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Discovery Box| (0.17) | (1Sa 20:42) | 1 sn Beginning with 20:42b, the verse numbers through 21:15 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 20:42b ET = 21:1 HT, 21:1 ET = 21:2 HT, 21:2 ET = 21:3 HT, etc., through 21:15 ET = 21:16 HT. With 22:1 the verse numbers in the ET and HT are again the same. |
| (0.17) | (1Sa 20:16) | 2 tn The word order is different in the Hebrew text, which reads “and Jonathan cut with the house of David, and the Lord will seek from the hand of the enemies of David.” The translation assumes that the main clauses of the verse have been accidentally transposed in the course of transmission. The first part of the verse (as it stands in MT) belongs with v. 17, while the second part of the verse actually continues v. 15. |
| (0.17) | (1Sa 13:14) | 1 tn This verb form, as well as the one that follows (“appointed”), indicates completed action from the standpoint of the speaker. This does not necessarily mean that the Lord had already conducted his search and made his choice, however. The forms may be used for rhetorical effect to emphasize the certainty of the action. The divine search for a new king is as good as done, emphasizing that the days of Saul’s dynasty are numbered. |
| (0.17) | (1Sa 3:21) | 1 tc The LXX has a lengthy addition here: “And Samuel was acknowledged to be a prophet of the Lord in all Israel, from one end to the other. Eli was very old and, as for his sons, their way kept getting worse and worse before the Lord.” The Hebraic nature of the Greek syntax used here suggests that the LXX translator was accurately rendering a Hebrew variant and not simply expanding the text on his own initiative. |
| (0.17) | (Rut 3:2) | 2 sn Winnowing the threshed grain involved separating the kernels of grain from the straw and chaff. The grain would be thrown into the air, allowing the wind to separate the kernels (see O. Borowski, Agriculture in Iron Age Israel, 65-66). The threshing floor itself was usually located outside town in a place where the prevailing west wind could be used to advantage (Borowski, 62-63). |
| (0.17) | (Rut 2:11) | 2 tn Heb “it has been fully reported to me.” The infinitive absolute here emphasizes the following finite verb from the same root. Here it emphasizes either the clarity of the report or its completeness. See R. L. Hubbard, Jr., Ruth (NICOT), 153, n. 6. Most English versions tend toward the nuance of completeness (e.g., KJV “fully been shewed”; NAB “a complete account”; NASB, NRSV “All that you have done”). |
| (0.17) | (Rut 1:15) | 2 tn Or “gods” (so KJV, NASB, NIV, NRSV, CEV, NLT), if the plural form is taken as a numerical plural. However, it is likely that Naomi, speaking from Orpah’s Moabite perspective, uses the plural of majesty of the Moabite god Chemosh. For examples of the plural of majesty being used of a pagan god, see BDB 43 s.v. אֱלֹהִים 1.d. Note especially 1 Kgs 11:33, where the plural form is used of Chemosh. |
| (0.17) | (Rut 1:17) | 2 tn Heb “certainly death will separate me and you.” Ruth’s vow has been interpreted two ways: (1) Not even death will separate her from Naomi—because they will be buried next to one another (e.g., NRSV, NCV; see E. F. Campbell, Ruth [AB], 74-75). However, for the statement to mean, “Not even death will separate me and you,” it would probably need to be introduced by אִם (ʾim, “if”) or negated by לֹא (loʾ, “not”; see F. W. Bush, Ruth, Esther [WBC], 83). (2) Nothing except death will separate her from Naomi (e.g., KJV, ASV, RSV, NASB, NIV, TEV, NJPS, REB, NLT, GW; see Bush, 83). The particle כִּי introduces the content of the vow, which—if violated—would bring about the curse uttered in the preceding oath (BDB 472 s.v. כִּי 1.c; e.g., Gen 42:16; Num 14:22; 1 Sam 20:3; 26:16; 29:6; 2 Sam 3:35; 1 Kgs 2:23; Isa 49:18). Some suggest that כּי is functioning as an asseverative (“indeed, certainly”) to express what the speaker is determined will happen (Bush, 83; see 1 Sam 14:44; 2 Sam 3:9; 1 Kgs 2:23; 19:2). Here כִּי probably functions in a conditional sense: “if” or “if…except, unless” (BDB 473 s.v. כִּי 2.b). So her vow may essentially mean “if anything except death should separate me from you!” The most likely view is (2): Ruth is swearing that death alone will separate her from Naomi. |
| (0.17) | (Rut 1:1) | 3 sn The name Bethlehem (בֵּית לֶחֶם, bet lekhem) is from “house, place” (בֵּית) and “bread, food” (לֶחֶם), so the name literally means “House of Bread” or “Place of Food.” Perhaps there is irony here: One would not expect a severe famine in such a location. This would not necessarily indicate that Bethlehem was under divine discipline, but merely that the famine was very severe, explaining the reason for the family’s departure. |
