Discovery Box| (0.45962339130435) | (Jdg 8:4) |
1 tn Heb “And Gideon arrived at the Jordan, crossing over, he and the three hundred men who were with him, exhausted and chasing.” The English past perfect (“had crossed”) is used because this verse flashes back chronologically to an event that preceded the hostile encounter described in vv. he%27s&tab=notes" ver="">1-3. (Note that he%27s&tab=notes" ver="">7:25 assumes Gideon had already crossed the Jordan.) |
| (0.45962339130435) | (Jdg 16:2) |
2 tn Heb “And they surrounded.” The rest of the verse suggests that “the town” is the object, not “the house.” Though the Gazites knew Samson was in the town, apparently they did not know exactly where he had gone. Otherwise, they would could have just gone into or surrounded the house and would not have needed to post guards at the city gate. |
| (0.45962339130435) | (Jdg 16:24) |
1 tn Most interpret this as a reference to Samson, but this seems premature, since v. he%27s&tab=notes" ver="">25 suggests he was not yet standing before them. Consequently some prefer to see this statement as displaced and move it to v. he%27s&tab=notes" ver="">25 (see C. F. Burney, Judges, 387). It seems more likely that the pronoun refers to an image of Dagon. |
| (0.45962339130435) | (Jdg 18:4) |
1 tn Heb “He said to them, ‘Such and such Micah has done for me.’” Though the statement is introduced and presented, at least in part, as a direct quotation (note especially “for me”), the phrase “such and such” appears to be the narrator’s condensed version of what the Levite really said. |
| (0.45962339130435) | (Rut 3:14) |
4 tn Heb “let it not be known that the woman came [to] the threshing floor” (NASB similar). The article on הָאִשָּׁה (ha’ishah, “the woman”) is probably dittographic (note the final he on the preceding verb בָאָה [va’ah, “she came”]). |
| (0.45962339130435) | (Rut 3:15) |
4 tc The MT preserves the 3rd person masculine singular form וַיָּבֹא (vayyavo’, “then he went”; cf. ASV, NAB, NIV, NCV, NRSV, NLT), while many medieval |
| (0.45962339130435) | (Rut 4:6) |
2 sn Here it appears that the acquisition of Ruth along with the land was an obligatory package deal (“When you acquire the field from Naomi, you must also acquire Ruth…”). On the other hand, Boaz viewed marriage to Ruth as voluntary in he%27s&tab=notes" ver="">3:13 (“If he does not want to redeem you, I will redeem you”), and presented the acquisition of the field as voluntary in he%27s&tab=notes" ver="">4:4 (“If you want to exercise your right…but if not, tell me!”). Initially, Boaz makes the transaction appear to be a mere land deal in he%27s&tab=notes" ver="">4:4. When the nearest relative jumped at the land offer, Boaz confronted him with the attendant social/family obligation of marrying Ruth to raise up an heir for the deceased to inherit this very land. By conducting the transaction in public where the close relative would need to save face, Boaz forced him either to reject the offer entirely or to include Ruth in the deal – but he could not take the land and reject Ruth. Either way, Ruth would be cared for and Elimelech’s line continued. But if he took Ruth, the acquisition of the land would be more economically burdensome than beneficial, so he yielded his purchase option to Boaz. For discussion, see F. W. Bush, Ruth, Esther (WBC), 229-33. |
| (0.45962339130435) | (1Sa 4:1) |
1 tn Heb “and the word of Samuel was.” The present translation understands Samuel to be the speaker of the divine word (“Samuel” is a subjective genitive in this case), although the statement could mean that he was the recipient of the divine word (“Samuel” is an objective genitive in this case) who in turn reported it to Israel. |
| (0.45962339130435) | (1Sa 22:23) |
1 tn Or “the one who.” This may refer specifically to Saul, in which case David acknowledges that Abiathar’s life is endangered because of his allegiance to David. The translation assumes that the statement is more generalized, meaning that any enemy of Abiathar is an enemy of David. In other words, David promises that he will protect Abiathar with his very own life. |
| (0.45962339130435) | (1Sa 26:19) |
1 tn Heb “may he smell.” The implication is that Saul should seek to appease God, for such divine instigation to evil would a sign of God’s disfavor. For a fuller discussion of this passage see R. B. Chisholm, Jr., “Does God Deceive?” BSac 155 (1998): 19-21. |
| (0.45962339130435) | (2Sa 1:1) |
3 sn Ziklag was a city in the Negev which had been given to David by Achish king of Gath. For more than a year David used it as a base from which he conducted military expeditions (see 1 Sam 27:5-12). According to 1 Sam 30:1-19, Ziklag was destroyed by the Amalekites while Saul fought the Philistines. |
| (0.45962339130435) | (2Sa 1:5) |
1 tn In v. he%27s&tab=notes" ver="">2 he is called simply a “man.” The word used here in v. he%27s&tab=notes" ver="">5 (so also in vv. he%27s&tab=notes" ver="">6, 13, 15), though usually referring to a young man or servant, may in this context designate a “fighting” man, i.e., a soldier. |
| (0.45962339130435) | (2Sa 3:18) |
1 tc The present translation follows the LXX, the Syriac Peshitta, and Vulgate in reading “I will save,” rather than the MT “he saved.” The context calls for the 1st person common singular imperfect of the verb rather than the 3rd person masculine singular perfect. |
| (0.45962339130435) | (2Sa 7:11) |
4 tn Heb “house,” but used here in a metaphorical sense, referring to a royal dynasty. Here the |
| (0.45962339130435) | (2Sa 12:26) |
1 sn Here the narrative resumes the battle story that began in he%27s&tab=notes" ver="">11:1 (see he%27s&tab=notes" ver="">11:25). The author has interrupted that story to give the related account of David’s sin with Bathsheba and the murder of Uriah. He now returns to the earlier story and brings it to a conclusion. |
| (0.45962339130435) | (2Sa 19:40) |
3 tc The translation follows the Qere and many medieval Hebrew |
| (0.45962339130435) | (2Sa 22:34) |
2 tn Heb “and on my high places he makes me walk.” The imperfect verbal form emphasizes God’s characteristic provision. The psalmist compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured. Habakkuk uses similar language to describe his faith during difficult times. See Hab 3:19. |
| (0.45962339130435) | (2Sa 22:51) |
1 tc The translation follows the Kethib and the ancient versions in reading מַגְדִּיל (magdil, “he magnifies”) rather than the Qere and many medieval Hebrew |
| (0.45962339130435) | (1Ki 1:52) |
1 tn Heb “if he is a man of strength [or ability].” In this context, where Adonijah calls himself a “servant,” implying allegiance to the new king, the phrase אִישׁ חַיִל (’ish khayil) probably carries the sense of “a worthy man,” that is, “loyal” (see HALOT 311 s.v. חַיִל). |
| (0.45962339130435) | (1Ki 9:13) |
3 tn Heb “he called them the land of Cabul to this day.” The significance of the name is unclear, though it appears to be disparaging. The name may be derived from a root, attested in Akkadian and Arabic, meaning “bound” or “restricted.” Some propose a wordplay, pointing out that the name “Cabul” sounds like a Hebrew phrase meaning, “like not,” or “as good as nothing.” |
