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Discovery Box| (0.15) | (Est 2:1) | 2 sn There may be a tinge of regret expressed in the king’s remembrance of Vashti. There is perhaps a hint that he wished for her presence once again, although that was not feasible from a practical standpoint. The suggestions by the king’s attendants concerning a replacement seem to be an effort to overcome this nostalgia. Certainly it was to their advantage to seek the betterment of the king’s outlook. Those around him the most were probably the most likely to suffer the effects of his ire. |
| (0.15) | (Neh 3:15) | 1 tn The Hebrew word translated “Siloam” is הַשֶּׁלַח (hashelakh, “water-channel”; cf. ASV, NASB, NRSV, TEV, CEV “Shelah”). It apparently refers to the Pool of Siloam whose water supply came from the Gihon Spring via Hezekiah’s Tunnel built in 701 b.c. (cf. Isa 8:6). See BDB 1019 s.v. שִׁלֹחַ; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 372. On the etymology of the word, which is a disputed matter, see HALOT 1517 s.v. III שֶׁלַח. |
| (0.15) | (2Ch 3:15) | 3 tn Heb “and he made before the house two pillars, 35 cubits [in] length, and the plated capital which was on its top [was] 5 cubits.” The significance of the measure “35 cubits” (52.5 feet or 15.75 m, assuming a cubit of 18 inches) for the “length” of the pillars is uncertain. According to 1 Kgs 7:15, each pillar was 18 cubits (27 feet or 8.1 m) high. Perhaps the measurement given here was taken with the pillars lying end-to-end on the ground before they were set up. |
| (0.15) | (1Ch 29:15) | 1 tn The Hebrew terms ger (גֵּר; “resident foreigner”) and toshav (תּוֹשָׁב; “resident/dweller”) have similar meanings. They are not used here with the technical distinctions of most references in Mosaic Law. 1 Chron 29:15 takes up this language from Lev 25:23 where the terms emphasize that Israel would be a guest on God’s land. This is a privileged but dependent position; they did not own the land. Cf. also Ps 39:12 and Gen 23:4. |
| (0.15) | (1Ch 13:10) | 3 sn The modern reader might think God seemed to overreact here, but Israel needed a vivid object lesson of God’s holiness. By loading the ark on a cart, David had violated the instructions in God’s law (Exod 25:12-14; Num 4:5-6, 15). Uzzah’s action, however innocent it may seem, betrayed a certain lack of reverence for God’s presence. God had to remind his people that his holiness could not under any circumstances be violated. |
| (0.15) | (2Ki 15:10) | 1 tc The MT reads, “and he struck him down before the people and killed him” (cf. KJV, ASV, NASB, NIV, NRSV, NLT). However, the reading קָבָל עָם (qaval ʿam), “before the people,” is problematic to some because קָבָל is a relatively late Aramaic term. Nevertheless, the Aramaic term qobel certainly antedates the writing of Kings. The bigger problem seems to be the unnecessary intrusion of an Aramaic word at all here. Most interpreters prefer to follow Lucian’s Greek version and read “in Ibleam” (בְיִבְלְעָם, beyivleʿam). Cf. NAB, TEV. |
| (0.15) | (2Ki 9:10) | 1 sn Note how the young prophet greatly expands the message Elisha had given to him. In addition to lengthening the introductory formula (by adding “the God of Israel”) and the official declaration that accompanies the act of anointing (by adding “the Lord’s people”), he goes on to tell how Jehu will become king (by a revolt against Ahab’s dynasty), makes it clear that Jehu will be an instrument of divine vengeance, and predicts the utter annihilation of Ahab’s family and the violent death of Jezebel. |
| (0.15) | (2Ki 1:15) | 1 sn In this third panel the verb “come down” (יָרַד, yarad) occurs again, this time describing Elijah’s descent from the hill at the Lord’s command. The moral of the story seems clear: Those who act as if they have authority over God and his servants just may pay for their arrogance with their lives; those who, like the third commander, humble themselves and show the proper respect for God’s authority and for his servants will be spared and find God quite cooperative. |
| (0.15) | (2Sa 22:29) | 2 tc Many medieval Hebrew mss, some LXX mss, and the Syriac Peshitta support reading תָּאִיר (taʾir, “you cause to shine”) before the words “my lamp.” See Ps 18:28. The metaphor, which likens the Lord to a lamp or light, pictures him as the psalmist’s source of life. For other examples of “lamp” used in this way, see Job 18:6; 21:17; Prov 13:9; 20:20; 24:20. For other examples of “light” as a symbol for life, see Job 3:20; 33:30; Ps 56:13. |
| (0.15) | (2Sa 22:22) | 1 tn Heb “for I have kept the ways of the Lord.” The phrase “ways of the Lord” refers here to the “conduct required” by the Lord (see HALOT 232 s.v. דֶרֶךְ). In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16. |
| (0.15) | (2Sa 22:5) | 2 tn The noun בְלִיַּעַל (beliyyaʿal) is used here as an epithet for death. Elsewhere it is a common noun meaning “wickedness, uselessness” (see HALOT 133-34 s.v. בְּלִיַּעַל). It is often associated with rebellion against authority and other crimes that result in societal disorder and anarchy. The phrase “man/son of wickedness” refers to one who opposes God and the order he has established. The term becomes an appropriate title for death, which, through human forces, launches an attack against God’s chosen servant. |
