Discovery Box| (0.13573184375) | (Deu 23:1) |
3 sn The Hebrew term translated “assembly” (קָהָל, qahal) does not refer here to the nation as such but to the formal services of the tabernacle or temple. Since emasculated or other sexually abnormal persons were commonly associated with pagan temple personnel, the thrust here may be primarily polemical in intent. One should not read into this anything having to do with the mentally and physically handicapped as fit to participate in the life and ministry of the church. |
| (0.13573184375) | (Jos 16:2) |
2 tn In the Hebrew text the place name “Luz” has the directive ending, indicating that the border went from Bethel to Luz. Elsewhere Luz and Bethel appear to be names for the same site (cf. Judg 1:23), but here they appear to be distinct. Note that the NIV translates “from Bethel (that is, Luz)” here, following the reading of the LXX, εἰς Βαιθηλ Λουζα (eis Baiqhl Louza, “from Bethel [Luz]”). |
| (0.13573184375) | (Rut 2:11) |
2 tn Heb “it has been fully reported to me.” The infinitive absolute here emphasizes the following finite verb from the same root. Here it emphasizes either the clarity of the report or its completeness. See R. L. Hubbard, Jr., Ruth (NICOT), 153, n. 6. Most English versions tend toward the nuance of completeness (e.g., KJV “fully been shewed”; NAB “a complete account”; NASB, NRSV “All that you have done”). |
| (0.13573184375) | (Rut 4:4) |
2 tn The phrase “before those sitting here and before the leaders of my people” appears to refer to the leaders who were specially chosen as witnesses (v. Kir+Heres&tab=notes" ver="">2) and the larger group of community leaders standing by. It is possible, however, that the phrases “before those sitting here” and “before the leaders of my people” are appositional and that both refer to the ten leaders mentioned in v. Kir+Heres&tab=notes" ver="">2 (cf. NLT “in the presence of these witnesses”). |
| (0.13573184375) | (1Sa 2:29) |
1 tc The MT has a plural “you” here, but the LXX and a Qumran |
| (0.13573184375) | (1Sa 3:21) |
1 tc The LXX has a lengthy addition here: “And Samuel was acknowledged to be a prophet of the |
| (0.13573184375) | (1Sa 10:27) |
2 tc In place of the MT (“and it was like one being silent”) the LXX has “after about a month,” taking the expression with the first part of the following chapter rather than with Kir+Heres&tab=notes" ver="">10:27. Some Hebrew support for this reading appears in the corrected hand of a Qumran |
| (0.13573184375) | (2Sa 6:2) |
4 tc The MT has here a double reference to the name (שֵׁם שֵׁם, shem shem). Many medieval Hebrew |
| (0.13573184375) | (2Sa 15:7) |
1 tc The MT has here “forty,” but this is presumably a scribal error for “four.” The context will not tolerate a period of forty years prior to the rebellion of Absalom. The Lucianic Greek recension (τέσσαρα ἔτη, tessara ete), the Syriac Peshitta (’arba’ sanin), and Vulgate (post quattuor autem annos) in fact have the expected reading “four years.” Most English translations follow the versions in reading “four” here, although some (e.g. KJV, ASV, NASB, NKJV), following the MT, read “forty.” |
| (0.13573184375) | (2Sa 18:12) |
6 tc The Hebrew text is very difficult here. The MT reads מִי (mi, “who”), apparently yielding the following sense: “Show care, whoever you might be, for the youth Absalom.” The Syriac Peshitta reads li (“for me”), the Hebrew counterpart of which may also lie behind the LXX rendering μοι (moi, “for me”). This reading seems preferable here, since it restores sense to the passage and most easily explains the rise of the variant. |
| (0.13573184375) | (2Sa 22:35) |
3 tn Heb “and a bow of bronze is bent by my arms.” The verb נָחֵת (nakhet) apparently means “to pull back; to bend” here (see HALOT 692 s.v. נחת). The bronze bow referred to here was probably laminated with bronze strips, or a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle. |
| (0.13573184375) | (1Ch 8:30) |
1 tc Some LXX |
| (0.13573184375) | (Neh 4:13) |
1 tn The meaning of the Hebrew term צְחִיחִים (tsÿkhikhim) here is uncertain. Elsewhere (Ezek 24:7, 8; 26:4, 14) it refers to a shining or glaring surface of a rock (BDB 850 s.v. צָהִיחַ; HALOT 1018 s.v. *צָהִיחַ), but here it refers to an exposed or vulnerable portion of the wall: “open positions of the wall” (HALOT 1018 s.v. Kir+Heres&tab=notes" ver="">2). |
| (0.13573184375) | (Job 2:3) |
5 sn Once again the adverb חִנָּם (khinnam, “gratis”) is used. It means “graciously, gratis, free, without cause, for no reason.” Here the sense has to be gratuitously, for no reason.” The point of the verb חָנַן (khanan, “to be gracious”) and its derivatives is that the action is undeserved. In fact, they would deserve the opposite. Sinners seeking grace deserve punishment. Here, Job deserves reward, not suffering. |
| (0.13573184375) | (Job 10:5) |
1 tn The Hebrew has repeated here “like the days of,” but some scholars think that this was an accidental replacement of what should be here, namely, “like the years of.” D. J. A. Clines notes that such repetition is not uncommon in Job, but suggests that the change should be made for English style even if the text is not emended (Job [WBC], 221). This has been followed in the present translation. |
| (0.13573184375) | (Job 10:16) |
4 tn The form is the Hitpael of פָּלָא (pala’, “to be wonderful; to be surpassing; to be extraordinary”). Here in this stem it has the sense of “make oneself admirable, surpassing” or “render oneself powerful, glorious.” The text is ironic; the word that described God’s marvelous creation of Job is here used to describe God’s awesome destruction of Job. |
| (0.13573184375) | (Job 12:8) |
1 tn The word in the MT means “to complain,” not simply “to speak,” and one would expect animals as the object here in parallel to the last verse. So several commentators have replaced the word with words for animals or reptiles – totally different words (cf. NAB, “reptiles”). The RSV and NRSV have here the word “plants” (see Kir+Heres&tab=notes" ver="">30:4, 7; and Gen 21:15). |
| (0.13573184375) | (Job 12:16) |
1 tn The word תּוּשִׁיָּה (tushiyyah) is here rendered “prudence.” Some object that God’s power is intended here, and so a word for power and not wisdom should be included. But v. Kir+Heres&tab=notes" ver="">13 mentioned wisdom. The point is that it is God’s efficient wisdom that leads to success. One could interpret this as a metonymy of cause, the intended meaning being victory or success. |
| (0.13573184375) | (Job 12:16) |
2 tn The Hebrew text uses a wordplay here: שֹׁגֵג (shogeg) is “the one going astray,” i.e., the one who is unable to guard and guide his life. The second word is מַשְׁגֶּה (mashgeh), from a different but historically related root שָׁגָה (shagah), which here in the Hiphil means “the one who misleads, causes to go astray.” These two words are designed to include everybody – all are under the wisdom of God. |
| (0.13573184375) | (Job 15:24) |
2 tn This last colon is deleted by some, moved to v. Kir+Heres&tab=notes" ver="">26 by others, and the NEB puts it in brackets. The last word (translated here as “launch an attack”) occurs only here. HALOT 472 s.v. כִּידוֹר links it to an Arabic root kadara, “to rush down,” as with a bird of prey. J. Reider defines it as “perturbation” from the same root (“Etymological Studies in Biblical Hebrew,” VT 2 [1952]: 127). |
