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Discovery Box| (0.17) | (Job 3:12) | 1 tn The verb קִדְּמוּנִי (qiddemuni) is the Piel from קָדַם (qadam), meaning “to come before; to meet; to prevent.” Here it has the idea of going to meet or welcome someone. In spite of various attempts to connect the idea to the father or to adoption rites, it probably simply means the mother’s knees that welcome the child for nursing. See R. de Vaux, Ancient Israel, 42. |
| (0.17) | (Job 3:5) | 3 tn The expression “the blackness of the day” (כִּמְרִירֵי יוֹם, kimrire yom) probably means everything that makes the day black, such as events like eclipses. Job wishes that all ominous darknesses would terrify that day. It comes from the word כָּמַר (kamar, “to be black”), related to Akkadian kamaru (“to overshadow, darken”). The versions seem to have ignored the first letter and connected the word to מָרַר (marar, “be bitter”). |
| (0.17) | (Est 2:22) | 1 sn The text of Esther does not disclose exactly how Mordecai learned about the plot against the king’s life. Ancient Jewish traditions state that Mordecai overheard conspiratorial conversation, or that an informant brought this information to him, or that it came to him as a result of divine prompting. These conjectures are all without adequate support from the biblical text. The author simply does not tell the source of Mordecai’s insight into this momentous event. |
| (0.17) | (Est 1:15) | 2 tc The location of the prepositional phrase “according to law” is somewhat unusual in the Hebrew text, but not so much so as to require emendation. Some scholars suggest deleting the phrase as an instance of dittography from the final part of the immediately preceding word in v. 14. Others suggest taking the phrase with the end of v. 14 rather than with v. 15. Both proposals, however, lack adequate justification. |
| (0.17) | (Est 1:9) | 1 sn Vashti is the name of Xerxes’ queen according to the Book of Esther. But in the Greek histories of this period the queen’s name is given as Amestris (e.g., Herodotus, Histories 9.108-13). The name Vashti does not seem to occur in the nonbiblical records from this period. Apparently the two women are not to be confused, but not enough is known about this period to reconcile completely the biblical and extrabiblical accounts. |
| (0.17) | (Est 1:2) | 1 sn The city of Susa served as one of several capitals of Persia during this time; the other locations were Ecbatana, Babylon, and Persepolis. Partly due to the extreme heat of its summers, Susa was a place where Persian kings stayed mainly in the winter months. Strabo indicates that reptiles attempting to cross roads at midday died from the extreme heat (Geography 15.3.10-11). |
| (0.17) | (Neh 9:38) | 1 sn Beginning with 9:38, the verse numbers through 10:39 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 9:38 ET = 10:1 HT, 10:1 ET = 10:2 HT, 10:2 ET = 10:3 HT, etc., through 10:39 ET = 10:40 HT. Beginning with 11:1 the verse numbers in the ET and HT are again the same. |
| (0.17) | (Ezr 1:1) | 3 tc The MT reads מִפִּי (mippi, “from the mouth of”), but this should probably be emended to בְּפִי (befi, “by the mouth of”), which is the way the parallel passage in 2 Chr 36:22 reads. This is also reflected in the LXX, which is either reflecting an alternate textual tradition of בְּפִי or is attempting to harmonize Ezra 1:1 in light of 2 Chronicles. |
| (0.17) | (2Ch 30:25) | 2 sn The term גֵּר (ger) refers to a foreign resident, but with different social implications in different settings. In Mosaic Law the resident foreigner was essentially a naturalized citizen and convert to worshiping the God of Israel (see Exod 12:19, 48; Deut 29:10-13). Here the term refers to those who had immigrated (or fled as refugees) from the conquered northern kingdom as well as those already residents of the southern kingdom of Judah. |
| (0.17) | (2Ch 20:23) | 4 tn Heb “they helped, each one his fellow, for destruction.” The verb עָזַר (ʿazar), traditionally understood as the well-attested verb meaning “to help,” is an odd fit in this context. It is possible that it is from a homonymic root, perhaps meaning to “attack.” This root is attested in Ugaritic in a nominal form meaning “young man, warrior, hero.” For a discussion of the proposed root, see HALOT 811 s.v. II עזר. |
| (0.17) | (2Ch 14:1) | 1 sn Beginning with 14:1, the verse numbers through 14:15 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 14:1 ET = 13:23 HT, 14:2 ET = 14:1 HT, 14:3 ET = 14:2 HT, etc., through 14:15 ET = 14:14 HT. Beginning with 15:1 the verse numbers in the ET and HT are again the same. |
