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Discovery Box| (0.25) | (Job 3:3) | 4 tn The word is גֶּבֶר (gever, “a man”). The word usually distinguishes a man as strong, distinct from children and women. Translations which render this as “boy” (to remove the apparent contradiction of an adult being “conceived” in the womb) miss this point. |
| (0.25) | (Job 1:11) | 3 sn The formula used in the expression is the oath formula: “if not to your face he will curse you” meaning “he will surely curse you to your face.” Satan is so sure that the piety is insincere that he can use an oath formula. |
| (0.25) | (Job 1:10) | 2 tn The verb שׂוּךְ (sukh) means “to hedge or fence up, about” something (BDB 962 s.v. I שׂוּךְ). The original idea seems to have been to surround with a wall of thorns for the purpose of protection (E. Dhorme, Job, 7). The verb is an implied comparison between making a hedge and protecting someone. |
| (0.25) | (Job 1:4) | 4 tn The use of קָרָא (qaraʾ, “to call, invite”) followed by the ל (lamed) usually has the force of “to summon.” Here the meaning would not be so commanding, but would refer to an invitation (see also 1 Kgs 1:19, 25, 26). |
| (0.25) | (Est 6:8) | 1 tn Heb “a royal crown on his head.” The reference is to an official decoration or headdress for horses in royal service. See HALOT 506 s.v. כֶּתֶר; DCH 4:477 s.v. כֶּתֶר. Cf. TEV “a royal ornament”; CEV “a fancy headdress.” |
| (0.25) | (Est 3:7) | 4 tn Since v. 7 seems to interrupt the flow of the narrative, many scholars have suggested that it is a late addition to the text. But there is not enough evidence to warrant such a conclusion. Even though its placement is somewhat awkward, the verse supplies to the reader an important piece of chronological information. |
| (0.25) | (Est 3:7) | 2 tn The term פּוּר (pur, “lot”) is an Akkadian loanword; the narrator therefore explains it for his Hebrew readers (“that is, the lot”). It is from the plural form of this word (i.e., Purim) that the festival celebrating the deliverance of the Jews takes its name (cf. 9:24, 26, 28, 31). |
| (0.25) | (Est 1:3) | 4 sn The size of the banquet described here, the number of its invited guests, and the length of its duration, although certainly immense by any standard, are not without precedent in the ancient world. C. A. Moore documents a Persian banquet for 15,000 people and an Assyrian celebration with 69,574 guests (Esther [AB], 6). |
| (0.25) | (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.” |
| (0.25) | (Ezr 6:4) | 2 tc The translation follows the LXX reading חַד (khad, “one”) rather than the MT חֲדַת (khadat, “new”). If the MT reading “new” is understood to mean freshly cut timber that has not yet been seasoned it would seem to be an odd choice for construction material. |
| (0.25) | (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. |
| (0.25) | (2Ch 30:22) | 3 tn Heb “and they ate [during] the appointed time [for] seven days.” מוֹעֵד (moʿed, “appointed time”) is probably an adverbial accusative of time referring to the festival. However, some understand it as metonymically referring to the food eaten during the festival. See BDB 417 s.v. |
| (0.25) | (2Ch 25:18) | 1 sn The thorn bush in the allegory is Judah. Amaziah’s success had deceived him into thinking he was on the same level as the major powers in the area (symbolized by the cedar). In reality he was not capable of withstanding an attack by a real military power such as Israel (symbolized by the wild animal). |
| (0.25) | (2Ch 22:10) | 1 tn Heb “she arose and she destroyed all the royal offspring.” The verb קוּם (qum, “arise”) is here used in an auxiliary sense to indicate that she embarked on a campaign to destroy the royal offspring. See M. Cogan and H. Tadmor, II Kings (AB), 125. |
| (0.25) | (2Ch 19:8) | 2 tc Heb “and to conduct a case [or “for controversy”], and they returned [to] Jerusalem.” Some emend וַיָּשֻׁבוּ (vayyashuvu, “and they returned”) to וַיֵּשְׁבוּ (vayyeshevu, “and they lived [in]”). The present translation assumes an emendation to יֹשְׁבֵי (yoshevey, “residents of”). |
| (0.25) | (2Ch 18:5) | 2 tn Though Jehoshaphat had requested an oracle from “the Lord” (יְהוָה, yehvah, “Yahweh”), the Israelite prophets stop short of actually using this name and substitute the title הָאֱלֹהִים (haʾelohim, “the God”). This ambiguity may explain in part Jehoshaphat’s hesitancy and caution (vv. 7-8). He seems to doubt that the 400 are genuine prophets of the Lord. |
| (0.25) | (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”). |
| (0.25) | (1Ch 29:7) | 2 sn The daric was a unit of weight perhaps equal to between 8 and 9 grams (just under one-third of an ounce), so 10,000 darics of gold would weigh between 80 and 90 kilograms (between 176 and 198 pounds). |
| (0.25) | (1Ch 15:18) | 1 tc The Hebrew text adds בֶּן (ben, “son”) here; the word is omitted in three Hebrew mss and most LXX mss. If the word is original, perhaps the name of Zechariah’s father was accidentally omitted. Some English versions treat the word as an additional name in the list (“Ben”; e.g., KJV, ASV, NASB). |
| (0.25) | (1Ch 10:13) | 1 tn Heb “and Saul died in his unfaithfulness by which he acted unfaithfully against the Lord, concerning the Lord’s message which he did not keep, also to inquire of a medium to seek [an oracle].” The LXX adds “and the prophet Samuel answered him.” The text alludes to the incident recorded in 1 Sam 28. |