| (0.15) | (2Sa 21:6) | 1 tn The exact nature of this execution is not altogether clear. The verb יָקַע (yaqaʿ) basically means “to dislocate” or “alienate.” In Gen 32:26 it is used of the dislocation of Jacob’s thigh. Figuratively it can refer to the removal of an individual from a group (e.g., Jer 6:8; Ezek 23:17) or to a type of punishment the specific identity of which is uncertain (e.g., here and Num 25:4); cf. NAB “dismember them”; NIV “to be killed and their bodies exposed.” |
| (0.15) | (2Sa 20:6) | 1 tn Heb “find.” The perfect verbal form is unexpected with the preceding word “otherwise.” We should probably read instead the imperfect. Although it is possible to understand the perfect here as indicating that the feared result is thought of as already having taken place (cf. BDB 814 s.v. פֶּן 2), it is more likely that the perfect is simply the result of scribal error. In this context the imperfect would be more consistent with the following verb וְהִצִּיל (vehitsil, “and he will get away”). |
| (0.15) | (2Sa 12:24) | 3 tn Heb “he”; the referent (David) has been specified in the translation for clarity. While some translations render the pronoun as third person plural (“they”), implying that both David and Bathsheba together named the child, it is likely that the name “Solomon,” which is related to the Hebrew word for “peace” (and may be derived from it) had special significance for David, who would have regarded the birth of a second child to Bathsheba as a confirming sign that God had forgiven his sin and was at peace with him. |
| (0.15) | (2Sa 7:19) | 2 tn Heb “and this [is] the law of man”; KJV “is this the manner of man, O Lord God?”; NAB “this too you have shown to man”; NRSV “May this be instruction for the people, O Lord God!” This part of the verse is very enigmatic; no completely satisfying solution has yet been suggested. The present translation tries to make sense of the MT by understanding the phrase as a question that underscores the uniqueness of God’s dealings with David as described here. The parallel passage in 1 Chr 17:17 reads differently (see the note there). |
| (0.15) | (2Sa 6:2) | 4 tc The MT has here a double reference to the name (שֵׁם שֵׁם, shem shem). Many medieval Hebrew mss in the first occurrence point the word differently and read the adverb שָׁם (sham, “there”). This is also the understanding of the Syriac Peshitta (Syr., taman). While this yields an acceptable understanding to the text, it is more likely that the MT reading results from dittography. If the word did occur twice, one might have expected the first occurrence to have the article. The present translation therefore reads שֵׁם only once. |
| (0.15) | (1Sa 17:5) | 1 sn Although the exact weight of Goliath’s defensive body armor is difficult to estimate in terms of modern equivalency, it was obviously quite heavy. Driver, following Kennedy, suggests a modern equivalent of about 220 pounds (100 kg); see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 139. Klein, taking the shekel to be equal to .403 ounces, arrives at a somewhat smaller weight of about 126 pounds (57 kg); see R. W. Klein, 1 Samuel (WBC), 175. But by any estimate it is clear that Goliath presented himself as a formidable foe indeed. |
| (0.15) | (1Sa 15:33) | 1 tn Heb “bereaved more than [other] women.” The verb שָׁכָל (shakal) is a stative verb in the Qal stem meaning “to be bereaved” (HALOT 1492), that is, to be deprived of a loved one (a child) by death. Stative verbs are typically modified by מִן (min) with its comparative sense. A passive verb can also behave this way; compare Judges 5:24 where Jael is “most blessed of women.” While any woman’s loss of a child is tragic, perhaps from a social perspective because of his high position as king, his mother’s loss is construed as greater. |
| (0.15) | (1Sa 15:29) | 3 sn This observation marks the preceding statement (v. 28) as an unconditional, unalterable decree. When God makes such a decree he will not alter it or change his mind. This does not mean that God never deviates from his stated intentions or changes his mind. On the contrary, several passages describe him as changing his mind. In fact, his willingness to do so is one of his fundamental divine attributes (see Joel 2:13; Jonah 4:2). For a fuller discussion see R. B. Chisholm, Jr., “Does God Change His Mind?” BSac 152 (1995): 387-99. |
| (0.15) | (1Sa 14:15) | 2 tn Heb “and it was by the fear of God.” The translation understands this to mean that God was the source or cause of the fear experienced by the Philistines. This seems to be the most straightforward reading of the sentence. It is possible, however, that the word “God” functions here simply to intensify the accompanying word “fear,” in which one might translate “a very great fear” (cf. NAB, NRSV). It is clear that on some occasions that the divine name carries such a superlative nuance. For examples see Joüon 2:525 §141.n. |
