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Discovery Box| (0.15) | (Job 4:20) | 4 tn This rendering is based on the interpretation that מִבְּלִי מֵשִׂים (mibbeli mesim) uses the Hiphil participle of שִׂים (sim, “set”) with an understood object “heart” to gain the idiom of “taking to heart, considering, regarding it”—hence, “without anyone regarding it.” Some commentators have attempted to resolve the difficulty by emending the text, a procedure that has no more support than positing the ellipses. One suggested emendation does have the LXX in its favor, namely, a reading of מֹשִׁיעַ (moshiaʿ, “one who saves”) in place of מֵשִׂים (mesim, “one who sets”). This would lead to “without one who saves they perish forever” (E. Dhorme, Job, 55). |
| (0.15) | (Job 4:20) | 1 tn The form יֻכַּתּוּ (yukkattu) is the Hophal imperfect of the root כָּתַת (katat, “to be pounded, pulverized, reduced to ashes” [Jer 46:5; Mic 1:7]). It follows the Aramaic formation (see GKC 182 §67.y). This line appears to form a parallelism with “they are crushed like a moth,” the third unit of the last verse, but it has its own parallel idea in this verse. See D. J. A. Clines, “Verb Modality and the Interpretation of Job 4:20, 21, ” VT 30 (1980): 354-57. |
| (0.15) | (Job 4:17) | 2 tn The word for man here is first אֱנוֹשׁ (ʾenosh), stressing man in all his frailty, his mortality. This is paralleled with גֶּבֶר (gever), a word that would stress more of the strength or might of man. The verse is not making a great contrast between the two, but it is rhetorical question merely stating that no human being of any kind is righteous or pure before God the Creator. See H. Kosmala, “The Term geber in the OT and in the Scrolls,” VTSup 17 (1969): 159-69; and E. Jacob, Theology of the Old Testament, 156-57. |
| (0.15) | (Job 3:20) | 5 tn The second colon now refers to people in general because of the plural construct מָרֵי נָפֶשׁ (mare nafesh, “those bitter of soul/life”). One may recall the use of מָרָה (marah, “bitter”) by Naomi to describe her pained experience as a poor widow in Ruth 1:20, or the use of the word to describe the bitter oppression inflicted on Israel by the Egyptians (Exod 1:14). Those who are “bitter of soul” are those whose life is overwhelmed with painful experiences and suffering. |
| (0.15) | (Job 3:20) | 1 sn Since he has survived birth, Job wonders why he could not have died a premature death. He wonders why God gives light and life to those who are in misery. His own condition throws gloom over life, and so he poses the question first generally, for many would prefer death to misery (20-22); then he comes to the individual, himself, who would prefer death (23). He closes his initial complaint with some depictions of his suffering that afflicts him and gives him no rest (24-26). |
| (0.15) | (Job 3:3) | 3 tn The MT simply has “and the night—it said….” By simple juxtaposition with the parallel construction (“on which I was born”) the verb “it said” must be a relative clause explaining “the night.” Rather than supply “in which” and make the verb passive (which is possible since no specific subject is provided, but leaves open the question of who said it), it is preferable to take the verse as a personification. First Job cursed the day; now he cursed the night that spoke about what it witnessed. See A. Ehrman, “A Note on the Verb ʾamar,” JQR 55 (1964/65): 166-67. |
| (0.15) | (Job 2:9) | 3 tn The verb is literally בָּרַךְ, (barakh, “bless”). As in the earlier uses, the meaning probably has more to do with renouncing God than of speaking a curse. The actual word may be taken as a theological euphemism for the verb קִלֵּל (qillel, “curse”). If Job’s wife had meant that he was trying to justify himself rather than God, “bless God” might be translated “speak well of God,” the resolution accepted by God in 42:7-8 following Job’s double confession of having spoken wrongly of God (40:3-5; 42:1-6). |
| (0.15) | (Est 1:22) | 3 tc The final prepositional phrase is not included in the LXX, and this shorter reading is followed by a number of English versions (e.g., NAB, NRSV, NLT). Some scholars suggest the phrase may be the result of dittography from the earlier phrase “to each people according to its language,” but this is not a necessary conclusion. The edict was apparently intended to reassert male prerogative with regard to two things (and not just one): sovereign and unquestioned leadership within the family unit, and the right of deciding which language was to be used in the home when a bilingual situation existed. |
| (0.15) | (Ezr 3:4) | 1 tn The Hebrew phrase אֶת חַג־הַסֻּכּוֹת (ʾet khag hassukot, “Feast of Shelters” [or “Huts”]) is traditionally known as the Feast of Tabernacles. The rendering “booths” (cf. NAB, NASB, NRSV) is probably better than the traditional “tabernacles” in light of the meaning of the term סֻכָּה (sukkah, “hut; booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. The nature of the celebration during this feast as a commemoration of the wanderings of the Israelites after they left Egypt suggests that a translation like “shelters” is more appropriate. |
