Discovery Box| (0.09) | (2Ki 1:16) | 3 sn For the third time in this chapter we read the Lord’s sarcastic question to the king and the accompanying announcement of judgment. The repetition emphasizes one of the chapter’s main themes. Israel’s leaders should seek guidance from their own God, not a pagan deity, for Israel’s sovereign God is the one who controls life and death. |
| (0.09) | (2Sa 22:34) | 2 tn Heb “and on my high places he makes me walk.” The imperfect verbal form emphasizes God’s characteristic provision. The psalmist compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured. Habakkuk uses similar language to describe his faith during difficult times. See Hab 3:19. |
| (0.09) | (2Sa 22:24) | 1 tn Heb “from my sin,” that is, from making it my own in any way. Leading a “blameless” life meant that the king would be loyal to God’s covenant, purge the government and society of evil and unjust officials, and reward loyalty to the Lord (see Ps 101). |
| (0.09) | (2Sa 2:8) | 1 sn The name Ish Bosheth means in Hebrew “man of shame.” It presupposes an earlier form such as Ish Baal (“man of the Lord”), with the word “baal” being used of Israel’s God. But because the Canaanite storm god was named “Baal,” that part of the name was later replaced with the word “shame.” |
| (0.09) | (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. |
| (0.09) | (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.” |
| (0.09) | (1Sa 2:25) | 1 tc MT “God may arbitrate [for] him.” LXX “they shall pray for him to the Lord.” Auld suggests that אֶל יהוה (ʾel YHWH; “to the Lord”), attested in 4QSama, may have been corrupted into אֱלֹהִים (ʾelohim; “God”) (Graeme Auld, I & II Samuel [Louisville: Westminster John Knox Press, 2011] 46). |
| (0.09) | (1Sa 2:5) | 3 sn The number seven is used here in an ideal sense. Elsewhere in the OT having seven children is evidence of fertility as a result of God’s blessing on the family. See, for example, Jer 15:9, Ruth 4:15. |
| (0.09) | (1Sa 2:9) | 1 tn Heb “guards the feet of.” The expression means that God watches over and protects the godly in all of their activities and movements. The imperfect verbal forms in v. 9 are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b. |
| (0.09) | (1Sa 1:11) | 3 tn The verbs זָכַר (zakar) and שָׁכַח (shakhakh) are often translated “remember” and “forget.” But their meaning is not as narrow as the English terms. Hannah is not concerned with God’s memory capacity but about keeping her in mind to grant her request. |
| (0.09) | (Jdg 13:18) | 1 tn Heb “Why do you ask for my name, for it is incomprehensible?” The Hebrew adjective e פִּלְאִי (pilʾi, “wonderful, incomprehensible”) refers to what is in a category of its own and is beyond full human understanding. Note the use of this word in Ps 139:6, where God’s knowledge is described as incomprehensible and unattainable. |
| (0.09) | (Deu 32:21) | 4 tn Heb “what is not a people,” or a “nonpeople.” The “nonpeople” (לֹא־עָם, loʾ ʿam) referred to here are Gentiles who someday would become God’s people in the fullest sense (cf. Hos 1:9; 2:23). |
| (0.09) | (Deu 32:15) | 1 sn Jeshurun is a term of affection derived from the Hebrew verb יָשַׁר (yashar, “be upright”). Here it speaks of Israel “in an ideal situation, with its ‘uprightness’ due more to God’s help than his own efforts” (M. Mulder, TDOT 6:475). |
| (0.09) | (Deu 32:10) | 7 tn The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing protection during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16. |
| (0.09) | (Deu 32:10) | 5 tn Heb “was surrounding him.” The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing care during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16. |
| (0.09) | (Deu 32:4) | 1 sn The Hebrew term depicts God as a rocky summit where one may find safety and protection. Within a covenantal context it serves as a reminder to the people that their God has committed himself to their protection in return for their allegiance. |
| (0.09) | (Deu 26:8) | 1 tn Heb “by a powerful hand and an extended arm.” These are anthropomorphisms designed to convey God’s tremendously great power in rescuing Israel from their Egyptian bondage. They are preserved literally in many English versions (cf. KJV, NAB, NIV, NRSV). |
| (0.09) | (Deu 26:3) | 1 tc For the MT reading “your God,” certain LXX mss have “my God,” a contextually superior rendition followed by some English versions (e.g., NAB, NASB, TEV). Perhaps the text reflects dittography of the kaf (כ) at the end of the word with the following preposition כִּי (ki). |
| (0.09) | (Deu 23:5) | 1 tn Heb “the Lord your God changed.” The phrase “the Lord your God” has not been included in the translation here for stylistic reasons to avoid redundancy. Moreover, use of the pronoun “he” could create confusion regarding the referent (the Lord or Balaam). |
| (0.09) | (Deu 21:21) | 1 tn The Hebrew term בִּעַרְתָּה (biʿartah), here and elsewhere in such contexts (cf. Deut 13:5; 17:7, 12; 19:19; 21:9), suggests God’s anger which consumes like fire (thus בָּעַר, baʿar, “to burn”). See H. Ringgren, TDOT 2:203-4. |
