Discovery Box| (0.59885832432432) | (Num 23:7) |
4 sn The opening lines seem to be a formula for the seer to identify himself and the occasion for the oracle. The tension is laid out early; Balaam knows that God has intended to bless Israel, but he has been paid to curse them. |
| (0.59885832432432) | (Deu 4:32) |
2 tn The verb is not present in the Hebrew text but has been supplied in the translation for clarification. The challenge has both temporal and geographical dimensions. The people are challenged to (1) inquire about the entire scope of past history and (2) conduct their investigation on a worldwide scale. |
| (0.59885832432432) | (Deu 5:21) |
1 tn The Hebrew verb used here (חָמַד, khamad) is different from the one translated “crave” (אָוַה, ’avah) in the next line. The former has sexual overtones (“lust” or the like; cf. Song of Sol 2:3) whereas the latter has more the idea of a desire or craving for material things. |
| (0.59885832432432) | (Deu 12:1) |
2 tn Heb “you must be careful to obey in the land the |
| (0.59885832432432) | (Deu 25:11) |
2 tn Heb “shameful parts.” Besides the inherent indelicacy of what she has done, the woman has also threatened the progenitive capacity of the injured man. The level of specificity given this term in modern translations varies: “private parts” (NAB, NIV, CEV); “genitals” (NASB, NRSV, TEV); “sex organs” (NCV); “testicles” (NLT). |
| (0.59885832432432) | (Jdg 19:30) |
3 tc Codex Alexandrinus (A) of the (original) LXX has the following additional words: “And he instructed the men whom he sent out, ‘Thus you will say to every male Israelite: “There has never been anything like this from the day the Israelites left Egypt till the present day.”’” |
| (0.59885832432432) | (Rut 3:3) |
3 tc The consonantal text (Kethib) has the singular שִׂמְלֹתֵךְ (simlotekh, “your outer garment”), while the marginal reading (Qere) has the plural שִׂמְלֹתַיִךְ (simlotayikh) which might function as a plural of number (“your outer garments”) or a plural of composition (“your outer garment [composed of several parts]).” |
| (0.59885832432432) | (1Sa 8:12) |
1 tc The numbers of v. 12 are confused in the Greek and Syriac versions. For “fifties” the LXX has “hundreds.” The Syriac Peshitta has “heads of thousands and heads of hundreds and heads of fifties and heads of tens,” perhaps reflecting influence from Deut 1:15. |
| (0.59885832432432) | (2Ki 3:3) |
2 tc The Hebrew text has the singular, “it.” Some ancient witnesses read the plural, which seems preferable since the antecedent (“sins”) is plural. Another option is to emend the plural “sins” to a singular. One ancient Greek witness has the singular “sin.” |
| (0.59885832432432) | (2Ki 10:10) |
1 tn Heb “Know then that there has not fallen from the word of the |
| (0.59885832432432) | (2Ki 25:3) |
1 tn The MT has simply “of the month,” but the parallel passage in Jer 52:6 has “fourth month,” and this is followed by almost all English translations. The word “fourth,” however, is not actually present in the MT of 2 Kgs 25:3. |
| (0.59885832432432) | (1Ch 1:7) |
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 |
| (0.59885832432432) | (1Ch 8:38) |
1 tc The Hebrew text has בֹּכְרוּ (bokhÿru), which some understand as a name: “Bocheru” (so, e.g., NEB, NASB, NIV, NRSV). But the form should probably be revocalized בְּכֹרוֹ (bÿkhoru, “his firstborn”). A name has accidentally dropped from the list, and a scribe apparently read בֹּכְרוּ as one of the names. |
| (0.59885832432432) | (1Ch 16:15) |
1 tn The Hebrew text has a masculine plural imperative, addressed to the people. Some LXX |
| (0.59885832432432) | (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. |
| (0.59885832432432) | (Est 1:1) |
3 tn Where the Hebrew text has “Ahasuerus” (so KJV, NAB, NASB, NRSV) in this book the LXX has “Artaxerxes.” The ruler mentioned in the Hebrew text is Xerxes I (ca. 486-465 |
| (0.59885832432432) | (Job 5:5) |
4 tn The word צַמִּים (tsammim) has been traditionally rendered “robbers.” But it has been connected by some of the ancient versions to the word for “thirst,” making a nice parallel with “hungry.” This would likely be pointed צְמֵאִים (tsÿme’im). |
| (0.59885832432432) | (Job 5:8) |
1 sn Eliphaz affirms that if he were in Job’s place he would take refuge in God, but Job has to acknowledge that he has offended God and accept this suffering as his chastisement. Job eventually will submit to God in the end, but not in the way that Eliphaz advises here, for Job does not agree that the sufferings are judgments from God. |
| (0.59885832432432) | (Job 5:12) |
5 tn The word תּוּשִׁיָּה (tushiyyah) is a technical word from wisdom literature. It has either the idea of the faculty of foresight, or of prudence in general (see 12:6; 26:3). It can be parallel in the texts to “wisdom,” “counsel,” “help,” or “strength.” Here it refers to what has been planned ahead of time. |
| (0.59885832432432) | (Job 8:16) |
4 tc Some have emended this phrase to obtain “over the roofs.” The LXX has “out of his corruption.” H. M. Orlinsky has shown that this reading arose from an internal LXX change, saprias having replaced prasias, “garden” (JQR 26 [1935/36]: 134-35). |
