▼tn The Hebrew word here is אָדָם (ʾadam), which can mean “man” or “person.” The second half of the line is more personalized to the speaking voice of the defeated soldier by using גֶּבֶר (gever, “man”). See the note at 3:1.

▼tc The Kethib has the singular חֶטְאוֹ (khetʾo, “his sin”), which is reflected in the LXX. The Qere reads the plural חֲטָאָיו (khataʾayv, “his sins”), which is preserved in many medieval Hebrew mss and reflected in the other early versions (Aramaic Targum, Syriac Peshitta, Latin Vulgate). The external and internal evidence are not decisive in favor of either reading.

▼tn Heb “concerning his punishment.” The noun חֵטְא (khetʾ) has a broad range of meanings: (1) “sin,” (2) “guilt of sin” and (3) “punishment for sin,” which fits the context of calamity as discipline and punishment for sin (e.g., Lev 19:17; 20:20; 22:9; 24:15; Num 9:13; 18:22, 32; Isa 53:12; Ezek 23:49). The metonymical (cause-effect) relation between sin and punishment is clear in the expressions חֵטְא מִשְׁפַט־מָוֶת (khetʾ mishpat mavet, “sin deserving death penalty,” Deut 21:22) and חֵטְא מָוֶת (khetʾ mavet, “sin unto death,” Deut 22:26). The point of this verse is that the punishment of sin can sometimes lead to death; therefore, anyone who is being punished by God for his sins, and yet lives, has little to complain about.