Discovery Box| (0.20) | (2Ki 19:26) | 4 tc The Hebrew text has “scorched before the standing grain” (perhaps meaning “before it reaches maturity”), but it is preferable to emend קָמָה (qamah), “standing grain,” to קָדִים (qadim), “east wind” (with the support of 1Q Isaa in Isa 37:27). |
| (0.20) | (2Ki 19:23) | 2 tc The consonantal text (Kethib) has בְּרֶכֶב (berekhev), but this must be dittographic (note the following רִכְבִּי [rikhbi], “my chariots”). The marginal reading (Qere) בְּרֹב (berov), “with many,” is supported by many Hebrew mss and ancient versions, as well as the parallel passage in Isa 37:24. |
| (0.20) | (2Ki 18:20) | 1 tn Heb “you say only a word of lips, counsel and might for battle.” Sennacherib’s message appears to be in broken Hebrew at this point. The phrase “word of lips” refers to mere or empty talk in Prov 14:23. |
| (0.20) | (2Ki 17:27) | 1 tc The second plural subject may refer to the leaders of the Assyrian army. However, some prefer to read “whom I deported,” changing the verb to a first person singular form with a third masculine plural pronominal suffix. This reading has some support from Hebrew, Greek, and Aramaic witnesses. |
| (0.20) | (2Ki 14:13) | 1 tc The MT has the plural form of the verb, but the final vav (ו) is virtually dittographic. The word that immediately follows in the Hebrew text begins with a yod (י). The form should be emended to the singular, which is consistent in number with the verb (“he broke down”) that follows. |
| (0.20) | (2Ki 7:19) | 3 tn In the Hebrew text vv. 18-19a are one lengthy sentence, “When the man of God spoke to the king…, the officer replied to the man of God, ‘Look…so soon?’” The translation divides this sentence up for stylistic reasons. |
| (0.20) | (2Ki 6:21) | 1 tn Heb “Should I strike them down? I will strike them down.” In the Hebrew text the first person imperfect form is repeated; the first form has the interrogative he prefixed to it; the second does not. It is likely that the second form should be omitted as dittographic or that the first should be emended to an infinitive absolute. |
| (0.20) | (2Ki 5:7) | 1 tn Heb “Am I God, killing and restoring life, that this one sends to me to cure a man from his skin disease?” In the Hebrew text this is one lengthy rhetorical question, which has been divided up in the translation for stylistic reasons. |
| (0.20) | (2Ki 3:3) | 2 tc The Hebrew text has the singular, “it.” Some ancient witnesses read the plural, which seems preferable since the antecedent (“sins”) is plural. Another option is to emend the plural “sins” to a singular. One ancient Greek witness has the singular “sin.” |
| (0.20) | (2Ki 1:11) | 2 tc The MT reads, “he answered and said to him.” The verb “he answered” (וַיַּעַן, vayyaʿan) probably should be emended to “he went up” (וַיַּעַל, vayyaʿal). See v. 9. One Hebrew ms, the LXX, and Vulgate support וַיַּעַל (vayyaʿal, “he went up”). |
| (0.20) | (1Ki 22:30) | 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. |
| (0.20) | (1Ki 21:26) | 1 tn The Hebrew word used here, גִלּוּלִים (gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as אֱלִילִים (ʾelilim, “worthless things”) and הֲבָלִים (havalim, “vanities” or “empty winds”). |
| (0.20) | (1Ki 19:3) | 1 tc The MT has “and he saw,” but some medieval Hebrew mss as well as several ancient versions support the reading “he was afraid.” The consonantal text (וַיַּרְא, vayyarʾ) is ambiguous and can be vocalized וַיַּרְא (from רָאָה, raʾah, “to see”) or וַיִּרָא (vayyiraʾ, from יָרֵא, yareʾ, “to fear”). |
| (0.20) | (1Ki 15:15) | 1 tn Heb “and he brought the holy things of his father and his holy things (into) the house of the Lord, silver, gold, and items.” Instead of “his holy things,” a marginal reading (Qere) in the Hebrew text has “the holy things of [the house of the Lord].” |
| (0.20) | (1Ki 14:10) | 1 sn Disaster. There is a wordplay in the Hebrew text. The word translated “disaster” (רָעָה, raʿah) is from the same root as the expression “you have sinned” in v. 9 (וַתָּרַע [vattaraʿ], from רָעַע, [raʿaʿ]). Jeroboam’s sins would receive an appropriate punishment. |
| (0.20) | (1Ki 9:13) | 3 tn Heb “he called them the land of Cabul to this day.” The significance of the name is unclear, though it appears to be disparaging. The name may be derived from a root, attested in Akkadian and Arabic, meaning “bound” or “restricted.” Some propose a wordplay, pointing out that the name “Cabul” sounds like a Hebrew phrase meaning, “like not,” or “as good as nothing.” |
| (0.20) | (1Ki 8:39) | 2 tn Heb “and act and give to each one according to all his ways because you know his heart.” In the Hebrew text vv. 37-39a actually contain one lengthy conditional sentence, which the translation has divided up for stylistic reasons. |
| (0.20) | (1Ki 4:26) | 1 tn The Hebrew text has “40,000,” but this is probably an inflated number (nevertheless it is followed by KJV, ASV, NASB, NRSV, TEV, CEV). Some Greek mss of the OT and the parallel in 2 Chr 9:25 read “4,000” (cf. NAB, NIV, NCV, NLT). |
| (0.20) | (1Ki 1:14) | 1 tn In the Hebrew text the sentence is introduced by the particle הִנֵּה (hinneh, “look”), which here draws attention to Nathan’s concluding word of assurance and support. For this use of the word, see HALOT 252 s.v. הִנֵּה. |
| (0.20) | (2Sa 23:13) | 2 tc The translation follows the Qere and many medieval Hebrew mss in reading שְׁלֹשָׁה (sheloshah, “three”) rather than the Kethib of the MT שְׁלֹשִׁים (sheloshim, “thirty”). “Thirty” is due to dittography of the following word and makes no sense in the context. |
