86 The Hebrew word here is אָדָם (’adam) which can mean “man” or “person.” The second half of the line is more personalized to the speaking voice of the defeated soldier using גֶּבֶר (gever, “man”). See the note at .
87 Kethib reads the singular חֶטְאוֹ (khet’o, “his sin”), which is reflected in the . Qere reads the plural חֲטָאָיו (khata’ayv, “his sins”) which is preserved in many medieval Hebrew and reflected in the other early versions (Aramaic , , Latin ). The external and internal evidence are not decisive in favor of either reading. Heb “concerning his punishment.” The noun חֵטְא (khet’) 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 (khet’ mishpat-mavet, “sin deserving death penalty,” Deut 21:22) and חֵטְא מָוֶת (khet’ mavet, “sin unto death,” Deut 22:26). The point of this verse is that the punishment of sin can sometimes lead to death; therefore, any one who is being punished by God for his sins, and yet lives, has little to complain about.
88 Heb “Let us test our ways and examine.” The two verbs וְנַחְקֹרָה … נַחְפְּשָׂה (nakhpésah … vénakhqorah, “Let us test and let us examine”) form a verbal hendiadys in which the first functions adverbially and the second retains its full verbal force: “Let us carefully examine our ways.”