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Discovery Box| (0.28) | (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.” |
| (0.28) | (1Sa 17:20) | 1 tn Heb “to a guard”; KJV, NASB, NRSV “with a keeper”; NIV “with a shepherd.” Since in contemporary English “guard” sounds like someone at a military installation or a prison, the present translation uses “to someone else who would watch over it.” |
| (0.28) | (Rut 1:8) | 3 tn Heb “do with you”; NRSV “deal kindly with you”; NLT “reward you for your kindness.” The pronominal suffix “you” appears to be a masculine form, but this is likely a preservation of an archaic dual form (see E. F. Campbell, Ruth [AB], 65; F. W. Bush, Ruth, Esther [WBC], 75-76). |
| (0.28) | (Jdg 17:10) | 2 tn The Hebrew text expands with the phrase: “and the Levite went.” This only makes sense if taken with “to live” in the next verse. Apparently “the Levite went” and “the Levite agreed” are alternative readings which have been juxtaposed in the text. |
| (0.28) | (Jdg 9:29) | 2 sn If only these men were under my command. One might assume from v. 26b that the men were already at his disposal, but perhaps that was not one of the terms of the agreement. Another possibility is that v. 26 is a general summary statement, with vv. 27-29 then detailing how the alliance with Gaal came about. |
| (0.28) | (Jos 22:22) | 1 sn Israel’s God is here identified with three names: (1) אֵל (ʾel), “El” (or “God”); (2) אֱלֹהִים (ʾelohim), “Elohim” (or “God”), and (3) יְהוָה (yehvah), “Yahweh” (or “the Lord”). The name אֵל (ʾel, “El”) is often compounded with titles, for example, El Elyon, “God Most High.” |
| (0.28) | (Jos 22:19) | 6 tc Heb “and us to you rebel.” The reading of the MT, the accusative sign with suffix (וְאֹתָנוּ, veʾotanu), is problematic with the verb “rebel” (מָרַד, marad). Many Hebrew mss correctly read the negative particle אַל (ʾal) for the preposition אֶל (ʾel, “to”). |
| (0.28) | (Jos 6:26) | 5 tn Heb “With his firstborn he will lay its foundations and with his youngest he will erect its gates.” The Hebrew verb יַצִּיב (yatsiv, “he will erect”) is imperfect, not jussive, suggesting Joshua’s statement is a prediction, not an imprecation. |
| (0.28) | (Deu 9:22) | 3 sn Kibroth Hattaavah. This place name means in Hebrew “burial places of appetite,” that is, graves that resulted from overindulgence. The reference is to the Israelites stuffing themselves with the quail God had provided and doing so with thanklessness (Num 11:31-35). |
| (0.28) | (Num 33:3) | 2 tn Heb “with a high hand”; the expression means “defiantly; boldly” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver the blow (Job 38:15). |
| (0.28) | (Num 25:1) | 3 sn The account apparently means that the men were having sex with the Moabite women. Why the men submitted to such a temptation at this point is hard to say. It may be that as military heroes the men took liberties with the women of occupied territories. |
| (0.28) | (Num 23:10) | 6 sn Here the seer’s words link with the promise of Gen 12:3, that whoever blesses Israel will be blessed. Since the blessing belongs to them, the upright (and not Balak), Balaam would like his lot to be with them. |
| (0.28) | (Num 19:17) | 1 tn The verb is the perfect tense, third masculine plural, with a vav (ו) consecutive. The verb may be worded as a passive, “ashes must be taken,” but that may be too awkward for this sentence. It may be best to render it with a generic “you” to fit the instruction of the text. |
| (0.28) | (Num 14:13) | 1 tn The construction is unusual in that we have here a perfect tense with a vav (ו) consecutive with no verb before it to establish the time sequence. The context requires that this be taken as a vav (ו) consecutive. It actually forms the protasis for the next verse, and would best be rendered “when…then they will say.” |
| (0.28) | (Num 11:11) | 2 tn The infinitive construct with the preposition is expressing the result of not finding favor with God (see R. J. Williams, Hebrew Syntax, 12-13, §57). What Moses is claiming is that because he has been given this burden God did not show him favor. |
| (0.28) | (Num 10:29) | 3 tn The verb is the Hiphil of the root “to be good” (יָטַב, yatav); it may be translated “treat well, deal favorably, generously with.” Here it is a perfect tense with vav (ו) following the imperative, showing a sequence in the verbal ideas. |
| (0.28) | (Num 3:31) | 1 tn The verb is יְשָׁרְתוּ (yesharetu, “they will serve/minister”). The imperfect tense in this place, however, probably describes what the priests would do, what they used to do. The verb is in a relative clause: “which they would serve with them,” which should be changed to read “with which they would serve.” |
| (0.28) | (Num 1:2) | 5 tn This clause simply has “in/with the number of the names of every male with respect to their skulls [individually].” Counting heads, or every skull, simply meant that each person was to be numbered in the census. Except for the Levites, no male was exempt from the count. |
| (0.28) | (Lev 15:18) | 1 tn Heb “And a woman whom a man lies down with her, a lying of seed.” The verb שָׁכַב (shakhav) “to lie down” can imply going to bed for sexual relations. The phrase “a lying down of seed” or “an emission of seed” is adverbial, specifying the circumstance with which the regulation is concerned. |
| (0.28) | (Lev 9:15) | 1 tn The expression “and performed a purification rite [with] it” reads literally in the MT, “and purified [with] it.” The verb is the Piel of חָטָא (khataʾ, Qal = “to sin”), which means “to decontaminate, purify” (i.e., “to de-sin”; see the note on Lev 8:15). |