| (0.15) | (2Ch 8:13) | 1 tn The Hebrew phrase הַסֻּכּוֹת[חַג] (khag hassukkot, “[Feast of] shelters” [or “huts”]) is traditionally known as the Feast of Tabernacles. The rendering “booths” (cf. NAB, NASB, NRSV) is probably better than the traditional “tabernacles” in light of the meaning of the term סֻכָּה (sukkah, “hut; booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. The nature of the celebration during this feast as a commemoration of the wanderings of the Israelites after they left Egypt suggests that a translation like “shelters” is more appropriate. |
| (0.15) | (2Ch 7:7) | 1 tc The Hebrew text omits reference to the grain offerings at this point, but note that they are included both in the list in the second half of the verse (see note on “offerings” at the end of this verse) and in the parallel account in 1 Kgs 8:64. The construction וְאֶת־הַמִּנְחָה (veʾet-hamminkhah; vav [ו] + accusative sign + noun with article; “grain offerings”) was probably omitted accidentally by homoioarcton. Note the וְאֶת (veʾet) that immediately follows. |
| (0.15) | (2Ch 3:15) | 3 tn Heb “and he made before the house two pillars, 35 cubits [in] length, and the plated capital which was on its top [was] 5 cubits.” The significance of the measure “35 cubits” (52.5 feet or 15.75 m, assuming a cubit of 18 inches) for the “length” of the pillars is uncertain. According to 1 Kgs 7:15, each pillar was 18 cubits (27 feet or 8.1 m) high. Perhaps the measurement given here was taken with the pillars lying end-to-end on the ground before they were set up. |
| (0.15) | (2Ch 3:4) | 1 tc Heb “and the porch which was in front of the length corresponding to the width of the house, 20 cubits.” The phrase הֵיכַל הַבַּיִת (hekhal habbayit, “the main hall of the temple,” which appears in the parallel account in 1 Kgs 6:3) has been accidentally omitted by homoioarcton after עַל־פְּנֵי (’al pene, “in front of”). Note that the following form, הָאֹרֶךְ (haʿorekh, “the length”), also begins with the Hebrew letter he (ה). A scribe’s eye probably jumped from the initial he on הֵיכַל to the initial he on הָאֹרֶךְ, leaving out the intervening letters in the process. |
| (0.15) | (1Ch 29:15) | 1 tn The Hebrew terms ger (גֵּר; “resident foreigner”) and toshav (תּוֹשָׁב; “resident/dweller”) have similar meanings. They are not used here with the technical distinctions of most references in Mosaic Law. 1 Chron 29:15 takes up this language from Lev 25:23 where the terms emphasize that Israel would be a guest on God’s land. This is a privileged but dependent position; they did not own the land. Cf. also Ps 39:12 and Gen 23:4. |
| (0.15) | (2Ki 12:2) | 2 tn The MT reads יָמָיו אֲשֶׁר (yamayv ʾasher, “all his days which…”). The LXX says “all the days which Jehoiada the priest enlightened him,” implying either יָמִים (yamim, “days”) or יְמֵי (yeme, “days of”), without the pronominal suffix. Lev 13:46 demonstrates that יְמֵי can be in construct with an אֲשֶׁר clause, but an אֲשֶׁר clause can also follow יוֹם (yom “day”) when it has a pronominal suffix. In either case the אֲשֶׁר clause restricts the time period that יוֹם describes. Therefore this verse does not contradict 2 Chr 24:2 which limits its praise of the king to “all the days of Jehoiada the priest.” |
| (0.15) | (2Ki 10:6) | 2 sn Jehu’s command is intentionally vague. Does he mean that they should bring the guardians (those who are “heads” over Ahab’s sons) for a meeting, or does he mean that they should bring the literal heads of Ahab’s sons with them (so reads Lucian’s Greek translation, the Syriac Peshitta, and some mss of the Targum)? The city leaders interpret his words in the literal sense, but Jehu’s command is so ambiguous he is able to deny complicity in the executions (see v. 9). |
| (0.15) | (2Ki 1:15) | 1 sn In this third panel the verb “come down” (יָרַד, yarad) occurs again, this time describing Elijah’s descent from the hill at the Lord’s command. The moral of the story seems clear: Those who act as if they have authority over God and his servants just may pay for their arrogance with their lives; those who, like the third commander, humble themselves and show the proper respect for God’s authority and for his servants will be spared and find God quite cooperative. |
| (0.15) | (1Ki 18:43) | 1 sn So he went on up, looked, and reported, “There is nothing.” Several times in this chapter those addressed by Elijah obey his orders. In vv. 20 and 42 Ahab does as instructed, in vv. 26 and 28 the prophets follow Elijah’s advice, and in vv. 30, 34, 40 and 43 the people and servants do as they are told. By juxtaposing Elijah’s commands with accounts of those commands being obeyed, the narrator emphasizes the authority of the Lord’s prophet. |
| (0.15) | (2Sa 22:26) | 1 tn The imperfect verbal forms in vv. 26-30 draw attention to God’s characteristic actions. Based on his experience, the psalmist generalizes about God’s just dealings with people (vv. 26-28) and about the way in which God typically empowers him on the battlefield (vv. 29-30). The Hitpael stem is used in vv. 26-27 in a reflexive resultative (or causative) sense. God makes himself loyal, etc. in the sense that he conducts or reveals himself as such. On this use of the Hitpael stem, see GKC 149-50 §54.e. |
| (0.15) | (2Sa 22:22) | 1 tn Heb “for I have kept the ways of the Lord.” The phrase “ways of the Lord” refers here to the “conduct required” by the Lord (see HALOT 232 s.v. דֶרֶךְ). In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16. |
