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Discovery Box| (0.20) | (Neh 7:65) | 1 tn The Hebrew term תִּרְשָׁתָא (tirshataʾ; KJV “Tirshatha”) is the official title of a Persian governor in Judea. In meaning it may be similar to “excellency” (cf. NAB). See further BDB 1077 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 395; HALOT 1798 s.v. |
| (0.20) | (Neh 6:6) | 2 tn Heb “Gashmu”; in Neh 2:19 this name appears as Geshem. Since it is important for the modern reader to recognize that this is the same individual, the form of the name used here in the translation is the same as that in v. 19. |
| (0.20) | (Neh 4:23) | 2 tc Heb “a man, his weapon, the waters.” The MT, if in fact it is correct, is elliptical and difficult. Some scholars emend the MT reading הַמָּיִם (hammayim, “the waters”) to בִּמִנוֹ (bimino, “in his right hand”; cf. NAB, NRSV) or מִינוּ(י)הֵ (heminu, “they held on the right side”). |
| (0.20) | (Neh 1:5) | 1 tn Heb “the covenant and loyal love.” The phrase is a hendiadys: the first noun retains its full nominal sense, while the second noun functions adjectivally (“loyal love” = loving). Alternately, the first might function adjectivally and the second noun function as the noun: “covenant and loyal love” = covenant fidelity (see Neh 9:32). |
| (0.20) | (Ezr 6:4) | 2 tc The translation follows the LXX reading חַד (khad, “one”) rather than the MT חֲדַת (khadat, “new”). If the MT reading “new” is understood to mean freshly cut timber that has not yet been seasoned it would seem to be an odd choice for construction material. |
| (0.20) | (Ezr 4:12) | 2 sn Management of the provinces that were distantly removed from the capital was difficult, and insurrection in such places was a perennial problem. The language used in this report about Jerusalem (i.e., “rebellious,” “odious”) is intentionally inflammatory. It is calculated to draw immediate attention to the perceived problem. |
| (0.20) | (Ezr 2:64) | 1 sn The same total is given in Neh 7:66, but the numbers of people listed do not add up to this total; the list in vv. 3-60 is apparently selective, but it is not clear what the basis of the selectivity is. |
| (0.20) | (Ezr 1:9) | 3 tn Heb “knives.” The Hebrew noun מַחֲלָפִים (makhalafim, “knives”) is found only here in the OT. While the basic meaning of the term is fairly clear, what it refers to here is unclear. The verb II חָלַף (khalaf) means “to pass through” (BDB 322 s.v. חָלַף) or “to cut through” (HALOT 321 s.v. II חלף; see also Judg 5:26; Job 20:24); thus, the lexicons suggest מַחֲלָפִים means “knives” (BDB 322 s.v. מַחֲלָף; HALOT 569 s.v. *מַחֲלָף). The related noun חֲלָפוֹת (khalafot, “knife”) is used in Mishnaic Hebrew (HALOT 321 s.v. II חלף), and חֲלִיפוֹת (khalifot, “knives”) appears in the Talmud. The noun appears in the cognate languages: Ugaritic khlpnm “(“knives”; UT 19) and Syriac khalofta (“shearing knife”; HALOT 321 s.v. II חלף). The Vulgate translated it as “knives,” while the LXX understood it as referring to replacement pieces for the offering basins. The English translations render it variously; some following the Vulgate and others adopting the approach of the LXX: “knives” (KJV, NKJV, NRSV), “censers” (RSV), “duplicates” (NASB), “silver pans” (NIV), “bowls” (TEV), “other dishes” (CEV). Verse 11 lists these twenty-nine objects among the “gold and silver vessels” brought back to Jerusalem for temple worship. The translation above offers the intentionally ambiguous “silver utensils” (the term מַחֲלָפִים [“knives”] would hardly refer to “gold” items, but could refer to “silver items”). |
| (0.20) | (2Ch 35:12) | 1 tn Heb “and they put aside the burnt offering[s] to give them to the divisions of the house of the fathers for the sons of the people to bring near to the Lord as it is written in the scroll of Moses—and the same with the cattle.” |
| (0.20) | (2Ch 34:25) | 2 tn Heb “angering me with all the work of their hands.” The present translation assumes this refers to idols they have manufactured (note the preceding reference to “other gods”). However, it is possible that this is a general reference to their sinful practices, in which case one might translate, “angering me by all the things they do.” |
| (0.20) | (2Ch 33:6) | 1 tn Or “he sacrificed his sons in the fire.” This may refer to child sacrifice, though some interpret it as a less drastic cultic practice (NEB, NASB “made his sons pass through the fire”; NIV “sacrificed his children in the fire”; NRSV “made his sons pass through fire”). For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67. |
| (0.20) | (2Ch 31:16) | 1 tn Heb “in addition enrolling them by males from a son of three years and upwards, to everyone who enters the house of the Lord for a matter of a day in its day, for their service by their duties according to their divisions.” |
| (0.20) | (2Ch 30:24) | 1 tn The Hebrew term צֹאן (tsoʾn, translated “sheep” twice in this verse) denotes smaller livestock in general; depending on context it can refer to sheep only or goats only, but there is nothing in the immediate context here to specify one or the other. |
| (0.20) | (2Ch 30:22) | 3 tn Heb “and they ate [during] the appointed time [for] seven days.” מוֹעֵד (moʿed, “appointed time”) is probably an adverbial accusative of time referring to the festival. However, some understand it as metonymically referring to the food eaten during the festival. See BDB 417 s.v. |
| (0.20) | (2Ch 28:3) | 1 sn This may refer to child sacrifice, though some interpret it as a less drastic cultic practice (NEB “burnt his sons in the fire”; NASB “burned his sons in the fire”; NIV “sacrificed his children in the fire”; NRSV “made his sons pass through fire”). For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67. |
| (0.20) | (2Ch 10:16) | 1 tc The MT does not include the word “saw,” but many medieval Hebrew mss as well as several ancient versions have it. See the parallel text of 1 Kings 12:16, which has the verb וַיַּרְא (from רָאָה, raʾah, “to see”). |
| (0.20) | (2Ch 10:10) | 3 tn Heb “My little one is thicker than my father’s hips.” The referent of “my little one” is not clear. The traditional view is that it refers to the little finger (so NEB, NASB, NIV, NRSV, NLT). As the following statement makes clear, Rehoboam’s point is that he is more harsh and demanding than his father. |
| (0.20) | (2Ch 7:20) | 1 tn Heb “them.” The switch from the second to the third person pronoun is rhetorically effective, for it mirrors God’s rejection of his people—he has stopped addressing them as “you” and begun addressing them as “them.” However, the switch is awkward and confusing in English, so the translation maintains the direct address style. |
| (0.20) | (2Ch 6:26) | 5 tn The Hebrew text reads “because you answer them,” as if the verb is from עָנָה (ʿanah, “answer”). However, this reference to a divine answer is premature, since the next verse asks for God to intervene in mercy. It is better to revocalize the consonantal text as תְעַנֵּם (teʿannem, “you afflict them”), a Piel verb form from the homonym עָנָה (“afflict”). |
| (0.20) | (2Ch 5:2) | 3 tn Heb “Then Solomon convened the elders of Israel, the heads of the tribes, the chiefs of the fathers belonging to the sons of Israel to Jerusalem to bring up the ark of the covenant of the Lord from the City of David (it is Zion).” |
