² tc The consonantal text (Kethib) has בְּרֶכֶב (bÿrekhev), but this must be dittographic (note the following רִכְבִּי [rikhbi], “my chariots”). The marginal reading (Qere) בְּרֹב (bÿrov), “with many,” is supported by many Hebrew mss and ancient versions, as well as the parallel passage in Isa 37:24.

¹ tc Many medieval Hebrew mss, along with the LXX and Vulgate, read “Riphath” (see Gen 10:3). This is followed by several English translations (e.g., NAB, NIV, NLT), while others (e.g., ASV, NASB, NRSV) follow the MT reading (“Diphath”).

² tc The Kethiv has “Rodanim,” which probably refers to the island of Rhodes. The Qere has “Dodanim,” which refers to one of the most ancient and revered locations in ancient Greece. The MT and most medieval Hebrew mss of the parallel list in Gen 10:4 read “Dodanim,” but a few have “Rodanim.”

² tn Most Hebrew mss read “Bathshua” here, but 2 Sam 12:24 makes it clear Bathsheba was Solomon’s mother. “Bathsheba” is read by one Hebrew ms and the Vulgate. Many English translations (e.g., NAB, NIV, NLT) render the name “Bathsheba” to avoid confusion.

¹ tn All but two Hebrew mss read “Elishama” here, but 1 Chr 14:5 lists the name as “Elishua,” and is followed by a number of English versions here (e.g., NAB, NIV, NCV, TEV, CEV, NLT). Another son named “Elishama” is listed in 3:8.

¹ tc After the last named individual (“Elkanah” in v. 27) some LXX mss insert the words “Samuel his son” to facilitate a transition to the following verse, which beings “and the sons of Samuel.” Among the English versions that include this added phrase are NAB, NIV, and NLT.

¹ tn The Hebrew text has a masculine plural imperative, addressed to the people. Some LXX mss harmonize the wording here to Ps 105:8, which has זָכַר (zakhar), the perfect third masculine singular form of the verb, “He (the Lord) remembers” (so NIV; NEB reads “He called to mind his covenant”).

³ tc The parallel text of 2 Sam 8:12 of the MT reads “Aram.” However, a few Hebrew mss along with the LXX and Syriac of 2 Sam 8:12 read “Edom” in agreement with 1 Chr 18:11 (cf. 2 Sam 8:14).

² tc The MT reads פְגָרִים (fÿgarim, “corpses”), but this seems odd among a list of plunder. A few medieval Hebrew mss and the Vulgate read בְגָדִים (vÿgadim, “clothing”), which fits the context much better.

³ tc The translation reads with some medieval Hebrew MSS and ancient versions בְּעָרֵיהֶם (be’arehem, “in their towns”), rather than the reading בֶּעָרִים (be’arim, “in the towns”) found in the MT. Cf. Neh 7:72 HT [7:73 ET].

¹ tc Most Hebrew MSS omit 7:68 ET, which reads “They had 736 horses, 245 mules,” and thus have one less verse in chap. 7, ending the chapter at 7:72. This verse is included in the LXX and most English versions. Cf. Ezra 2:66.

¹ tc The present translation follows a few medieval Hebrew MSS and the LXX in reading בְּמִצְרָיִם (bÿmitsrayim, “in Egypt”; so also NAB, NASB, NRSV, TEV, NLT) rather than the MT reading בְּמִרְיָם (bÿmiryam, “in their rebellion”).

¹ tc The translation reads with a few medieval Hebrew MSS and the Syriac Peshitta וּמִבְּנֵי (umibbÿney, “and some of the descendants of”; cf. NLT) rather than the MT reading וּבְנֵי (uvÿne, “and the sons of”).

² tn The LXX renders this as “unafraid,” although the negative has disappeared in some mss to give the reading “and the servant that feared his master.” See I. Mendelsohn, “The Canaanite Term for ‘Free Proletarian’,” BASOR 83 (1941): 36-39; idem, “New Light on hupsu,” BASOR 139 (1955): 9-11.

¹ tn The word מַשְׂגִּיא (masgi’, “makes great”) is a common Aramaic word, but only occurs in Hebrew here and in Job 8:11 and 36:24. Some mss have a change, reading the form from שָׁגָה (shagah, “leading astray”). The LXX omits the line entirely.

³ tc The verb כּוּן (kun) means “to establish; to prepare” in this stem. There are several mss that have the form from בִּין (bin, “discern”), giving “he discerned it,” making more of a parallel with the first colon. But the weight of the evidence supports the traditional MT reading.

² tn Heb “and [to the] shower of rain and shower of rains, be strong.” Many think the repetition grew up by variant readings; several Hebrew mss delete the second pair, and so many editors do. But the repetition may have served to stress the idea that the rains were heavy.

¹ sn Psalm 9. The psalmist, probably speaking on behalf of Israel or Judah, praises God for delivering him from hostile nations. He celebrates God’s sovereignty and justice, and calls on others to join him in boasting of God’s greatness. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm.

¹ tn Heb “place, Lord, terror with regard to them.” The Hebrew term מוֹרָה (morah, “terror”) is an alternative form of מוֹרָא (mora’; a reading that appears in some mss and finds support in several ancient textual witnesses).

³ tn Heb “[the] rebellion of an evil man [is] in the midst of my heart.” The translation assumes a reading “in the midst of his heart” (i.e., “to the core”) instead of “in the midst of my heart,” a change which finds support in a a few medieval Hebrew mss, the Hebrew text of Origen’s Hexapla, and the Syriac.