Discovery Box| (0.02) | (2Ch 9:1) | 6 tn Heb “with very great strength.” The Hebrew word חַיִל (khayil, “strength”) may refer here to the size of her retinue or to the great wealth she brought with her. |
| (0.02) | (2Ch 4:11) | 1 tn Heb “Huram,” but here this refers to Huram Abi (2 Chr 2:13). The complete name has been used in the translation to avoid possible confusion with King Huram of Tyre. |
| (0.02) | (2Ch 3:1) | 3 tn In 2 Sam 24:16 this individual is called אֲרַוְנָא (ʾaravna; traditionally “Araunah”). The form of the name found here also occurs in 1 Chr 21:15; 18-28. |
| (0.02) | (2Ch 1:10) | 2 tn Heb “so I may go out before this nation and come in.” The expression “go out…and come in” here means “to lead” (see HALOT 425 s.v. יצא qal.4). |
| (0.02) | (1Ch 21:15) | 9 tn In the parallel text in 2 Sam 24:16 this individual is called אֲרַוְנָא (ʾaravnaʾ, “Aravna”), traditionally “Araunah.” The form of the name found here also occurs in vv. 18-28. |
| (0.02) | (1Ch 17:5) | 2 sn I have lived in a tent that has been in various places. The point here is that the Lord moved with the tabernacle as it moved from place to place; he did not confine himself to a particular location. |
| (0.02) | (1Ch 16:26) | 1 tn The Hebrew word אֱלִילִים (ʾelilim, “worthless”) sounds like אֱלֹהִים (ʾelohim, “gods”). The sound play draws attention to the statement. Many modern English translations render this term as “idols” here. |
| (0.02) | (1Ch 9:19) | 2 tn Heb “and their fathers to the camp of the Lord, guardians of the entrance.” Here “fathers” is used in a more general sense of “forefathers” or “ancestors” and is not limited specifically to their fathers only. |
| (0.02) | (1Ch 8:38) | 3 tc The Lucianic recension of the LXX inserts another name here, καὶ Ἀζαριας (kai Azarias, “and Azariah”), presumably to make up the six sons mentioned at the beginning of the verse (see the previous note on “firstborn”). Cf. NAB. |
| (0.02) | (1Ch 8:29) | 1 tc Some LXX mss supply the name “Jeiel,” which is not in the MT (cf. 1 Chr 9:35). The addition of the name here is followed by many English versions (e.g., ASV, NAB, NASB, NIV, NRSV, NLT). |
| (0.02) | (1Ch 6:66) | 1 tn Heb “and from [it is probably preferable to read “to” here] the clans of the sons of Kohath and there were the cities of their territory from the tribe of Ephraim.” |
| (0.02) | (1Ch 4:13) | 1 tc “Meonothai” is read here by some mss of the LXX, along with the Vulgate. The name apparently was dropped from the Hebrew text by haplography. Note that the name appears at the beginning of the next verse as well. |
| (0.02) | (1Ch 3:5) | 1 tn “Shimea” (שִׁמְעָא, shimʿaʾ) is a variant spelling of “Shammua” (שַׁמּוּעַ, shammuaʿ; see 2 Sam 5:14). Some English versions use the spelling “Shammua” here (e.g., NIV, NCV). |
| (0.02) | (1Ch 1:41) | 2 tn The parallel geneaology in Gen 36:26 has the variant spelling “Hemdan.” Some English versions follow the variant spelling here (e.g., NAB, NIV, NCV, CEV, NLT). |
| (0.02) | (2Ki 23:29) | 2 tn Heb “went up to.” The idiom עַל…עָלָה (ʿalah…ʿal) can sometimes mean “go up against,” but here it refers to Necho’s attempt to aid the Assyrians in their struggle with the Babylonians. |
| (0.02) | (2Ki 23:6) | 2 tn The phrase “sons of the people” refers here to the common people (see BDB 766 s.v. עַם), as opposed to the upper classes who would have private tombs. |
| (0.02) | (2Ki 19:27) | 1 tc Heb “your going out and your coming in.” The MT also has here, “and how you have raged against me.” However, this line is probably dittographic (note the beginning of the next line). |
| (0.02) | (2Ki 16:6) | 1 tc Some prefer to read “the king of Edom” and “for Edom” here. The names Syria (Heb “Aram,” אֲרָם, ʾaram) and Edom (אֱדֹם, ʾedom) are easily confused in the Hebrew consonantal script. |
| (0.02) | (2Ki 12:4) | 3 tn Heb “the silver of persons, his valuation.” The precise meaning of the phrase is uncertain, but parallels in Lev 27 suggest that personal vows are referred to here. See M. Cogan and H. Tadmor, II Kings (AB), 137. |
| (0.02) | (2Ki 10:3) | 1 tn Hebrew יָשָׁר (yashar) does not have its normal moral/ethical nuance here (“upright”), but a more neutral sense of “proper, right, suitable.” For the gloss “capable,” see HALOT 450 s.v. יָשָׁר. |
