Discovery Box| (0.20) | (2Ch 28:23) | 1 tn Heb “the gods of Damascus, the ones who had defeated him.” The words “he thought” are supplied in the translation for clarification. The perspective is that of Ahaz, not the narrator! Another option is that “the kings” has been accidentally omitted after “gods of.” See v. 23b. |
| (0.20) | (2Ch 20:15) | 1 tn Heb “all Judah.” The words “you people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” by metonymy for the people of Judah. Unlike the previous instance in v. 13 where infants, wives, and children are mentioned separately, this reference appears to include them all. |
| (0.20) | (2Ch 10:16) | 1 tc The MT does not include the word “saw,” but many medieval Hebrew mss as well as several ancient versions have it. See the parallel text of 1 Kings 12:16, which has the verb וַיַּרְא (from רָאָה, raʾah, “to see”). |
| (0.20) | (2Ch 6:28) | 1 tn Actually two Hebrew words appear here, both of which are usually (but not always) taken as referring to locusts. Perhaps different stages of growth or different varieties are in view, but this is uncertain. NEB has “locusts new-sloughed or fully grown”; NASB has “locust or grasshopper”; NIV has “locusts or grasshoppers”; NRSV has “locust, or caterpillar.” |
| (0.20) | (1Ch 29:4) | 1 tn See the note on the word “talents” in 19:6. Using the “light” standard talent of 67.3 lbs. (30.6 kg) as the standard for calculation, David had supplied 101 tons (91,800 kg) of gold and 235.5 tons (214,200 kg) of silver. |
| (0.20) | (1Ch 16:15) | 1 tn The Hebrew text has a masculine plural imperative, addressed to the people. Some LXX mss harmonize the wording here to Ps 105:8, which has זָכַר (zakhar), the perfect third masculine singular form of the verb, “He (the Lord) remembers” (so NIV; NEB reads “He called to mind his covenant”). |
| (0.20) | (1Ch 11:22) | 1 tc Heb “the two of Ariel, Moab.” The precise meaning of אֲרִיאֵל (ʾariʾel) is uncertain; some read “warrior.” The present translation assumes that the word is a proper name and that בְּנֵי (bene, “sons of”) has accidentally dropped from the text by homoioarcton (note the preceding שְׁנֵי, shene). |
| (0.20) | (1Ch 6:27) | 1 tc After the last named individual (“Elkanah” in v. 27) some LXX mss insert the words “Samuel his son” to facilitate a transition to the following verse, which begins “and the sons of Samuel.” Among the English versions that include this added phrase are NAB, NIV, and NLT. |
| (0.20) | (1Ch 1:17) | 1 tc The words “the sons of Aram” do not appear in the Hebrew text. Apparently the phrase וּבְנֵי אֲרָם (uvene ʾaram) has accidentally dropped out of the text by homoioteleuton (note the presence of אֲרָם just before this). The phrase is included in Gen 10:23. |
| (0.20) | (2Ki 25:3) | 1 tn The MT has simply “of the month,” but the parallel passage in Jer 52:6 has “fourth month,” and this is followed by almost all English translations. The word “fourth,” however, is not actually present in the MT of 2 Kgs 25:3. |
| (0.20) | (2Ki 15:18) | 3 tc The MT of v. 18 ends with the words, “all his days.” If this phrase is taken with what precedes, then one should translate, “[who encouraged Israel to sin] throughout his reign.” However, it may be preferable to emend the text to בְּיֹמָיו (beyomayv), “in his days,” and join the phrase to what follows. The translation assumes this change. |
| (0.20) | (2Ki 14:29) | 2 tn The MT has simply “with the kings of Israel,” which appears to stand in apposition to the immediately preceding “with his fathers.” But it is likely that the words “and he was buried in Samaria” have been accidentally omitted from the text. See 13:13 and 14:16. |
| (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) | (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 21:23) | 1 tc A few Hebrew mss and some ancient versions agree with 2 Kgs 9:10, 36, which reads, “the plot [of ground] at Jezreel.” The Hebrew words translated “outer wall” (חֵל, khel, defectively written here!) and “plot [of ground]” (חֵלֶק, kheleq) are spelled similarly. |
| (0.20) | (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. |
| (0.20) | (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.” |
| (0.20) | (1Ki 15:12) | 1 tn The 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 “worthless things” (אֱלִילִים, ʾelilim), “vanities” or “empty winds” (הֲבָלִים, havalim). |
| (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 12:30) | 2 tc The MT reads “and the people went before the one to Dan.” It is likely that some words have been accidentally omitted and that the text originally said, “and the people went before the one at Bethel and before the one at Dan.” |
