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Discovery Box| (0.25) | (2Ch 8:15) | 1 tn Heb “and they did not turn aside from the command of the king concerning the priests and the Levites with regard to any matter and with regard to the treasuries.” |
| (0.25) | (2Ch 8:8) | 1 tn Heb “from their sons who were left after them in the land, whom the sons of Israel did not wipe out, and Solomon raised them up for a work crew to this day.” |
| (0.25) | (2Ch 7:8) | 1 tn Heb “Solomon held the festival at that time for seven days, and all Israel was with him, a very great assembly from Lebo Hamath to the wadi of Egypt.” |
| (0.25) | (2Ch 6:23) | 1 tn Heb “and you, hear [from] heaven and act and judge your servants by repaying the guilty, to give his way on his head, and to declare the innocent to be innocent, to give to him according to his innocence.” |
| (0.25) | (2Ch 5:11) | 1 tn Heb “and when the priests went from the holy place.” The syntactical relationship of this temporal clause to the following context is unclear. Perhaps the thought is completed in v. 14 after a lengthy digression. |
| (0.25) | (1Ch 28:5) | 1 tn Heb “from all my sons, for many sons the Lord has given to me, he chose Solomon my son to sit on the throne of the kingdom of the Lord over Israel.” |
| (0.25) | (1Ch 25:3) | 4 tc The list includes only five names. Apparently the name “Shimei” (see v. 17), which appears in one medieval Hebrew ms and in the LXX, has been accidentally omitted from the Hebrew text. |
| (0.25) | (1Ch 24:5) | 1 tn Heb “and they divided them by lots, these with these, for the officials of the holy place and the officials of God were from the sons of Eleazar and among the sons of Ithamar.” |
| (0.25) | (1Ch 19:10) | 1 tn Heb “and Joab saw that the face of the battle was to him before and behind and he chose from all the best in Israel and arranged to meet Aram.” |
| (0.25) | (1Ch 17:5) | 2 sn I have lived in a tent that has been in various places. The point here is that the Lord moved with the tabernacle as it moved from place to place; he did not confine himself to a particular location. |
| (0.25) | (1Ch 12:32) | 1 tn Heb “from the sons of Issachar, knowers of understanding for times to know what Israel should do, their heads [were] 200, and all their brothers according to their mouth.” |
| (0.25) | (1Ch 6:70) | 1 tn Heb “and from the half of the tribe of Manasseh, Aner and its pasturelands and Bileam and its pasturelands to the clan, to the sons of Kohath who were left.” |
| (0.25) | (1Ch 4:13) | 1 tc “Meonothai” is read here by some mss of the LXX, along with the Vulgate. The name apparently was dropped from the Hebrew text by haplography. Note that the name appears at the beginning of the next verse as well. |
| (0.25) | (2Ki 24:15) | 1 tn Heb “and he deported Jehoiachin to Babylon; the mother of the king and the wives of the king and his eunuchs and the mighty of the land he led into exile from Jerusalem to Babylon.” |
| (0.25) | (2Ki 24:3) | 1 tn Heb “Certainly according to the word of the Lord this happened against Judah, to remove [them] from his face because of the sins of Manasseh according to all which he did.” |
| (0.25) | (2Ki 23:26) | 1 tn Heb “Yet the Lord did not turn away from the fury of his great anger because his anger raged against Judah on account of all the infuriating things by which Manasseh had made him angry.” |
| (0.25) | (2Ki 23:22) | 2 tn Heb “because there had not been observed [one] like this Passover from the days of the judges who judged Israel and all the days of the kings of Israel and the kings of Judah.” |
| (0.25) | (2Ki 23:7) | 2 tn Heb “houses.” Perhaps tent-shrines made from cloth are in view (see BDB 109 s.v. בַּיִת). M. Cogan and H. Tadmor (II Kings [AB], 286) understand this as referring to clothes made for images of the goddess. |
| (0.25) | (2Ki 21:24) | 1 tn Heb “the people of the land.” The pronoun “they” has been used in the translation for stylistic reasons, to avoid the repetition of the phrase “the people of the land” from the beginning of the verse. |
| (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? |
