Discovery Box| (0.54178032432432) | (Jos 6:20) |
1 tc Heb “and the people shouted and they blew the rams’ horns.” The initial statement (“and the people shouted”) seems premature, since the verse goes on to explain that the battle cry followed the blowing of the horns. The statement has probably been accidentally duplicated from what follows. It is omitted in the LXX. |
| (0.54178032432432) | (Jos 19:2) |
2 tc The MT has “and Sheba” listed after “Beer Sheba.” The LXX suggests “Shema.” The Hebrew text appears to be corrupt, since the form “Sheba” duplicates the latter part of the preceding name. If Sheba (or Shema) is retained, the list numbers fourteen, one more than the number given in the concluding summary (v. 6). |
| (0.54178032432432) | (Jos 24:12) |
2 tn The LXX has “twelve,” apparently understanding this as a reference to Amorite kings west of the Jordan (see Josh 5:1, rather than the trans-Jordanian Amorite kings Sihon and Og (see Josh 2:10; 9:10). |
| (0.54178032432432) | (Jdg 3:28) |
1 tn Heb “for the Lord has given your enemies, Moab, into your hand.” The verb form (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the |
| (0.54178032432432) | (Jdg 5:22) |
1 tc The MT as it stands has a singular noun, but if one moves the prefixed mem (מ) from the beginning of the next word to the end of סוּס (sus), the expected plural form is achieved. Another possibility is to understand an error of scribal haplography here, in which case the letter mem should appear in both places. |
| (0.54178032432432) | (Jdg 9:17) |
1 tc Heb “threw his life out in front,” that is, “exposed himself to danger.” The MT form מִנֶּגֶד (minneged, “from before”) should probably be read as מִנֶּגְדּוֹ (minnegdo, “from before him”); haplography of vav has likely occurred here in the MT. |
| (0.54178032432432) | (Jdg 15:1) |
4 tn Heb “I will go to my wife in the bedroom.” The Hebrew idiom בּוֹא אֶל (bo’ ’el, “to go to”) often has sexual connotations. The cohortative form used by Samson can be translated as indicating resolve (“I want to go”) or request (“let me go”). |
| (0.54178032432432) | (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. |
| (0.54178032432432) | (Jdg 19:22) |
5 tn Heb “so we can know him.” On the surface one might think they simply wanted to meet the visitor and get to know him, but their hostile actions betray their double-talk. The old man, who has been living with them long enough to know what they are like, seems to have no doubts about the meaning of their words (see v. 23). |
| (0.54178032432432) | (Rut 1:13) |
7 tn Heb “for the hand of the |
| (0.54178032432432) | (Rut 2:20) |
3 tn The Hebrew term גָּאַל (ga’al) is sometimes translated “redeemer” here (NIV “one of our kinsman-redeemers”; NLT “one of our family redeemers”). In this context Boaz, as a “redeemer,” functions as a guardian of the family interests who has responsibility for caring for the widows of his deceased kinsmen. |
| (0.54178032432432) | (Rut 3:1) |
2 tn Heb “My daughter, should I not seek for you a resting place so that it may go well for you [or which will be good for you]?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see 2:8-9) and has thus been translated in the affirmative (so also NAB, NCV, NRSV, TEV, CEV, NLT). |
| (0.54178032432432) | (Rut 3:2) |
1 tn Heb “Is not Boaz our close relative, with whose female servants you were?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see Ruth 2:8-9; 3:1) and has thus been translated in the affirmative (so also NCV, NRSV, TEV, CEV, NLT). |
| (0.54178032432432) | (Rut 3:16) |
3 tn Heb “Who are you?” In this context Naomi is clearly not asking for Ruth’s identity. Here the question has the semantic force “Are you his wife?” See R. L. Hubbard, Jr., Ruth (NICOT), 223-24, and F. W. Bush, Ruth, Esther (WBC), 184-85. |
| (0.54178032432432) | (1Sa 2:2) |
2 tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.” |
| (0.54178032432432) | (1Sa 2:12) |
2 tn Heb “they did not know the |
| (0.54178032432432) | (1Sa 2:23) |
1 tc For “these” the LXX has “of the Lord” (κυρίου, kuriou), perhaps through the influence of the final phrase of v. 24 (“the people of the |
| (0.54178032432432) | (1Sa 3:17) |
2 tn Heb “So God will do to you and thus he will add.” The verbal forms in this pronouncement are imperfects, not jussives, but the statement has the force of a curse or warning. One could translate, “May God do to you and thus may he add.” |
| (0.54178032432432) | (1Sa 4:7) |
1 tn The Hebrew text has a direct quote, “because they said, ‘Gods have come to the camp.’” Even though the verb translated “have come” is singular, the following subject should be taken as plural (“gods”), as v. 8 indicates. Some emend the verb to a plural form. |
| (0.54178032432432) | (1Sa 14:41) |
1 tc Heb “to the |
