Discovery Box| (0.25) | (1Ch 24:26) | 1 tn Heb “the sons of Jaaziah, Beno.” Apparently בְנוֹ (veno), which could be translated “his son,” is a proper name here. The text, however, may be defective at this point; a list of Jaaziah’s sons may have been accidentally omitted. See v. 27. |
| (0.25) | (1Ch 22:18) | 2 tn In the Hebrew text the statement is phrased as a rhetorical question, “Is not the Lord your God with you?” The question anticipates the response, “Of course he is!” Thus in the translation the positive statement “The Lord your God is with you!” has been used. |
| (0.25) | (1Ch 18:6) | 1 tc Heb “and David placed in Aram of Damascus.” The object נְצִיבִים (netsivim, “garrisons”) appears to have been accidentally omitted from the text. See v. 13, as well as the parallel passage in 2 Sam 8:6, which includes it. |
| (0.25) | (1Ch 17:24) | 5 tc Heb “the Lord of Heaven’s Armies [traditionally, the Lord of hosts], the God of Israel, Israel’s God.” The phrases אֱלֹהֵי יִשְׂרָאֵל (ʾelohey yisraʾel, “God of Israel”) and אֱלֹהִים לְיִשְׂרָאֵל (ʾelohim leyisraʾel, “Israel’s God”) are probably alternative readings that have been conflated in the text. |
| (0.25) | (2Ki 21:14) | 1 tn Heb “the remnant of my inheritance.” In this context the Lord’s remnant is the tribe of Judah, which had been preserved when the Assyrians conquered and deported the northern tribes. See 17:18 and M. Cogan and H. Tadmor, II Kings (AB), 269. |
| (0.25) | (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. |
| (0.25) | (2Ki 12:10) | 2 tn Heb “went up and tied [it] and counted the silver that was found in the house of the Lord.” The order of the clauses has been rearranged in the translation to make better sense in English, since it seems more logical to count the money before bagging it (cf. NIV, NCV, NRSV, NLT). |
| (0.25) | (2Ki 9:27) | 2 tn After Jehu’s order (“kill him too”), the MT has simply, “to the chariot in the ascent of Gur which is near Ibleam.” The main verb in the clause, “they shot him” (וַיַּכֻּהוּ, vayyakkuhu), has been accidentally omitted by virtual haplography/homoioteleuton. Note that the immediately preceding form הַכֻּהוּ (hakkuhu), “shoot him,” ends with the same suffix. |
| (0.25) | (2Ki 5:26) | 2 tn Heb “Did not my heart go as a man turned from his chariot to meet you?” The rhetorical question emphasizes that he was indeed present in “heart” (or “spirit”) and was very much aware of what Gehazi had done. In the MT the interrogative particle has been accidentally omitted before the negative particle. |
| (0.25) | (2Ki 5:7) | 1 tn Heb “Am I God, killing and restoring life, that this one sends to me to cure a man from his skin disease?” In the Hebrew text this is one lengthy rhetorical question, which has been divided up in the translation for stylistic reasons. |
| (0.25) | (1Ki 13:12) | 1 tc The MT reads וַיִּרְאוּ (vayyirʾu, “they saw”) the Qal preterite of רָאָה (raʾah, “to see”). Some translations render this as pluperfect “they had seen” (KJV, NASB), but then the verb should have been preceded by a different construction. Other translations (NIV, ESV, NRSV) follow some ancient versions and emend the verbal form to a Hiphil with pronominal suffix וַיַּרְאֻהוּ (vayyarʾuhu, “and they showed him”). |
| (0.25) | (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.” |
| (0.25) | (1Ki 12:8) | 1 tn Heb “He rejected the advice of the elders which they advised and he consulted the young men with whom he had grown up, who stood before him.” The referent (Rehoboam) of the initial pronoun (“he”) has been specified in the translation for clarity. |
| (0.25) | (1Ki 11:36) | 2 tn Heb “so there might be a lamp for David my servant all the days before me in Jerusalem.” The metaphorical “lamp” symbolizes the Davidic dynasty. Because this imagery is unfamiliar to the modern reader, the translation “so my servant David’s dynasty may continue to serve me” has been used. |
| (0.25) | (2Sa 17:21) | 3 tn Heb “for thus Ahithophel has devised against you.” The expression “thus” is narrative shorthand, referring to the plan outlined by Ahithophel (see vv. 1-3). The men would surely have outlined the plan in as much detail as they had been given by the messenger. |
| (0.25) | (2Sa 7:11) | 4 tn Heb “house,” but used here in a metaphorical sense, referring to a royal dynasty. Here the Lord’s use of the word plays off the literal sense that David had in mind as he contemplated building a temple for the Lord. To reflect this in the English translation the adjective “dynastic” has been supplied. |
| (0.25) | (2Sa 3:7) | 3 sn This accusation against Abner is a very serious one, since an act of sexual infringement on the king’s harem would probably have been understood as a blatant declaration of aspirations to kingship. As such it was not merely a matter of ethical impropriety but an act of grave political significance as well. |
| (0.25) | (2Sa 1:18) | 2 sn The Scroll of the Upright One (or The Book of Yashar) is a noncanonical writing which has not been preserved. Mentioned here and in Josh 10:12-13, it apparently was “a collection of ancient national poetry” (so BDB 449 s.v. יָשָׁר). |
| (0.25) | (2Sa 1:1) | 3 sn Ziklag was a city in the Negev which had been given to David by Achish king of Gath. For more than a year David used it as a base from which he conducted military expeditions (see 1 Sam 27:5-12). According to 1 Sam 30:1-19, Ziklag was destroyed by the Amalekites while Saul fought the Philistines. |
| (0.25) | (1Sa 27:10) | 1 tc The translation follows the LXX (ἐπι τίνα, epi tina) and Vulgate (in quem) which assume אֶל מִי (ʾel mi, “to whom”) rather than the MT אַל (ʾal, “not”). The MT makes no sense here. Another possibility is that the text originally had אַן (ʾan, “where”), which has been distorted in the MT to אַל. Cf. the Syriac Peshitta and the Targum, which have “where.” |
