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Discovery Box| (0.18) | (2Ki 1:6) | 2 tn Heb “Is it because there is no God in Israel [that] you are sending to inquire of Baal Zebub, the god of Ekron?” The translation seeks to bring out the sarcastic tone of the rhetorical question. In v. 3 the messengers are addressed (in the phrase “you are on your way” the second person plural pronoun is used in Hebrew), but here the king is addressed (in the phrase “you are sending” the second person singular pronoun is used). |
| (0.18) | (1Ki 22:22) | 2 tn The Hebrew text has two imperfects connected by וְגַם (vegam). These verbs could be translated as specific futures, “you will deceive and also you will prevail,” in which case the Lord is assuring the spirit of success on his mission. However, in a commissioning context (note the following imperatives) such as this, it is more likely that the imperfects are injunctive, in which case one could translate, “Deceive, and also overpower.” |
| (0.18) | (1Ki 20:39) | 4 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 75 pounds of silver. |
| (0.18) | (1Ki 16:24) | 2 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 150 pounds of silver. |
| (0.18) | (1Ki 14:10) | 4 tn The traditional view understands the verb בָּעַר (baʿar) to mean “burn.” Manure was sometimes used as fuel (see Ezek 4:12, 15). However, an alternate view takes בָּעַר as a homonym meaning “sweep away” (HALOT 146 s.v. II בער). In this case one might translate, “I will sweep away the dynasty of Jeroboam, just as one sweeps away manure it is gone” (cf. ASV, NASB, TEV). Either metaphor emphasizes the thorough and destructive nature of the coming judgment. |
| (0.18) | (1Ki 11:22) | 3 sn So Hadad asked Pharaoh…. This lengthy description of Hadad’s exile in Egypt explains why Hadad wanted to oppose Solomon and supports the author’s thesis that his hostility to Solomon found its ultimate source in divine providence. Though Hadad enjoyed a comfortable life in Egypt, when the Lord raised him up (apparently stirring up his desire for vengeance) he decided to leave the comforts of Egypt and return to Edom. |
| (0.18) | (1Ki 10:14) | 1 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 50,000 pounds of gold (cf. NCV); CEV, NLT “twenty-five tons”; TEV “almost 23,000 kilogrammes.” |
| (0.18) | (1Ki 10:10) | 1 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 9,000 pounds of gold (cf. NCV, NLT); CEV “five tons”; TEV “4,000 kilogrammes.” |
| (0.18) | (1Ki 9:28) | 2 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 31,500 pounds of gold (cf. NCV); CEV, NLT “sixteen tons”; TEV “more than 14,000 kilogrammes.” |
| (0.18) | (1Ki 9:14) | 1 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 9,000 pounds of gold (cf. NCV, NLT); CEV “five tons”; TEV “4,000 kilogrammes.” |
| (0.18) | (1Ki 8:35) | 4 tn The Hebrew text has “because you answer them,” as if the verb is from עָנָה (ʿanah, “to 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 (ʿanah, “to afflict”). |
| (0.18) | (1Ki 8:31) | 1 sn Be willing to forgive the accused if the accusation is false. At first it appears that Solomon is asking God to forgive the guilty party. But in v. 32 Solomon asks the Lord to discern who is guilty and innocent, so v. 31 must refer to a situation where an accusation has been made, but not yet proven. The very periphrastic translation reflects this interpretation. |
| (0.18) | (2Sa 22:33) | 4 tn Heb “and he sets free (from the verb נָתַר, natar) [the] blameless, his [Kethib; “my” (Qere)] way.” The translation follows Ps 18:32 in reading “he made my path smooth.” The term תָּמִים (tamim, “smooth”) usually carries a moral or ethical connotation, “blameless, innocent.” However, in Ps 18:33 it refers to a pathway free of obstacles. The reality underlying the metaphor is the psalmist’s ability to charge into battle without tripping (see vv. 33, 36). |
| (0.18) | (2Sa 22:23) | 2 tn Heb “and his rules, I do not turn aside from it.” Ps 18:22 reads, “and his rules I do not turn aside from me.” The prefixed verbal form is probably an imperfect; David here generalizes about his loyalty to God’s commands. The Lord’s “rules” are the stipulations of the covenant which the king was responsible to obey (see Ps 89:31; cf v. 30 and Deut 17:18-20). |
| (0.18) | (2Sa 22:21) | 3 tn The unreduced Hiphil prefixed verbal form appears to be an imperfect, in which case the psalmist would be generalizing. However, both the preceding and following contexts (see especially v. 25) suggest he is narrating his experience. Despite its unreduced form, the verb is better taken as a preterite. For other examples of unreduced Hiphil preterites, see Pss 55:14a; 68:9a, 10b; 80:8a; 89:43a; 107:38b; 116:6b. |
| (0.18) | (2Sa 22:10) | 1 tn The verb נָטָה (natah) can carry the sense “[to cause to] bend; [to cause to] bow down” (see HALOT 693 s.v. נָטָה). For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden (cf. KJV, NASB, NRSV “He bowed the heavens”; NAB “He inclined the heavens”). Here the Lord causes the sky, pictured as a dome or vault, to bend or sink down as he descends in the storm. |
| (0.18) | (2Sa 20:1) | 4 tc The MT reads לְאֹהָלָיו (leʾohalayv, “to his tents”). For a similar idiom, see 19:9. An ancient scribal tradition understands the reading to be לֵאלֹהָיו (leʾlohav, “to his gods”). The word is a tiqqun sopherim, and the scribes indicate that they changed the word from “gods” to “tents” so as to soften its theological implications. In a consonantal Hebrew text the change involved only the metathesis of two letters. |
| (0.18) | (2Sa 20:4) | 1 tn The present translation follows the Masoretic accentuation, with the major mark of disjunction (i.e., the ’atnakh) placed at the word “days.” However, some scholars have suggested moving the ’atnakh to “Judah” a couple of words earlier. This would yield the following sense: “Three days, and you be present here with them.” The difference in meaning is slight, and the MT is acceptable as it stands. |
| (0.18) | (2Sa 18:12) | 6 tc The Hebrew text is very difficult here. The MT reads מִי (mi, “who”), apparently yielding the following sense: “Show care, whoever you might be, for the youth Absalom.” The Syriac Peshitta reads li (“for me”), the Hebrew counterpart of which may also lie behind the LXX rendering μοι (moi, “for me”). This reading seems preferable here, since it restores sense to the passage and most easily explains the rise of the variant. |
| (0.18) | (2Sa 15:27) | 1 tn The Greek tradition understands the Hebrew word as an imperative (“see”). Most Greek mss have ἴδετε (idete); the Lucianic recension has βλέπε (blepe). It could just as well be taken as a question: “Don’t you see what is happening?” The present translation takes the word as a question, with the implication that Zadok is a priest and not a prophet (i.e., “seer”) and therefore unable to know what the future holds. |
