Discovery Box| (0.43) | (Neh 5:14) | 1 tc The BHS editors suggest reading צֻוֵּאתִי (tsuvveʾti, “and I was appointed”) rather than the reading of the MT, אֹתִי צִוָּה (tsivvah ʾoti, “he appointed me”). |
| (0.43) | (2Ch 9:21) | 5 tn The meaning of this word is unclear; some suggest it refers to “baboons.” NEB has “monkeys,” NASB, NRSV “peacocks,” and NIV “baboons.” |
| (0.43) | (2Ch 3:8) | 3 tc Heb “20 cubits.” Some suggest adding, “and its height 20 cubits” (see 1 Kgs 6:20). The phrase could have been omitted by homoioteleuton. |
| (0.43) | (1Ki 20:32) | 1 sn Your servant. By referring to Ben Hadad as Ahab’s servant, they are suggesting that Ahab make him a subject in a vassal treaty arrangement. |
| (0.43) | (2Sa 14:16) | 2 tn Or “will.” The imperfect verbal form can have either an indicative or modal nuance. The use of “perhaps” in v. 15b suggests the latter here. |
| (0.43) | (1Sa 10:2) | 1 sn In the Hebrew text the pronoun you is plural, suggesting that Saul’s father was concerned about his son and the servant who accompanied him. |
| (0.43) | (Jos 2:24) | 1 tn Heb “Surely the Lord has given into our hand all the land.” The report by the spies uses the Hebrew perfect, suggesting certitude. |
| (0.43) | (Num 3:36) | 1 tn Heb “and all their service.” This could possibly be a hendiadys: “and all their working tools.” However, the parallel with v. 26 suggests this is a separate phrase. |
| (0.43) | (Exo 18:23) | 3 tn Heb “to stand.” B. Jacob (Exodus, 501) suggests that there might be a humorous side to this: “you could even do this standing up.” |
| (0.43) | (Gen 32:11) | 5 sn Heb “me, [the] mother upon [the] sons.” The first person pronoun “me” probably means here “me and mine,” as the following clause suggests. |
| (0.43) | (Gen 13:16) | 1 tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause. |
| (0.43) | (Gen 10:10) | 1 tn Heb “beginning.” E. A. Speiser, Genesis (AB), 67, suggests “mainstays,” citing Jer 49:35 as another text where the Hebrew noun is so used. |
| (0.40) | (Luk 4:30) | 2 tn The verb πορεύομαι (poreuomai) in Luke often suggests divine direction, “to go in a led direction” (4:42; 7:6, 11; 9:51, 52, 56, 57; 13:33; 17:11; 22:22, 29; 24:28). It could suggest that Jesus is on a journey, a theme that definitely is present later in Luke 9-19. |
| (0.40) | (Mar 13:9) | 4 sn These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts. |
| (0.40) | (Mat 8:31) | 2 sn No explanation is given in the text for the relationship between the demons and the herd of pigs. Some have suggested a link between the uncleanness of demons and the ceremonial uncleanness of pigs within Judaism. Less likely is the suggestion that pigs as sacrificial animals in the non-Jewish world somehow alludes to worship of demons. |
| (0.40) | (Zec 14:14) | 2 tn The term translated “gathered up” could also be rendered “collected” (so NIV, NCV, NRSV, although this might suggest a form of taxation) or “confiscated” (which might imply seizure of property against someone’s will). The imagery in the context, however, suggests the aftermath of a great battle, where the spoils are being picked up by the victors (cf. NLT “captured”). |
| (0.40) | (Lam 3:65) | 1 tn The noun מְגִנַּה (meginnah) is a hapax legomenon. Its meaning is debated; earlier lexicographers suggested that it meant “covering” (BDB 171 s.v.), but more recent lexicons suggest “shamelessness” or “insanity” (HALOT 546 s.v.). The translation is based on the term being parallel to “curse” and needing to relate to “heart.” Cf. NRSV’s “anguish of heart.” |
| (0.40) | (Jer 25:20) | 2 sn The land of Uz was Job’s homeland (Job 1:1). The exact location is unknown, but its position here between Egypt and the Philistine cities suggests it is south of Judah, probably in the Arabian peninsula. Lam 4:21 suggests that it was near Edom. |
| (0.40) | (Isa 18:2) | 4 tn The precise meaning of the verb בָּזָא (bazaʾ), which occurs only in this oracle (see also v. 7) in the OT, is uncertain. BDB 102 s.v. suggests “divide” on the basis of alleged Aramaic and Arabic cognates; HALOT 117 s.v., citing an alleged Arabic cognate, suggests “wash away.” |
| (0.40) | (Pro 20:16) | 3 tc The Kethib has the masculine plural form, נָכְרִים (nokhrim), suggesting a reading “strangers.” But the Qere has the feminine form נָכְרִיָּה (nokhriyyah), “strange woman” or “another man’s wife” (e.g., 27:13). The parallelism would suggest “strangers” is the correct reading, although theories have been put forward for the interpretation of “strange woman” (see below). |
