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Discovery Box| (0.25) | (2Ki 14:26) | 1 tc Heb “for the Lord saw the very bitter affliction of Israel.” This translation assumes an emendation of מֹרֶה (moreh), which is meaningless here, to הַמַּר (hammar), the adjective “bitter” functioning attributively with the article prefixed. This emendation is supported by the LXX, Syriac Peshitta, and Vulgate. Another option would be מַר הוּא (mar huʾ), “it was bitter.” |
| (0.25) | (2Ki 14:9) | 2 sn Judah is the thorn in the allegory. Amaziah’s success has deceived him into thinking he is on the same level as the major powers in the area (symbolized by the cedar). In reality he is not capable of withstanding an attack by a real military power such as Israel (symbolized by the wild animal). |
| (0.25) | (2Ki 13:6) | 3 tc Heb “in it he walked.” The singular verb (הָלַךְ, halakh) is probably due to an error of haplography and should be emended to the plural (הָלְכוּ, halekhu). Note that a vav immediately follows (on the form וְגַם, vegam). |
| (0.25) | (2Ki 11:6) | 3 tn The meaning of מַסָּח (massakh) is not certain. The translation above, rather than understanding it as a genitive modifying “house,” takes it as an adverb describing how the groups will guard the palace. See HALOT 605 s.v. מַסָּח for the proposed meaning “alternating” (i.e., “in turns”). |
| (0.25) | (2Ki 11:1) | 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) | (2Ki 10:30) | 1 sn Jehu ruled over Israel from approximately 841-814 b.c. Four of his descendants (Jehoahaz, Jehoash, Jeroboam II, and Zechariah) ruled from approximately 814-753 b.c. The dynasty came to an end when Shallum assassinated Zechariah in 753 b.c. See 2 Kgs 15:8-12. |
| (0.25) | (2Ki 9:17) | 1 tn Heb “the quantity [of the men] of Jehu, when he approached.” Elsewhere שִׁפְעַה (shifʿah), “quantity,” is used of a quantity of camels (Isa 60:6) or horses (Ezek 26:10) and of an abundance of water (Job 22:11; 38:34). |
| (0.25) | (2Ki 9:11) | 4 tn Heb “He said, ‘You, you know the man and his thoughts.’” Jehu tries to deflect their question by reminding them that the man is an eccentric individual who says strange things. His reply suggests that the man said nothing of importance. The translation seeks to bring out the tone and intent of Jehu’s reply. |
| (0.25) | (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. |
| (0.25) | (1Ki 22:6) | 2 tn Though Jehoshaphat requested an oracle from “the Lord” (יְהוָה, Yahweh), they stop short of actually using this name and substitute the title אֲדֹנָי (ʾadonay, “lord; master”). This ambiguity may explain in part Jehoshaphat’s hesitancy and caution (vv. 7-8). He seems to doubt that the four hundred are genuine prophets of the Lord. |
| (0.25) | (1Ki 16:3) | 1 tn The traditional view understands the verb בָּעַר (baʿar) to mean “burn.” However, an alternate view takes בָּעַר (baʿar) as a homonym meaning “sweep away” (HALOT 146 s.v. II בער). In this case one might translate, “I am ready to sweep away Baasha and his family.” Either metaphor emphasizes the thorough and destructive nature of the coming judgment. |
| (0.25) | (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. |
| (0.25) | (1Ki 13:4) | 2 tn Heb The verb יָבֵשׁ (yavesh) usually describes water sources as dry or plants as dry and withered. Applied to a hand or an arm (Zech 11:17), it probably means to be(come) stiff, feeble, or both. TEV and NLT interpret this as “became paralyzed.” |
| (0.25) | (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.” |
| (0.25) | (1Ki 7:23) | 4 tn Heb “and a measuring line went around it 30 cubits all around.” The measurements are an approximation. The LXX has the number 33. Neither fit a strict calculation of the diameter time pi, but the precise details of measuring (e.g. the width of the lip or other factors) are not known and numbers may be rounded. |
| (0.25) | (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. |
| (0.25) | (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). |
| (0.25) | (1Ki 3:28) | 3 tn Heb “the wisdom of God was in his midst for performing justice.” The phrase “wisdom of God” may be taken as an attributive genitive, “divine wisdom,” or as a genitive of source, “wisdom from God.” Even in English they are basically the same, since wisdom from God is divine in character. |
| (0.25) | (2Sa 24:22) | 2 sn Threshing sledges were heavy boards used in ancient times for loosening grain from husks. On the bottom sides of these boards sharp stones were embedded, and the boards were then dragged across the grain on a threshing floor by an ox or donkey. |
| (0.25) | (2Sa 23:13) | 1 tn The meaning of Hebrew אֶל־קָצִיר (ʾel qatsir) seems here to be “at the time of harvest,” although this is an unusual use of the phrase. As S. R. Driver points out, this preposition does not normally have the temporal sense of “in” or “during” (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 366). |
