Discovery Box| (0.20) | (2Ch 10:16) | 1 tc The MT does not include the word “saw,” but many medieval Hebrew mss as well as several ancient versions have it. See the parallel text of 1 Kings 12:16, which has the verb וַיַּרְא (from רָאָה, raʾah, “to see”). |
| (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 6:28) | 1 tn Actually two Hebrew words appear here, both of which are usually (but not always) taken as referring to locusts. Perhaps different stages of growth or different varieties are in view, but this is uncertain. NEB has “locusts new-sloughed or fully grown”; NASB has “locust or grasshopper”; NIV has “locusts or grasshoppers”; NRSV has “locust, or caterpillar.” |
| (0.20) | (2Ch 6:26) | 5 tn The Hebrew text reads “because you answer them,” as if the verb is from עָנָה (ʿanah, “answer”). However, this reference to a divine answer is premature, since the next verse asks for God to intervene in mercy. It is better to revocalize the consonantal text as תְעַנֵּם (teʿannem, “you afflict them”), a Piel verb form from the homonym עָנָה (“afflict”). |
| (0.20) | (2Ch 3:4) | 2 tc The Hebrew text has “one hundred and 20 cubits,” i.e., (assuming a cubit of 18 inches) 180 feet (54 m). An ancient Greek witness and the Syriac version read “20 cubits,” i.e., 30 feet (9 m). It is likely that מֵאָה (meʾah, “a hundred”) should be emended to אַמּוֹת (ʾammot, “cubits”). |
| (0.20) | (1Ch 22:18) | 2 tn In the Hebrew text the statement is phrased as a rhetorical question, “Is not the Lord your God with you?” The question anticipates the response, “Of course he is!” Thus in the translation the positive statement “The Lord your God is with you!” has been used. |
| (0.20) | (1Ch 21:12) | 2 tc Heb “or three months being swept away from before your enemies and the sword of your enemies overtaking.” The Hebrew term נִסְפֶּה (nispeh, Niphal participle from סָפָה, safah) should probably be emended to נֻסְכָה (nusekhah, Qal infinitive from נוּס [nus] with second masculine singular suffix). See 2 Sam 24:13. |
| (0.20) | (1Ch 21:6) | 1 tn Heb “he”; the proper name (“Joab”) has been substituted for the pronoun here for stylistic reasons; the proper name occurs at the end of the verse in the Hebrew text, where it has been replaced by the pronoun (“him”) in the translation. |
| (0.20) | (1Ch 20:5) | 1 tc The Hebrew text reads, “Elchanan son of Jair killed Lachmi the brother of Goliath the Gittite.” But it is likely that the accusative marker in front of לַחְמִי (lakhmi, “Lachmi”) was originally בֵּית (bet), and that אֶת־לַחְמִי (ʾet lakhmi) should be emended to בֵּית הַלַּחְמִי (bet hallakhmi, “the Bethlehemite”). See 2 Sam 21:19. |
| (0.20) | (1Ch 18:11) | 3 tc The parallel text of 2 Sam 8:12 of the MT reads “Aram.” However, a few Hebrew mss along with the LXX and Syriac of 2 Sam 8:12 read “Edom” in agreement with 1 Chr 18:11 (cf. 2 Sam 8:14). |
| (0.20) | (1Ch 19:3) | 2 tc Heb “Is it not to explore and to overturn and to spy out the land (that) his servants have come to you?” The Hebrew term לַהֲפֹךְ (lahafokh, “to overturn”) seems misplaced in the sequence. Some emend the form to לַחְפֹּר (lakhpor, “to spy out”). The sequence of three infinitives may be a conflation of alternative readings. |
| (0.20) | (1Ch 18:8) | 1 tn The MT reads “Tibhath” here, a variant name for Tebah (cf. 2 Sam 8:8). Some English translations substitute the other version of the name here (e.g., NIV, NLT), while others follow the reading of the Hebrew text at this point (e.g., NAB, NASB, NRSV). |
| (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) | (1Ch 9:44) | 1 tc The Hebrew text has בֹּכְרוּ (bokheru), which some understand as a name: “Bocheru” (so, e.g., NEB, NASB, NIV, NRSV, NLT). But the form should probably be revocalized בְֹּכרוֹ (bekhoro, “his firstborn”). A name has accidentally dropped from the list, and a scribe apparently read בֹּכְרוּ as one of the names. Cf. also 1 Chr 8:38. |
| (0.20) | (1Ch 8:38) | 2 tc The Hebrew text has בֹּכְרוּ (bokheru), which some understand as a name: “Bocheru” (so, e.g., NEB, NASB, NIV, NRSV). But the form should probably be revocalized בְּכֹרוֹ (bekhoro, “his firstborn”). A name has accidentally dropped from the list, and a scribe apparently read בֹּכְרוּ as one of the names. |
| (0.20) | (1Ch 3:6) | 1 tn All but two Hebrew mss read “Elishama” here, but 1 Chr 14:5 lists the name as “Elishua,” and is followed by a number of English versions here (e.g., NAB, NIV, NCV, TEV, CEV, NLT). Another son named “Elishama” is listed in 3:8. |
| (0.20) | (1Ch 1:17) | 1 tc The words “the sons of Aram” do not appear in the Hebrew text. Apparently the phrase וּבְנֵי אֲרָם (uvene ʾaram) has accidentally dropped out of the text by homoioteleuton (note the presence of אֲרָם just before this). The phrase is included in Gen 10:23. |
| (0.20) | (1Ch 1:6) | 1 tc Many medieval Hebrew mss, along with the LXX and Vulgate, read “Riphath” (see Gen 10:3). This is followed by several English translations (e.g., NAB, NIV, NLT), while others (e.g., ASV, NASB, NRSV) follow the MT reading (“Diphath”). |
| (0.20) | (1Ch 1:7) | 2 tc The Kethib has רוֹדָנִים (Rodanim), which probably refers to the island of Rhodes. The Qere has דּוֹדָנִים (Dodanim), which refers to one of the most ancient and revered locations in ancient Greece. The MT and most medieval Hebrew mss of the parallel list in Gen 10:4 read “Dodanim,” but a few have “Rodanim.” |
| (0.20) | (2Ki 23:11) | 2 tn Heb “who/which was in the […?].” The meaning of the Hebrew term פַּרְוָרִים (parvarim), translated here “courtyards,” is uncertain. The relative clause may indicate where the room was located or explain who Nathan Melech was, “the eunuch who was in the courtyards.” See M. Cogan and H. Tadmor, II Kings (AB), 288-89, who translate “the officer of the precincts.” |