| (0.17) | (2Ch 3:17) | 3 tn The meaning of the name “Boaz” is uncertain. For various proposals, see BDB 126-27 s.v. בֹּעַז. One attractive option is to revocalize the name as בְּעֹז (beʿoz, “in strength”) and to understand it as completing the verbal form on the first pillar. Taking the words together and reading from right to left, one can translate the sentence, “he establishes [it] in strength.” |
| (0.17) | (2Ch 2:1) | 1 sn Beginning with 2:1, the verse numbers through 2:18 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 2:1 ET = 1:18 HT, 2:2 ET = 2:1 HT, 2:3 ET = 2:2 HT, etc., through 2:18 ET = 2:17 HT. Beginning with 3:1 the verse numbers in the ET and HT are again the same. |
| (0.17) | (1Ch 25:9) | 1 tc Heb “The first lot went to Asaph, to Joseph.” Apparently the recurring formula, “and his sons and his relatives, twelve” has been accidentally omitted from the Hebrew text at this point (see vv. 10-31; the formula is slightly different in v. 9b). If the number “twelve” is not supplied here, the total comes to only 276, not the 288 required by v. 7. |
| (0.17) | (1Ch 12:4) | 1 sn In the Hebrew text (BHS) a verse division occurs at this point, and for the remainder of the chapter the verse numbers of the Hebrew Bible differ by one from the English Bible. Thus 1 Chr 12:4b ET = 12:5 HT, and 12:5-40 ET = 12:6-41 HT. Beginning with 13:1 the verse numbers in the ET and HT are again the same. |
| (0.17) | (1Ch 6:1) | 1 sn Beginning with 6:1, the verse numbers through 6:81 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 6:1 ET = 5:27 HT, 6:2 ET = 5:28 HT, 6:16 ET = 6:1 HT, etc., through 6:81 ET = 6:66 HT. Beginning with 7:1 the verse numbers in the ET and HT are again the same. |
| (0.17) | (1Ch 4:10) | 3 tc The Hebrew text is difficult. As it stands in the MT, it says “and do some harm so that I might not be hurt.” When directly modifying עָשָׂה (ʿasah; “to do”), the preposition מִן (min; “from,”) can indicate the source or type of action, hence “do some harm” (cf. Lev 4:22; 18:30). But this makes little sense in context unless we suppose with no other basis that it refers to harming enemies. There is no other example of the privative use of מִן (min) with the verb עָשָׂה (ʿasah), which would have meant “act so as to prevent” harm. And one expects it would be confusing to use מִן (min) for both the type of action done and the type of action excluded or prevented. On the basis of a parallel to Isa 26:18, BHS suggests inserting יְשׁוּעָתִי (yeshuati; “my salvation”) on the possibility that it was omitted by haplography (as “do” and “my salvation,” עָשִׂיתָ and יְשׁוּעָתִי, share similar consonants). This would mean “perform my salvation from harm.” Instead of מֵרָעָה (meraʿah; “from harm”), the LXX has γνῶσιν (gnosin; “knowledge”) which normally stands for Hebrew דַעַת (daʿat) or דֵעָה (deʿah) “knowledge; wisdom,” implying a simple confusion of dalet (ד) and resh (ר). The Greek text says “do/produce wisdom so that I will not be humiliated,” though the Hebrew behind this would be “act wisely so that I will not be grieved.” Rather than ask God to act wisely, we might suppose that the verb was first singular “may your hand be with me so that I may act wisely in order to not be grieved.” This would involve the loss of a yod at the end of the verb, which matches the verbal forms preceding it. Finally one might suppose that instead of רָעָה (raʿah; “harm”), some form of the root of רֵעָה (reʿah; “friend”) was original, meaning something like, “act from friendship…” but there is no direct parallel for this. |
| (0.17) | (2Ki 25:30) | 1 tc The words “until the day he died” do not appear in the MT, but they are included in the parallel passage in Jer 52:34. Probably they have been accidentally omitted by homoioteleuton. A scribe’s eye jumped from the final vav (ו) on בְּיוֹמוֹ (beyomo), “in his day,” to the final vav (ו) on מוֹתוֹ (moto), “his death,” leaving out the intervening words. |
| (0.17) | (2Ki 25:16) | 1 tc The MT lacks “the twelve bronze bulls under ‘the Sea,’” but these words have probably been accidentally omitted by homoioarcton. The scribe’s eye may have jumped from the וְהָ (veha) on וְהַבָּקָר (vehabbaqar), “and the bulls,” to the וְהָ on וְהַמְּכֹנוֹת (vehammekhonot), “and the movable stands,” causing him to leave out the intervening words. See the parallel passage in Jer 52:20. |
| (0.17) | (2Ki 25:4) | 3 sn The king’s garden is mentioned again in Neh 3:15 in conjunction with the pool of Siloam and the stairs that go down from the City of David. This would have been in the southern part of the city near the Tyropean Valley which agrees with the reference to the “two walls” which were probably the walls on the eastern and western hills. |