| (0.17) | (Jdg 15:6) | 5 tn The Hebrew text expands the statement with the additional phrase “burned with fire.” The words “with fire” are redundant in English and have been omitted from the translation for stylistic reasons. Some textual witnesses read “burned…her father’s house,” perhaps under the influence of 14:15. On the other hand, the shorter text may have lost this phrase due to haplography. |
| (0.17) | (Jdg 9:26) | 1 sn The name Gaal derives from, or at least sounds like, a Hebrew verb meaning “to abhor, loathe.” His father’s name, Ebed, means “servant.” Perhaps then this could be translated, “loathsome one, son of a servant.” This individual’s very name (which may be the narrator’s nickname for him, not his actual name) seems to hint at his immoral character and lowly social status. |
| (0.17) | (Jdg 8:16) | 2 tc The translation follows the reading of several ancient versions (LXX, the Syriac Peshitta, and Vulgate) in assuming the form וַיָּדָשׁ (vayyadash) from the verb דּוּשׁ (dush, “thresh”) as in v. 7. The MT reads instead the form וַיֹּדַע (vayyodaʿ, “make known”), a Hiphil form of יָדַע (yadaʿ). In this case one could translate, “he used them [i.e., the thorns and briers] to teach the men of Sukkoth a lesson.” |
| (0.17) | (Jdg 8:11) | 2 tc Heb “and attacked the army, while the army was secure.” The Hebrew term בֶטַח (vetakh, “secure”) may means the army was undefended (see R. G. Boling, Judges [AB], 156), not suspecting an attack at that time and place. A few mss supported by the LXX read the participle form from the same root, בֹטֵחַ (voteakh) “trustingly,” the implication being that they were not attentive to defense. |
| (0.17) | (Jdg 5:5) | 1 tn Or “quaked.” The translation assumes the form נָזֹלּוּ (nazollu) from the root זָלַל (zalal, “to quake”; see HALOT 272 s.v. II זלל). The LXX, the Syriac Peshitta, and the Targum also understood the word this way. (See Isa 63:19 and 64:2 for other occurrences of this form.) Some understand here the verb נָזַל (nazal, “to flow [with torrents of rain water]”). |
| (0.17) | (Jos 9:4) | 1 tc Heb “and they went and [?].” The root and meaning of the verb form יִצְטַיָּרוּ (yitstayyaru) are uncertain. The Hebrew text form most likely should be יִצְטַיָּדוּ (yitstayyadu), read by some Hebrew mss and ancient versions, from the root צוּד (tsud, “take provisions,” BDB 845 s.v. II צוד) which also occurs in v. 11. Note NRSV “they went and prepared provisions”; cf. NEB “They went and disguised themselves”; NIV “they went as a delegation.” |
| (0.17) | (Jos 2:15) | 2 tc The phrase “by a rope” is omitted in the LXX. It may be a later clarifying addition. If original, the omission in the LXX is likely due to an error of homoioarcton. A scribe’s or translator’s eye could have jumped from the initial ב (bet) in the phrase בַּחֶבֶל (bakhevel, “with a rope”) to the initial ב on the immediately following בְּעַד (beʿad, “through”) and accidentally omitted the intervening letters. |
| (0.17) | (Jos 2:7) | 1 tn Another way to translate vv. 6-7 would be, “While she took them up to the roof and hid them…, the king’s men tried to find them….” Both of the main clauses have the subject prior to the predicate, perhaps indicating simultaneous action. (On the grammatical point, see R. J. Williams, Hebrew Syntax, 42, §235.) In this case Rahab moves the Israelite spies from the hiding place referred to in v. 4 to a safer and less accessible hiding place. |
| (0.17) | (Deu 29:1) | 1 sn Beginning with 29:1, the verse numbers through 29:29 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 29:1 ET = 28:69 HT, 29:2 ET = 29:1 HT, 29:3 ET = 29:2 HT, etc., through 29:29 ET = 29:28 HT. With 30:1 the verse numbers in the ET and HT are again the same. |
| (0.17) | (Deu 22:30) | 1 sn Beginning with 22:30, the verse numbers through 23:25 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 22:30 ET = 23:1 HT, 23:1 ET = 23:2 HT, 23:2 ET = 23:3 HT, etc., through 23:25 ET = 23:26 HT. With 24:1 the verse numbers in the ET and HT are again the same. |
| (0.17) | (Deu 17:18) | 1 tn Or “instruction.” The LXX reads here τὸ δευτερονόμιον τοῦτο (to deuteronomion touto, “this second law”). From this Greek phrase the present name of the book, “Deuteronomy” or “second law” (i.e., the second giving of the law), is derived. However, the MT’s expression מִשְׁנֶה הַתּוֹרָה הַזֹּאת (mishneh hattorah hazzoʾt) is better rendered “copy of this law.” Here the term תּוֹרָה (torah) probably refers only to the book of Deuteronomy and not to the whole Pentateuch. |
