Discovery Box| (0.20) | (Job 8:5) | 2 tn The verb שִׁחַר (shikhar) means “to seek; to seek earnestly” (see 7:21). With the preposition אֶל (ʾel) the verb may carry the nuance of “to address; to have recourse to” (see E. Dhorme, Job, 114). The LXX connected it etymologically to “early” and read, “Be early in prayer to the Lord Almighty.” |
| (0.20) | (Job 4:18) | 4 sn The servants here must be angels in view of the parallelism. The Targum to Job interpreted them to be the prophets. In the book we have already read about the “sons of God” who take their stand as servants before the Lord (1:6; 2:1), and Ps 104:4 identifies the angels as attendants (using שָׁרַת, sharat). |
| (0.20) | (Job 4:6) | 1 tn The word יִרְאָה (yirʾah, “fear”) in this passage refers to Job’s fear of the Lord, his reverential devotion to God. H. H. Rowley (Job [NCBC], 46) says that on the lips of Eliphaz the word almost means “your religion.” He refers to Moffatt’s translation, “Let your religion reassure you.” |
| (0.20) | (Job 1:12) | 6 sn So Satan, having received his permission to test Job’s sincerity, goes out from the Lord’s presence. But Satan is bound by the will of the Most High not to touch Job himself. The sentence gives the impression that Satan’s departure is with a certain eagerness and confidence. |
| (0.20) | (Job 1:1) | 9 sn These two expressions indicate the outcome of Job’s character. “Fearing God” and “turning from evil” also express two correlative ideas in scripture; they signify his true piety—he had reverential fear of the Lord, meaning he was a truly devoted worshiper who shunned evil. |
| (0.20) | (2Ch 35:12) | 1 tn Heb “and they put aside the burnt offering[s] to give them to the divisions of the house of the fathers for the sons of the people to bring near to the Lord as it is written in the scroll of Moses—and the same with the cattle.” |
| (0.20) | (2Ch 31:16) | 1 tn Heb “in addition enrolling them by males from a son of three years and upwards, to everyone who enters the house of the Lord for a matter of a day in its day, for their service by their duties according to their divisions.” |
| (0.20) | (2Ch 30:27) | 1 tn Heb “and it was heard with their voice.” BDB 1034 s.v. שָׁמַע Niph.4 interprets this to mean “hearing was granted to their voice.” It is possible that the name יְהוָה (yehvah, “the Lord”) has been accidentally omitted. |
| (0.20) | (2Ch 9:4) | 3 tc The Hebrew text has here, “and his upper room [by] which he was going up to the house of the Lord.” But עֲלִיָּתוֹ (ʿaliyyato, “his upper room”) should be emended to עֹלָתוֹ, (ʿolato, “his burnt sacrifice[s]”). See the parallel account in 1 Kgs 10:5. |
| (0.20) | (2Ch 5:2) | 3 tn Heb “Then Solomon convened the elders of Israel, the heads of the tribes, the chiefs of the fathers belonging to the sons of Israel to Jerusalem to bring up the ark of the covenant of the Lord from the City of David (it is Zion).” |
| (0.20) | (1Ch 23:24) | 1 tn Heb “these were the sons of Levi according to the house of their fathers, heads of the fathers, according to their numberings, by number of names, according to their heads, doer[s] of the work for the service of the house of the Lord, from a son of twenty years and upwards.” |
| (0.20) | (1Ch 23:28) | 1 tn Heb “For their assignment was at the hand of the sons of Aaron for the work of the house of the Lord concerning the courtyards and concerning the rooms and concerning the purification of all holiness and the work of the service of the house of God.” |
| (0.20) | (1Ch 16:15) | 1 tn The Hebrew text has a masculine plural imperative, addressed to the people. Some LXX mss harmonize the wording here to Ps 105:8, which has זָכַר (zakhar), the perfect third masculine singular form of the verb, “He (the Lord) remembers” (so NIV; NEB reads “He called to mind his covenant”). |
| (0.20) | (2Ki 23:25) | 1 tn Heb “and like him there was not a king before him who returned to the Lord with all his heart, and with all his soul, and with all his being according to all the law of Moses, and after him none arose like him.” |
| (0.20) | (2Ki 19:7) | 1 tn Heb “I will put in him a spirit.” The precise sense of רוּחַ (ruakh), “spirit,” is uncertain in this context. It may refer to a spiritual being who will take control of his mind (see 1 Kgs 22:19), or it could refer to a disposition of concern and fear. In either case the Lord’s sovereignty over the king is apparent. |
| (0.20) | (2Ki 14:26) | 1 tc Heb “for the Lord saw the very bitter affliction of Israel.” This translation assumes an emendation of מֹרֶה (moreh), which is meaningless here, to הַמַּר (hammar), the adjective “bitter” functioning attributively with the article prefixed. This emendation is supported by the LXX, Syriac Peshitta, and Vulgate. Another option would be מַר הוּא (mar huʾ), “it was bitter.” |
| (0.20) | (2Ki 12:10) | 2 tn Heb “went up and tied [it] and counted the silver that was found in the house of the Lord.” The order of the clauses has been rearranged in the translation to make better sense in English, since it seems more logical to count the money before bagging it (cf. NIV, NCV, NRSV, NLT). |
| (0.20) | (2Ki 7:2) | 3 tn Heb “the Lord was making holes in the sky, could this thing be?” Opening holes in the sky would allow the waters stored up there to pour to the earth and assure a good crop. But, the officer argues, even if this were to happen, it would take a long time to grow and harvest the crop. |
| (0.20) | (2Ki 5:18) | 1 tn Heb “When my master enters the house of Rimmon to bow down there, and he leans on my hand and I bow down [in] the house of Rimmon, when I bow down [in] the house of Rimmon, may the Lord forgive your servant for this thing.” |
| (0.20) | (1Ki 8:1) | 3 tn Heb “Then Solomon convened the elders of Israel, the heads of the tribes, the chiefs of the fathers belonging to the sons of Israel to King Solomon [in] Jerusalem to bring up the ark of the covenant of the Lord from the City of David (it is Zion).” |
