Discovery Box| (0.24) | (1Ki 20:31) | 2 tn Heb “that the kings of the house of Israel, that kings of kindness [are] they.” Or “merciful” rather than “kind.” The word used here often means “devoted” or “loyal.” Perhaps the idea is that the Israelite kings are willing to make treaties with other kings. |
| (0.24) | (1Ki 18:29) | 2 tc The Old Greek translation and Syriac Peshitta include the following words here: “When it was time to offer the sacrifice, Elijah the Tishbite spoke to the prophets of the abominations: ‘Stand aside for the time being, and I will offer my burnt offering.’ So they stood aside and departed.” |
| (0.24) | (1Ki 12:11) | 2 tn Heb “My father punished you with whips, but I will punish you with scorpions.” “Scorpions” might allude to some type of torture using poisonous insects, but more likely it refers to a type of whip that inflicts an especially biting, painful wound. Cf. CEV “whips with pieces of sharp metal.” |
| (0.24) | (1Ki 5:9) | 1 tn Heb “I will place them [on? as?] rafts in the sea to the place where you designate to me.” This may mean he would send them by raft, or that he would tie them in raft-like bundles, and have ships tow them down to an Israelite port. |
| (0.24) | (1Ki 1:2) | 4 tn Heb “and she will lie down in your bosom.” The expression might imply sexual intimacy (see 2 Sam 12:3 [where the lamb symbolizes Bathsheba] and Mic 7:5), though v. 4b indicates that David did not actually have sex with the young woman. |
| (0.24) | (2Sa 22:50) | 1 sn This probably alludes to the fact that David will praise the Lord in the presence of the defeated nations when they, as his subjects, bring their tribute payments. Ideally God’s chosen king was to testify to the nations of God’s greatness. See J. Eaton, Kingship and the Psalms (SBT), 182-85. |
| (0.24) | (2Sa 3:18) | 1 tc The present translation follows the LXX, the Syriac Peshitta, and Vulgate in reading “I will save,” rather than the MT “he saved” or “to save." The context calls for the first person common singular imperfect of the verb rather than the third person masculine singular perfect or the infinitive construct. |
| (0.24) | (2Sa 1:20) | 1 sn The cities of Gath and Ashkelon are mentioned here by synecdoche of part for the whole. As major Philistine cities they in fact represent all of Philistia. The point is that when the sad news of fallen Israelite leadership reaches the Philistines, it will be for these enemies of Israel the occasion of great joy rather than grief. |
| (0.24) | (1Sa 22:23) | 1 tn Or “the one who.” This may refer specifically to Saul, in which case David acknowledges that Abiathar’s life is endangered because of his allegiance to David. The translation assumes that the statement is more generalized, meaning that any enemy of Abiathar is an enemy of David. In other words, David promises that he will protect Abiathar with his very own life. |
| (0.24) | (1Sa 17:40) | 1 tn This Hebrew word occurs only here and its exact meaning is not entirely clear. It refers to a receptacle of some sort and apparently was a common part of a shepherd’s equipment. Here it serves as a depository for the stones that David will use in his sling. |
| (0.24) | (1Sa 14:42) | 1 tc The LXX includes the following words: “Whomever the Lord will indicate by the lot, let him die! And the people said to Saul, ‘It is not this word.’ But Saul prevailed over the people, and they cast lots between him and between Jonathan his son.” |
| (0.24) | (1Sa 14:43) | 1 tn Heb “Look, I, I will die.” Apparently Jonathan is acquiescing to his anticipated fate of death. However, the words may be taken as sarcastic (“Here I am about to die!”) or as a question, “Must I now die?” (cf. NAB, NIV84, NCV, NLT). |
| (0.24) | (Rut 4:4) | 4 tn Heb “but if he will not redeem, tell me.” Most English versions emend the third person verb form (“he”) to the second person form because Boaz is addressing the closer relative. But it is possible that he briefly addresses the witnesses and refers to the closer relative in the third person. See J. M. Sasson, Ruth, 118. |
| (0.24) | (Rut 3:13) | 1 tn Heb “if he redeems you”; NIV “if he wants to do his duty as your guardian-redeemer”; NRSV “if he will act as next-of-kin for you.” The verb גֹּאֵל (goʾel) here refers generally to fulfilling his responsibilities as a guardian of the family interests. In this case it specifically entails marrying Ruth. |
| (0.24) | (Rut 3:1) | 2 tn Heb “My daughter, should I not seek for you a resting place so that it may go well for you [or which will be good for you]?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see 2:8-9) and has thus been translated in the affirmative (so also NAB, NCV, NRSV, TEV, CEV, NLT). |
| (0.24) | (Rut 1:8) | 2 tc The MT (Kethib) has the imperfect יַעֲשֶׂה (yaʿaseh, “[the Lord] will do”), but the marginal reading (Qere) has the shortened jussive form יַעַשׂ (yaʿas, “may [the Lord] do”), which is more probable in this prayer of blessing. Most English versions adopt the jussive form (KJV, ASV, NAB, NASB, NIV, NRSV, JPS, TEV, CEV, NLT). |
| (0.24) | (Rut 1:2) | 2 sn The name Naomi (נָעֳמִי, noʿomi) is from the adjective נֹעַם (noʿam, “pleasant, lovely”) and literally means “my pleasant one” or “my lovely one.” Her name will become the subject of a wordplay in 1:20-21 when she laments that she is no longer “pleasant” but “bitter” because of the loss of her husband and two sons. |
| (0.24) | (Jdg 21:17) | 2 tn Heb “An inheritance for the remnant belonging to Benjamin, and a tribe from Israel will not be wiped away.” The first statement lacks a verb. Some prefer to emend the text to read, “How can an inheritance remain for the remnant of Benjamin?” |
| (0.24) | (Jdg 19:30) | 3 tc Codex Alexandrinus (A) of the (original) LXX has the following additional words: “And he instructed the men whom he sent out, ‘Thus you will say to every male Israelite: “There has never been anything like this from the day the Israelites left Egypt till the present day.”’” |
| (0.24) | (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”). |
