Discovery Box| (0.03) | (1Ki 11:8) | 1 tn Heb “and the same thing he did for all his foreign wives, [who] were burning incense and sacrificing to their gods.” |
| (0.03) | (1Ki 10:24) | 2 tn Heb “and all the earth was seeking the face of Solomon to hear his wisdom which God had placed in his heart.” |
| (0.03) | (1Ki 8:27) | 1 tn Heb “Indeed, can God really live on the earth?” The rhetorical question expects the answer, “Of course not,” the force of which the translation above seeks to reflect. |
| (0.03) | (1Ki 7:48) | 1 sn This bread was viewed as a perpetual offering to God and was regarded as holy. See Lev 24:5-9. |
| (0.03) | (1Ki 1:43) | 2 tn For a similar use of אֲבָל (ʾaval), see Gen 17:19, where God rejects Abraham’s proposal and offers an alternative. |
| (0.03) | (2Sa 22:14) | 2 sn This divine title (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2. |
| (0.03) | (2Sa 22:7) | 2 tn Heb “from his temple.” Verse 10, which pictures God descending from the sky, indicates that the heavenly, not earthly, temple is in view. |
| (0.03) | (2Sa 16:23) | 1 tn Heb “And the advice of Ahithophel which he advised in those days was as when one inquires of the word of God.” |
| (0.03) | (1Sa 14:18) | 2 tc Heb “for the ark of God was in that day, and the sons of Israel.” The translation follows the text of some Greek manuscripts. See the previous note. |
| (0.03) | (1Sa 1:9) | 4 tn The term הֵיכָל (hekhal) often refers to the temple (so ASV, KJV, ESV, NASB, NIV84), however, this story happens well before Solomon built the temple. The Sumerian word “E.GAL” means “big house” and came into Akkadian as “ekallu” referring to a “palace,” “temple” (the god’s palace), or the main room of a private house (CAD E, 52). The term later came into Hebrew as “palace” or “temple.” Considering it’s origin, it is appropriate for the tabernacle which is pictured as God’s dwelling. “Sanctuary” is preferred over “temple” to avoid confusion with Solomon’s temple. |
| (0.03) | (Rut 1:2) | 1 sn The name “Elimelech” literally means “My God [is] king.” The narrator’s explicit identification of his name seems to cast him in a positive light. |
| (0.03) | (Jdg 8:33) | 1 sn Baal Berith was a local manifestation of the Canaanite storm god. The name means, ironically, “Baal of the covenant.” Israel’s covenant allegiance had indeed shifted. |
| (0.03) | (Jdg 1:7) | 3 tn Heb “Just as I did, so God has repaid me.” Note that the phrase “to them” has been supplied in the translation to clarify what is meant. |
| (0.03) | (Jos 22:33) | 1 tn Heb “and the word was good in the eyes of the sons of Israel and the sons of Israel blessed God.” |
| (0.03) | (Jos 9:23) | 1 tn Heb “Now you are cursed and a servant will not be cut off from you, woodcutters and water carriers for the house of my God.” |
| (0.03) | (Deu 33:28) | 1 tn Heb “all alone.” The idea is that such vital resources as water will some day no longer need protection because God will provide security. |
| (0.03) | (Deu 13:6) | 2 tn In the Hebrew text these words are in the form of a brief quotation: “entice you secretly saying, ‘Let us go and serve other gods.’” |
| (0.03) | (Deu 9:10) | 1 sn The very finger of God. This is a double figure of speech (1) in which God is ascribed human features (anthropomorphism) and (2) in which a part stands for the whole (synecdoche). That is, God, as Spirit, has no literal finger nor, if he had, would he write with his finger. Rather, the sense is that God himself—not Moses in any way—was responsible for the composition of the Ten Commandments (cf. Exod 31:18; 32:16; 34:1). |
| (0.03) | (Deu 4:3) | 1 tc The LXX and Syriac read “to Baal Peor,” that is, the god worshiped at that place; see note on the name “Beth Peor” in Deut 3:29. |
| (0.03) | (Num 25:13) | 1 tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions. |
