Discovery Box| (0.20) | (Rut 2:16) | 1 tn The infinitive absolute precedes the finite verb for emphasis. Here שָׁלַל (shalal, “pull out”) is a homonym of the more common Hebrew verb meaning “to plunder.” An Arabic cognate is used of drawing a sword out of a scabbard (see BDB 1021 s.v.). |
| (0.20) | (Rut 1:21) | 4 tc The LXX reads “humbled me” here, apparently understanding the verb as a Piel (עָנָה, ʿanah) from a homonymic root meaning “afflict.” However, עָנָה (“afflict”) never introduces its object with בְּ (bet); when the preposition בְּ is used with this verb, it is always adverbial (“in, with, through”). To defend the LXX reading one would have to eliminate the preposition. |
| (0.20) | (Rut 1:21) | 4 tn Heb “has testified against me” (KJV, ASV both similar); NAB “has pronounced against me.” The idiom עָנַה בִי (ʿanah vi, “testify against”) is well attested elsewhere in legal settings (see BDB 773 s.v. עָנָה Qal.3.a; HALOT 852 s.v. I ענה qal.2). Naomi uses a legal metaphor and depicts the Lord as testifying against her in court. |
| (0.20) | (Jdg 16:10) | 1 tn See Gen 31:7; Exod 8:29 [8:25 HT]; Job 13:9; Isa 44:20; Jer 9:4 for other uses of this Hebrew word (II תָּלַל, talal), which also occurs in v. 13. |
| (0.20) | (Jdg 15:1) | 5 tn Heb “I will go to my wife in the bedroom.” The Hebrew idiom בּוֹא אֶל (boʾ ʾel, “to go to”) often has sexual connotations. The cohortative form used by Samson can be translated as indicating resolve (“I want to go”) or request (“let me go”). |
| (0.20) | (Jdg 13:18) | 1 tn Heb “Why do you ask for my name, for it is incomprehensible?” The Hebrew adjective e פִּלְאִי (pilʾi, “wonderful, incomprehensible”) refers to what is in a category of its own and is beyond full human understanding. Note the use of this word in Ps 139:6, where God’s knowledge is described as incomprehensible and unattainable. |
| (0.20) | (Jdg 13:17) | 1 tn Heb “Who your name? For [when] your word comes [to pass], we will honor you.” Manoah apparently gets tongue-tied and uses the wrong pronoun (“who” instead of “what”). He starts to say, “Who are you?” But then he switches to “your name” as if he began the sentence with “what.” See R. G. Boling, Judges (AB), 222. |
| (0.20) | (Jdg 8:4) | 1 tn Heb “And Gideon arrived at the Jordan, crossing over, he and the 300 men who were with him, exhausted and chasing.” The English past perfect (“had crossed”) is used because this verse flashes back chronologically to an event that preceded the hostile encounter described in vv. 1-3. (Note that 7:25 assumes Gideon had already crossed the Jordan.) |
| (0.20) | (Jdg 8:7) | 2 sn I will thresh. The metaphor is agricultural. Threshing was usually done on a hard threshing floor. As farm animals walked over the stalks, pulling behind them a board embedded with sharp stones, the stalks and grain would be separated. See O. Borowski, Agriculture in Iron Age Israel, 63-65. Gideon threatens to use thorns and briers on his sledge. |
| (0.20) | (Jdg 6:18) | 2 tn Heb “and I will bring out my gift.” The precise nuance of the Hebrew word מִנְחָה (minkhah, “gift”) is uncertain in this context. It may refer to a gift offered as a sign of goodwill or submission. In some cases it is used of a gift offered to appease someone whom the offerer has offended. The word can also carry a sacrificial connotation. |
| (0.20) | (Jdg 2:3) | 1 tn Heb “And I also said.” The use of the perfect tense here suggests that the messenger is recalling an earlier statement (see Josh 23:12-13). However, some translate, “And I also say,” understanding the following words as an announcement of judgment upon those gathered at Bokim. |
| (0.20) | (Jos 1:7) | 2 tn Heb “so you can be careful to do.” The use of the infinitive לִשְׁמֹר (lishmor, “to keep”) after the imperatives suggests that strength and bravery will be necessary for obedience. Another option is to take the form לִשְׁמֹר as a vocative lamed (ל) with imperative (see Isa 38:20 for an example of this construction), which could be translated, “Indeed, be careful!” |
| (0.20) | (Deu 34:11) | 1 tn Heb “to,” “with respect to.” In the Hebrew text vv. 10-12 are one long sentence. For stylistic reasons the translation divides this into two, using the verb “he did” at the beginning of v. 11 and “he displayed” at the beginning of v. 12. |
| (0.20) | (Deu 32:51) | 1 tn The use of the plural (“you”) in the Hebrew text suggests that Moses and Aaron are both in view here, since both had rebelled at some time or other, if not at Meribah Kadesh then elsewhere (cf. Num 20:24; 27:14). |
| (0.20) | (Deu 32:11) | 3 tn The form of the suffix on this and the following verb forms (cf. “lifted him up”) indicates that the verbs are preterites, not imperfects. As such they simply state the action factually. The use of the preterite here suggests that the preceding verb (cf. “spread out”) is preterite as well. |
| (0.20) | (Deu 32:10) | 2 tn The reference is to “his people/Jacob” (cf. v. 9), that is, Israel (using a collective singular). The singular pronouns are replaced by plural ones throughout vv. 10-14 by some English versions as an aid to the modern reader (cf. NAB, NCV, TEV, NLT). |
| (0.20) | (Deu 23:5) | 1 tn Heb “the Lord your God changed.” The phrase “the Lord your God” has not been included in the translation here for stylistic reasons to avoid redundancy. Moreover, use of the pronoun “he” could create confusion regarding the referent (the Lord or Balaam). |
| (0.20) | (Deu 16:3) | 1 tn Heb “bread of affliction.” Their affliction was part of the cause of why they ate this kind of bread. It could be understood as “the sort of bread made under oppressive circumstances.” The kind of bread was used to symbolize and remind of their affliction. |
| (0.20) | (Deu 8:6) | 2 tn Heb “by walking in his ways.” The “ways” of the Lord refer here to his moral standards as reflected in his commandments. The verb “walk” is used frequently in the Bible (both OT and NT) for one’s moral and ethical behavior. |
| (0.20) | (Deu 7:14) | 1 sn One of the ironies about the promises to the patriarchs concerning offspring was the characteristic barrenness of the wives of the men to whom these pledges were made (cf. Gen 11:30; 25:21; 29:31). Their affliction is in each case described by the very Hebrew word used here (עֲקָרָה, ʿaqarah), an affliction that will no longer prevail in Canaan. |
