Discovery Box| (0.1176057) | (2Sa 22:23) |
2 tn Heb “and his rules, I do not turn aside from it.” Ps 18:22 reads, “and his rules I do not turn aside from me.” The prefixed verbal form is probably an imperfect; David here generalizes about his loyalty to God’s commands. The |
| (0.1176057) | (2Sa 22:30) |
3 tn Heb “I will run.” The imperfect verbal forms in v. Kir+Heres&tab=notes" ver="">30 indicate the subject’s potential or capacity to perform an action. Though one might expect a preposition to follow the verb here, this need not be the case with the verb רוּץ (ruts; see 1 Sam 17:22). Some emend the Qal to a Hiphil form of the verb and translate, “I put to flight [literally, “cause to run”] an army.” |
| (0.1176057) | (2Sa 22:48) |
1 tn Heb “The God is the one who grants vengeance to me.” The plural form of the noun “vengeance” indicates degree here, suggesting complete vengeance or vindication. In the ancient Near East military victory was sometimes viewed as a sign that one’s God had judged in favor of the victor, avenging and/or vindicating him. See, for example, Judg 11:27, 32-33, 36. |
| (0.1176057) | (2Sa 23:13) |
1 tn The meaning of Hebrew אֶל־קָצִיר (’el qatsir) seems here to be “at the time of harvest,” although this is an unusual use of the phrase. As S. R. Driver points out, this preposition does not normally have the temporal sense of “in” or “during” (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 366). |
| (0.1176057) | (1Ki 14:5) |
1 sn Tell her so-and-so. Certainly the |
| (0.1176057) | (1Ki 15:12) |
1 tn The word used here, גִלּוּלִים [gillulim], is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as “worthless things” (אֱלִילִים, ’elilim), “vanities” or “empty winds” (הֲבָלִים, havalim). |
| (0.1176057) | (1Ki 21:26) |
1 tn The Hebrew word used here, גִלּוּלִים (gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as אֱלִילִים (’elilim, “worthless things”) and הֲבָלִים (havalim, “vanities” or “empty winds”). |
| (0.1176057) | (2Ki 1:6) |
2 tn Heb “Is it because there is no God in Israel [that] you are sending to inquire of Baal Zebub, the god of Ekron?” The translation seeks to bring out the sarcastic tone of the rhetorical question. In v. Kir+Heres&tab=notes" ver="">3 the messengers are addressed (in the phrase “you are on your way” the second person plural pronoun is used in Hebrew), but here the king is addressed (in the phrase “you are sending” the second person singular pronoun is used). |
| (0.1176057) | (2Ki 1:12) |
2 tn Or “intense fire.” The divine name may be used idiomatically to emphasize the intensity of the fire. Whether one translates אֱלֹהִים (’elohim) here as a proper name or idiomatically, this addition to the narrative (the name is omitted in the first panel, v. Kir+Heres&tab=notes" ver="">10b) emphasizes the severity of the judgment and is appropriate given the more intense command delivered by the king to the prophet in this panel. |
| (0.1176057) | (2Ki 2:23) |
2 tn The word נַעַר (na’ar), here translated “boy,” can refer to a broad age range, including infants as well as young men. But the qualifying term “young” (or “small”) suggests these youths were relatively young. The phrase in question (“young boy”) occurs elsewhere in 1 Sam 20:35; 1 Kgs 3:7 (used by Solomon in an hyperbolic manner); Kir+Heres&tab=notes" ver="">11:17; 2 Kgs 5:14; and Isa 11:6. |
| (0.1176057) | (2Ki 10:25) |
3 tn Heb “and they came to the city of the house of Baal.” It seems unlikely that a literal city is meant. Some emend עִיר (’ir), “city,” to דְּבִיר (dÿvir) “holy place,” or suggest that עִיר is due to dittography of the immediately preceding עַד (’ad) “to.” Perhaps עִיר is here a technical term meaning “fortress” or, more likely, “inner room.” |
| (0.1176057) | (2Ki 11:12) |
2 tn The Hebrew term עֵדוּת (’edut) normally means “witness” or “testimony.” Here it probably refers to some tangible symbol of kingship, perhaps a piece of jewelry such as an amulet or neck chain. See the discussion in M. Cogan and H. Tadmor, II Kings (AB), 128. Some suggest that a document is in view, perhaps a copy of the royal protocol or of the stipulations of the Davidic covenant. See HALOT 790-91 s.v. עֵדוּת. |
| (0.1176057) | (2Ki 12:5) |
1 tn Heb “Let the priests take for themselves, each from his treasurer, and let them repair the damage of the temple, with respect to all the damage that is found there.” The word מַכָּר (makar), translated here “treasurer,” occurs only in this passage. Some suggest it means “merchant” or “benefactor.” Its usage in Ugaritic texts, where it appears in a list of temple officials, suggests that it refers in this context to individuals who were in charge of disbursing temple funds. |
| (0.1176057) | (2Ki 14:26) |
1 tc Heb “for the |
| (0.1176057) | (2Ki 19:31) |
2 tn Heb “the zeal of the |
| (0.1176057) | (2Ki 23:11) |
2 tn Heb “who/which was in the […?].” The meaning of the Hebrew term פַּרְוָרִים (parvarim), translated here “courtyards,” is uncertain. The relative clause may indicate where the room was located or explain who Nathan Melech was, “the eunuch who was in the courtyards.” See M. Cogan and H. Tadmor, II Kings (AB), 288-89, who translate “the officer of the precincts.” |
| (0.1176057) | (1Ch 16:43) |
1 tn Heb “to bless his house.” Elsewhere when “house” is the object of “bless,” it refers to a household or family. See, for example, 1 Chr 13:14; 17:27. However, since בֵּית (bet, “house”) refers to a literal house or home earlier in the verse and to David’s palace in Kir+Heres&tab=notes" ver="">17:1, one might translate here, “David went to pronounce a blessing on [i.e., dedicate] his house [i.e., palace].” |
| (0.1176057) | (1Ch 25:9) |
1 tc Heb “The first lot went to Asaph, to Joseph.” Apparently the recurring formula, “and his sons and his relatives, twelve” has been accidentally omitted from the Hebrew text at this point (see vv. Kir+Heres&tab=notes" ver="">10-31; the formula is slightly different in v. Kir+Heres&tab=notes" ver="">9b). If the number “twelve” is not supplied here, the total comes to only 276, not the 288 required by v. Kir+Heres&tab=notes" ver="">7. |
| (0.1176057) | (2Ch 3:15) |
1 sn The figure given here appears to refer to the combined length of both pillars (perhaps when laid end-to-end on the ground prior to being set up; cf. v. Kir+Heres&tab=notes" ver="">17); the figure given for the height of the pillars in 1 Kgs 7:15, 2 Kgs 25:17, and Jer 52:21 is half this (i.e., eighteen cubits). |
| (0.1176057) | (2Ch 14:3) |
2 sn Asherah poles. A leading deity of the Canaanite pantheon was Asherah, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles (Hebrew אֲשֵׁרִים [’asherim], as here). They were to be burned or cut down (Deut 7:5; 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4). |
