Discovery Box| (0.25) | (1Ch 20:2) | 1 tc The translation follows the MT, which reads “of their king”; the LXX and Vulgate read “of Milcom” (cf. 1 Kgs 11:5). Milcom, also known as Molech, was the god of the Ammonites. |
| (0.25) | (1Ch 16:26) | 1 tn The Hebrew word אֱלִילִים (ʾelilim, “worthless”) sounds like אֱלֹהִים (ʾelohim, “gods”). The sound play draws attention to the statement. Many modern English translations render this term as “idols” here. |
| (0.25) | (1Ch 15:13) | 1 tn Heb “because for what was at first [i.e., formerly] you [were] not, the Lord our God broke out against us because we did not seek him concerning the procedure.” |
| (0.25) | (2Ki 23:16) | 2 tc The MT is much shorter than this. It reads, “according to the word of the Lord which the man of God proclaimed, who proclaimed these words.” The LXX has a much longer text at this point. It reads: “[which was proclaimed by the man of God] while Jeroboam stood by the altar at a celebration. Then he turned and saw the grave of the man of God [who proclaimed these words].” The extra material attested in the LXX was probably accidentally omitted in the Hebrew tradition when a scribe’s eye jumped from the first occurrence of the phrase “man of God” (which appears right before the extra material) and the second occurrence of the phrase (which appears at the end of the extra material). |
| (0.25) | (2Ki 18:35) | 1 tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them? |
| (0.25) | (2Ki 18:33) | 1 tn Heb “Have the gods of the nations really rescued, each his land, from the hand of the king of Assyria?” The infinitive absolute lends emphasis to the main verb. The rhetorical question expects the answer, “Of course not!” |
| (0.25) | (2Ki 6:10) | 2 tn Heb “and the king of Israel sent to the place about which the man of God spoke to him, and he warned it and he guarded himself there, not once and not twice.” |
| (0.25) | (1Ki 18:29) | 2 sn In 2 Kgs 4:31 the words “there was no sound and there was no response” are used to describe a dead boy. Similar words are used here to describe the god Baal as dead and therefore unresponsive. |
| (0.25) | (1Ki 8:65) | 2 tn Heb “Solomon held at that time the festival, and all Israel was with him, a great assembly from Lebo Hamath to the Stream of Egypt, before the Lord our God for seven days and seven days, fourteen days.” |
| (0.25) | (1Ki 8:58) | 1 tn Heb “to bend our hearts toward him.” The infinitive is subordinate to the initial prayer, “may the Lord our God be with us.” The Hebrew term לֵבָב (levav, “heart”) here refers to the people’s volition and will. |
| (0.25) | (2Sa 22:37) | 1 tn Heb “step.” “Step” probably refers metonymically to the path upon which the psalmist walks. Another option is to translate, “you widen my stride.” This would suggest that God gives him the capacity to run quickly. |
| (0.25) | (2Sa 22:35) | 2 tn The psalmist attributes his skill with weapons to divine enabling. Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, Symbolism of the Biblical World, 265. |
| (0.25) | (2Sa 22:27) | 3 tn The adjective עִקֵּשׁ (ʿiqqesh) has the basic nuance “twisted; crooked,” and by extension refers to someone or something that is morally perverse. It appears frequently in Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20) and life styles (2:15; 28:6). A righteous king opposes such people (Ps 101:4). Verses 26-27 affirm God’s justice. He responds to people in accordance with their moral character. His response mirrors their actions. The faithful and blameless find God to be loyal and reliable in his dealings with them. But deceivers discover he is able and willing to use deceit to destroy them. For a more extensive discussion of the theme of divine deception in the OT, see R. B. Chisholm, “Does God Deceive?” BSac 155 (1998): 11-28. |
| (0.25) | (2Sa 22:2) | 1 tn Traditionally “is my rock”; CEV “mighty rock”; TEV “is my protector.” This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28. |
| (0.25) | (2Sa 21:14) | 2 tn Heb “was entreated.” The verb is an example of the so-called niphal tolerativum, with the sense that God allowed himself to be supplicated through prayer (cf. GKC 137 §51.c). |
| (0.25) | (2Sa 12:9) | 1 tn Or “word, message.” The “word of the Lord” sometimes refers to a prophetic message from God and sometimes to his past revelation. Here it refers to the Lord’s laws which David has violated. |
| (0.25) | (1Sa 10:9) | 3 tn Heb “God turned for him another heart”; NAB, NRSV “gave him another heart”; NIV, NCV “changed Saul’s heart”; TEV “gave Saul a new nature”; CEV “made Saul feel like a different person.” |
| (0.25) | (Jdg 16:17) | 3 tn Or “set apart to God.” Traditionally the Hebrew term נָזִיר (nazir) has been translated “Nazirite.” The word is derived from the verb נָזַר (nazar, “to dedicate; to consecrate; to set apart”). |
| (0.25) | (Jdg 13:5) | 3 tn Or “set apart to God.” Traditionally the Hebrew term נָזִיר (nazir) has been translated “Nazirite.” The word is derived from the verb נָזַר (nazar, “to dedicate; to consecrate; to set apart”). |
| (0.25) | (Jdg 9:13) | 1 tn Heb “Should I stop my wine, which makes happy gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question. |
