Discovery Box| (0.03) | (Job 6:28) | 2 tn The line has “and now, be pleased, turn to me [i.e., face me].” The LXX reverses the idea, “And now, having looked upon your countenances, I will not lie.” The expression “turn to me” means essentially to turn the eyes toward someone to look at him. |
| (0.03) | (Job 4:12) | 1 tn The LXX of this verse offers special problems. It reads, “But if there had been any truth in your words, none of these evils would have fallen upon you; shall not my ear receive excellent [information] from him?” The major error involves a dittography from the word for “secret,” yielding “truth.” |
| (0.03) | (Job 3:24) | 1 tn For the prepositional לִפְנֵי (lifne), the temporal meaning “before” (“my sighing comes before I eat”) makes very little sense here (as the versions have it). The meaning “in place of, for” fits better (see 1 Sam 1:16, “count not your handmaid for a daughter of Belial”). |
| (0.03) | (Est 3:11) | 1 tn Heb “the silver is given to you”; NRSV “the money is given to you”; CEV “You can keep their money.” C. A. Moore (Esther [AB], 40) understands these words somewhat differently, taking them to imply acceptance of the money on Xerxes’ part. He translates, “Well, it’s your money.” |
| (0.03) | (1Ch 17:24) | 3 tn Heb “and your name might be great permanently.” Following the imperative in v. 23b, the prefixed verbal form with vav conjunctive indicates purpose/result (parallel to the previous purpose/result clause): “[so]…you might gain lasting fame.” |
| (0.03) | (1Ki 20:11) | 1 sn The point of the saying is that someone who is still preparing for a battle should not boast as if he has already won the battle. A modern parallel would be, “Don’t count your chickens before they’re hatched.” |
| (0.03) | (1Ki 9:4) | 1 tn Heb “As for you, if you walk before me, as David your father walked, in integrity of heart and in uprightness, by doing all which I commanded you, [and] you keep my rules and my regulations.” Verse 4 is actually a lengthy protasis (“if” section) of a conditional sentence, the apodosis (“then” section) of which appears in v. 5. |
| (0.03) | (1Ki 8:32) | 1 tn Heb “and you, hear [from] heaven and act and judge your servants by declaring the guilty to be guilty, to give his way on his head, and to declare the innocent to be innocent, to give to him according to his innocence.” |
| (0.03) | (1Ki 3:11) | 1 tn Heb “because you asked for this thing, and did not ask for yourself many days and did not ask for yourself riches and did not ask for the life of your enemies, but you asked for yourself understanding to hear judgment.” |
| (0.03) | (1Ki 1:2) | 4 tn Heb “and she will lie down in your bosom.” The expression might imply sexual intimacy (see 2 Sam 12:3 [where the lamb symbolizes Bathsheba] and Mic 7:5), though v. 4b indicates that David did not actually have sex with the young woman. |
| (0.03) | (2Sa 22:9) | 2 tn Or “in his anger.” The noun אַף (ʾaf) can carry the abstract meaning “anger,” but the parallelism (note “from his mouth”) suggests the more concrete meaning “nose” here (most English versions, “nostrils”). See also v. 16, “the powerful breath of your nose.” |
| (0.03) | (2Sa 13:20) | 1 tn Heb “Don’t set your heart to this thing!” Elsewhere this phrase means to disregard or not pay attention to something (e.g. Exod 7:23). It is a callous thing to say to Tamar, but to the degree that what he said becomes known, it misleads people from understanding that he is personally plotting revenge (13:22, 28). |
| (0.03) | (1Sa 29:10) | 1 tc The LXX and a couple of Old Latin mss include here the following words: “and you shall go to the place that I have appointed you. Don’t place an evil thing in your heart, for you are good before me.” |
| (0.03) | (1Sa 2:33) | 2 tn Heb “to cause your eyes to fail.” Elsewhere this verb, when used of eyes, refers to bloodshot eyes resulting from weeping, prolonged staring, or illness (see Lev 26:16; Pss 69:3; 119:82; Lam 2:11; 4:17). |
| (0.03) | (1Sa 1:8) | 1 tn Heb “why is your heart displeased?” Here the heart (לֵבָב; levav) represents the emotions. The verb (רָעַע; raʿaʿ) can refer broadly to something bad or harmful and in this context may mean to be displeased, sad, or resentful. Presumably Hannah’s behavior was in opposition to the behavior expected at the worship festival. |
| (0.03) | (Rut 3:17) | 2 sn ‘Do not go to your mother-in-law empty-handed.’ In addition to being a further gesture of kindness on Boaz’s part, the gift of barley served as a token of his intention to fulfill his responsibility as family guardian. See R. L. Hubbard, Jr., Ruth (NICOT), 225-26, and F. W. Bush, Ruth, Esther (WBC), 187. |
| (0.03) | (Rut 3:13) | 1 tn Heb “if he redeems you”; NIV “if he wants to do his duty as your guardian-redeemer”; NRSV “if he will act as next-of-kin for you.” The verb גֹּאֵל (goʾel) here refers generally to fulfilling his responsibilities as a guardian of the family interests. In this case it specifically entails marrying Ruth. |
| (0.03) | (Rut 1:8) | 3 tn Heb “do with you”; NRSV “deal kindly with you”; NLT “reward you for your kindness.” The pronominal suffix “you” appears to be a masculine form, but this is likely a preservation of an archaic dual form (see E. F. Campbell, Ruth [AB], 65; F. W. Bush, Ruth, Esther [WBC], 75-76). |
| (0.03) | (Jdg 19:19) | 2 tc Some Hebrew mss and ancient witnesses read the singular, “your servant,” which would refer to the Levite. If one retains the plural, then both the Levite and his wife are in view. In either case the pronominal suffix emphasizes their dependence on the old man for shelter. |
| (0.03) | (Jdg 11:9) | 3 tn Some translate the final statement as a question, “will I really be your leader?” An affirmative sentence is preferable. Jephthah is repeating the terms of the agreement in an official manner. In v. 10 the leaders legally agree to these terms. |
