Discovery Box| (0.25) | (2Ki 4:30) | 1 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity. The referent must be Elisha here, since the following verse makes it clear that Gehazi had gone on ahead of them. |
| (0.25) | (1Ki 17:12) | 1 tn Heb “Look, I am gathering two sticks and then I will go and make it for me and my son and we will eat it and we will die.” |
| (0.25) | (1Ki 11:29) | 1 tn The Hebrew text has simply “he,” making it a bit unclear whether Jeroboam or Ahijah is the subject, but in the Hebrew word order Ahijah is the nearer antecedent, and this is followed by the present translation. |
| (0.25) | (1Ki 11:20) | 2 tc The Hebrew text reads וַתִּגְמְלֵהוּ (vattigmelehu, “weaned him”) but a slight alteration of the consonantal text yields וַתִּגְדְלֵהוּ (vattigdelehu, “raised him”), which seems to make better sense. |
| (0.25) | (1Ki 1:27) | 2 tn Heb “From my master the king is this thing done, and you did not make known to your servants who will sit on the throne of my master the king after him?” |
| (0.25) | (1Sa 12:15) | 2 tc The LXX reads “your king” rather than the MT’s “your fathers.” The latter makes little sense here. Some follow MT, but translate “as it was against your fathers.” See P. K. McCarter, 1 Samuel (AB), 212. |
| (0.25) | (1Sa 4:2) | 4 tn Heb “the Philistines, and they killed.” The pronoun “they” has been translated as a relative pronoun (“who”) to make it clear to the English reader that the Philistines were the ones who did the killing. |
| (0.25) | (1Sa 1:12) | 2 tn Heb “she made numerous to pray.” The Hiphil from of the verb רָבָה (ravah; “to be many”) means to “make numerous, plentiful, or continuous” (HALOT s.v. 1 רָבָה) |
| (0.25) | (1Sa 1:4) | 1 tn The word “now” does not appear in the Hebrew. It is used here to signal that the narrator makes an aside. This begins an extended parenthetic remark which extends to the end of verse 7. |
| (0.25) | (Jdg 9:13) | 1 tn Heb “Should I stop my wine, which makes happy gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question. |
| (0.25) | (Jos 17:4) | 1 tn Heb “The Lord commanded Moses to assign to us an inheritance in the midst of our brothers.” Since Zelophehad had no sons, “brothers” must refer to their uncles, as the next sentence makes clear. |
| (0.25) | (Jos 6:17) | 1 sn To make the city set apart for the Lord would involve annihilating all the people and animals and placing its riches in the Lord’s treasury (vv. 19, 21, 24). |
| (0.25) | (Jos 4:9) | 1 tn Here “also” has been supplied in the translation to make it clear (as indicated by v. 20) that these are not the same stones the men took from the river bed. |
| (0.25) | (Deu 32:15) | 1 tn To make the continuity of the referent clear, some English versions substitute “Jacob” here (NAB, NRSV) while others replace “Jeshurun” with “Israel” (NCV, CEV, NLT) or “the Lord’s people” (TEV). |
| (0.25) | (Deu 23:9) | 1 tn Heb “evil.” The context makes clear that this is a matter of ritual impurity, not moral impurity, so it is “evil” in the sense that it disbars one from certain religious activity. |
| (0.25) | (Deu 15:22) | 2 tc The LXX adds ἐν σοί (en soi, “among you”) to make clear that the antecedent is the people and not the animals. That is, the people, whether ritually purified or not, may eat such defective animals. |
| (0.25) | (Deu 8:3) | 5 sn Jesus quoted this text to the devil in the midst of his forty-day fast to make the point that spiritual nourishment is incomparably more important than mere physical bread (Matt 4:4; cf. Luke 4:4). |
| (0.25) | (Deu 4:19) | 1 tn Heb “lest you lift up your eyes.” In the Hebrew text vv. 16-19 are subordinated to “Be careful” in v. 15, but this makes for an unduly long sentence in English. |
| (0.25) | (Deu 4:16) | 1 tn The words “I say this” are supplied in the translation for stylistic reasons. In the Hebrew text v. 16 is subordinated to “Be careful” in v. 15, but this makes for an unduly long sentence in English. |
| (0.25) | (Deu 1:26) | 1 tn Heb “the mouth of the Lord your God.” To include “the mouth” would make for odd English style. The mouth stands by metonymy for the Lord’s command, which in turn represents the Lord himself. |
