Discovery Box| (0.45962339130435) | (2Ki 21:13) |
2 tn Heb “I will stretch out over Jerusalem the measuring line of Samaria, and the plumb line of the house of Ahab.” The measuring line and plumb line are normally used in building a structure, not tearing it down. But here they are used ironically as metaphors of judgment, emphasizing that he will give careful attention to the task of judgment. |
| (0.45962339130435) | (1Ch 5:20) |
1 tn Heb “and they were helped against them and they were given over into their hand, the Hagrites and all who were with them, for to God they cried out in the battle and he was entreated [or “allowed himself to be entreated”] by them for they trusted in him.” |
| (0.45962339130435) | (1Ch 17:10) |
1 tn Here the word “house” is used in a metaphorical sense, referring to a royal dynasty. The |
| (0.45962339130435) | (1Ch 21:6) |
1 tn Heb “he”; the proper name (“Joab”) has been substituted for the pronoun here for stylistic reasons; the proper name occurs at the end of the verse in the Hebrew text, where it has been replaced by the pronoun (“him”) in the translation. |
| (0.45962339130435) | (1Ch 22:18) |
2 tn In the Hebrew text the statement is phrased as a rhetorical question, “Is not the |
| (0.45962339130435) | (2Ch 7:20) |
1 tn Heb “them.” The switch from the second to the third person pronoun is rhetorically effective, for it mirrors God’s rejection of his people – he has stopped addressing them as “you” and begun addressing them as “them.” However, the switch is awkward and confusing in English, so the translation maintains the direct address style. |
| (0.45962339130435) | (2Ch 9:2) |
1 tn Heb “Solomon declared to her all her words; there was not a word hidden from the king which he did not declare to her.” If riddles are specifically in view (see v. he%27s&tab=notes" ver="">1), then one might translate, “Solomon explained to her all her riddles; there was no riddle too complex for the king.” |
| (0.45962339130435) | (2Ch 9:4) |
3 tc The Hebrew text has here, “and his upper room [by] which he was going up to the house of the |
| (0.45962339130435) | (2Ch 10:10) |
3 tn Heb “My little one is thicker than my father’s hips.” The referent of “my little one” is not clear. The traditional view is that it refers to the little finger (so NEB, NASB, NIV, NRSV, NLT). As the following statement makes clear, Rehoboam’s point is that he is more harsh and demanding than his father. |
| (0.45962339130435) | (2Ch 28:23) |
1 tn Heb “the gods of Damascus, the ones who had defeated him.” The words “he thought” are supplied in the translation for clarification. The perspective is that of Ahaz, not the narrator! Another option is that “the kings” has been accidentally omitted after “gods of.” See v. he%27s&tab=notes" ver="">23b. |
| (0.45962339130435) | (2Ch 33:6) |
1 tn Or “he sacrificed his sons in the fire.” This may refer to child sacrifice, though some interpret it as a less drastic cultic practice (NEB, NASV “made his sons pass through the fire”; NIV “sacrificed his sons in the fire”; NRSV “made his sons pass through fire”). For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67. |
| (0.45962339130435) | (2Ch 36:21) |
3 sn According to Lev 25:4, the land was to remain uncultivated every seventh year. Lev 26:33-35 warns that the land would experience a succession of such sabbatical rests if the people disobeyed God, for he would send them away into exile. |
| (0.45962339130435) | (Ezr 4:10) |
1 sn Ashurbanipal succeeded his father Esarhaddon as king of Assyria in 669 |
| (0.45962339130435) | (Neh 7:3) |
1 tc The present translation (along with most English versions) reads with the Qere, a Qumran text, and the ancient versions וָאֹמַר (va’omar, “and I said”) rather than the Kethib of the MT, which reads וַיֹּאמֶר (vayyo’mer, “and he said”). |
| (0.45962339130435) | (Est 3:11) |
1 tn Heb “the silver is given to you”; NRSV “the money is given to you”; CEV “You can keep their money.” C. A. Moore (Esther [AB], 40) understands these words somewhat differently, taking them to imply acceptance of the money on Xerxes’ part. He translates, “Well, it’s your money.” |
| (0.45962339130435) | (Est 7:5) |
1 tc The second occurrence of the Hebrew verb וַיּאמֶר (vayyo’mer, “and he said”) in the MT should probably be disregarded. The repetition is unnecessary in the context and may be the result of dittography in the MT. |
| (0.45962339130435) | (Job 1:6) |
1 sn The text draws the curtain of heaven aside for the reader to understand the background of this drama. God extols the virtue of Job, but Satan challenges the reasons for it. He receives permission to try to dislodge Job from his integrity. In short, God is using Job to prove Satan’s theory wrong. |
| (0.45962339130435) | (Job 1:11) |
4 tn See the comments on Job 1:5. Here too the idea of “renounce” may fit well enough; but the idea of actually cursing God may not be out of the picture if everything Job has is removed. Satan thinks he will denounce God. |
| (0.45962339130435) | (Job 1:20) |
1 tn The verb וַיָּקָם (vayyaqom, “and he arose”) indicates the intentionality and the rapidity of the actions to follow. It signals the beginning of his response to the terrible news. Therefore, the sentence could be translated, “Then Job immediately began to tear his robe.” |
| (0.45962339130435) | (Job 2:6) |
4 sn The irony of the passage comes through with this choice of words. The verb שָׁמַר (shamar) means “to keep; to guard; to preserve.” The exceptive clause casts Satan in the role of a savior – he cannot destroy this life but must protect it. |
