Discovery Box| (0.20) | (Est 2:19) | 1 tc The LXX does not include the words “Now when the young women were being gathered again.” The Hebrew word שֵׁנִית (shenit, “a second time”) is difficult in v. 19, but apparently it refers to a subsequent regathering of the women to the harem. |
| (0.20) | (Est 2:7) | 4 tn Heb “beautiful of form.” The Hebrew noun תֹּאַר (toʾar, “form; shape”) is used elsewhere to describe the physical bodily shape of a beautiful woman (Gen 29:17; Deut 21:11; 1 Sam 25:3); see BDB 1061 s.v. Cf. TEV “had a good figure.” |
| (0.20) | (Est 2:7) | 5 tn Heb “had taken her to him.” The Hebrew verb לָקַח (laqakh, “to take”) describes Mordecai adopting Esther and treating her like his own daughter: “to take as one’s own property” as a daughter (HALOT 534 s.v. I לקח 6). |
| (0.20) | (Est 1:6) | 2 tn The Hebrew noun מִטָּה (mittah) refers to a reclining couch (cf. KJV “beds”) spread with covers, cloth and pillow for feasting and carousing (Ezek 23:41; Amos 3:12; 6:4; Esth 1:6; 7:8). See BDB 641-42 s.v.; HALOT 573 s.v. |
| (0.20) | (Est 1:2) | 2 tn The Hebrew word בִּירָה (birah) can refer to a castle or palace or temple. Here it seems to have in mind that fortified part of the city that might be called an acropolis or citadel. Cf. KJV “palace”; NAB “stronghold”; NASB “capital”; NLT “fortress.” |
| (0.20) | (Neh 7:69) | 1 tc Most Hebrew MSS omit 7:68 ET, which reads “They had 736 horses, 245 mules,” and thus have one less verse in chap. 7, ending the chapter at 7:72. This verse is included in the LXX and most English versions. Cf. Ezra 2:66. |
| (0.20) | (Neh 5:15) | 1 tc The Hebrew term אַחַר (ʾakhar) is difficult here. It normally means “after,” but that makes no sense here. Some scholars emend it to אַחַד (ʾakhad) and supply the word “day,” which yields the sense “daily.” Cf. TEV “40 silver coins a day for food and wine.” |
| (0.20) | (Neh 4:5) | 1 tn The Hiphil stem of כָּעַס (kaʿas) may mean: (1) “to provoke to anger”; (2) “to bitterly offend”; or (3) “to grieve” (BDB 495 s.v. Hiph.; HALOT 491 s.v. כעס hif). The Hebrew lexicons suggest that “bitterly offend” is the most appropriate nuance here. |
| (0.20) | (Neh 2:8) | 2 tc One medieval Hebrew MS, the Syriac Peshitta, Vulgate, and the Arabic read here the plural וּלְחוֹמוֹת (ulekhomot, “walls”) against the singular וּלְחוֹמַת (ulekhomat) in the MT. The plural holem vav (וֹ) might have dropped out due to dittography or the plural form might have been written defectively. |
| (0.20) | (Ezr 6:20) | 1 tn Heb “as one.” The expression is best understood as referring to the unity shown by the religious leaders in preparing themselves for the observance of Passover. On the meaning of the Hebrew phrase see DCH 1:182 s.v. אֶחָד 3b. See also HALOT 30 s.v. אֶחָד 5. |
| (0.20) | (Ezr 4:13) | 1 tn Aram “the treasury of kings.” The plural “kings” is Hebrew, not Aramaic. If the plural is intended in a numerical sense the reference is not just to Artaxerxes but to his successors as well. Some scholars understand this to be the plural of majesty, referring to Artaxerxes. See F. C. Fensham, Ezra and Nehemiah (NICOT), 74. |
| (0.20) | (Ezr 3:1) | 3 tc The translation reads with some medieval Hebrew MSS and ancient versions בְּעָרֵיהֶם (beʿarehem, “in their towns”), rather than the reading בֶּעָרִים (beʿarim, “in the towns”) found in the MT. Cf. Neh 7:72 HT [7:73 ET]. |
| (0.20) | (Ezr 2:1) | 3 tn The Hebrew term הָעֹלִים (haʿolim, “those who were going up” [Qal active participle]) refers to continual action in the past. Most translations render this as a simple past: “went up” (KJV), “came up” (RSV, ASV, NASB, NIV), “came” (NRSV). CEV paraphrases: “were on their way back.” |
| (0.20) | (Ezr 1:1) | 7 tn Heb “a voice.” The Hebrew noun קוֹל (qol, “voice, sound”) has a broad range of meanings, including the metonymical (cause—effect) nuance “proclamation” (e.g., Exod 36:6; 2 Chr 24:9; 30:5; 36:22; Ezra 1:1; 10:7; Neh 8:15). See BDB 877 s.v. 3.a.2. |
| (0.20) | (2Ch 36:22) | 4 tn Heb “a voice.” The Hebrew noun קוֹל (qol, “voice, sound”) has a broad range of meanings, including the metonymical (cause—effect) nuance “proclamation” (e.g., Exod 36:6; 2 Chr 24:9; 30:5; 36:22; Ezra 1:1; 10:7; Neh 8:15). See BDB 877 s.v. 3.a.2. |
| (0.20) | (2Ch 32:22) | 2 tc The Hebrew text reads literally, “and he led him from all around.” However, the present translation prefers the Septuagint and Vulgate reading, which suggests an original text of וַיָּנַח לָהֶם מִסָּבִיב (vayyanakh lahem missaviv, “and he gave rest to them from all around”). See 2 Chr 15:15 and 20:30. |
| (0.20) | (2Ch 30:24) | 1 tn The Hebrew term צֹאן (tsoʾn, translated “sheep” twice in this verse) denotes smaller livestock in general; depending on context it can refer to sheep only or goats only, but there is nothing in the immediate context here to specify one or the other. |
| (0.20) | (2Ch 21:12) | 2 tn Heb “Because you…” In the Hebrew text this lengthy sentence is completed in vv. 14-15. Because of its length and complexity (and the tendency of contemporary English to use shorter sentences), the translation has divided it up into several English sentences. |
| (0.20) | (2Ch 20:15) | 1 tn Heb “all Judah.” The words “you people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” by metonymy for the people of Judah. Unlike the previous instance in v. 13 where infants, wives, and children are mentioned separately, this reference appears to include them all. |
| (0.20) | (2Ch 18:29) | 1 tn The Hebrew verbal forms could be imperatives (“Disguise yourself and enter”), but this would make no sense in light of the immediately following context. The forms are better interpreted as infinitives absolute functioning as cohortatives (see IBHS 594 §35.5.2a). Some prefer to emend the forms to imperfects. |
