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Discovery Box| (0.17) | (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.” |
| (0.17) | (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.” |
| (0.17) | (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. |
| (0.17) | (2Sa 22:48) | 1 tn Heb “The God is the one who grants vengeance to me.” The plural form of the noun “vengeance” indicates degree here, suggesting complete vengeance or vindication. In the ancient Near East military victory was sometimes viewed as a sign that one’s God had judged in favor of the victor, avenging and/or vindicating him. See, for example, Judg 11:27, 32-33, 36. |
| (0.17) | (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. |
| (0.17) | (2Sa 20:15) | 2 tc The LXX has here ἐνοοῦσαν (enoousan, “were devising”), which apparently presupposes the Hebrew word מַחֲשָׁבִים (makhashavim) rather than the MT מַשְׁחִיתִם (mashkhitim, “were destroying”). With a number of other scholars Driver thinks that the Greek variant may preserve the original reading, but this seems to be an unnecessary conclusion (but see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 346). |
| (0.17) | (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. |
| (0.17) | (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. |
| (0.17) | (2Sa 14:15) | 1 tc The LXX (ὄψεταί με, opsetai me) has misunderstood the Hebrew יֵרְאֻנִי (yereʾuni, Piel perfect, “they have made me fearful”), taking the verb to be a form of the verb רָאָה (raʾah, “to see”) rather than the verb יָרֵא (yareʾ, “to fear”). The fact that the Greek translators were working with an unvocalized Hebrew text (i.e., consonants only) made them very susceptible to this type of error. |
| (0.17) | (2Sa 8:3) | 3 tn The MT does not have the name “Euphrates” in the text. It is supplied in the margin (Qere) as one of ten places where the Masoretes believed that something was “to be read although it was not written” in the text as they had received it. The ancient versions (LXX, Syriac Peshitta, Vulgate) include the word. See also the parallel text in 1 Chr 18:3. |
| (0.17) | (2Sa 8:1) | 1 tn Heb “the bridle of one cubit.” Many English versions treat this as a place name because the parallel text in 1 Chr 18:1 reads “Gath” (which is used by NLT here). It is possible that “the bridle of one cubit” is to be understood as “the token of surrender,” referring to the Philistine’s defeat rather than a specific place (cf. TEV, CEV). |
| (0.17) | (2Sa 6:19) | 2 tn The Hebrew word used here אֶשְׁפָּר (ʾespar) is found in the OT only here and in the parallel passage found in 1 Chr 16:3. Its exact meaning is uncertain, although the context indicates that it was a food of some sort (cf. KJV “a good piece of flesh”; NRSV “a portion of meat”). The translation adopted here (“date cake”) follows the lead of the Greek translations of the LXX, Aquila, and Symmachus (cf. NASB, NIV, NLT). |
| (0.17) | (1Sa 20:16) | 2 tn The word order is different in the Hebrew text, which reads “and Jonathan cut with the house of David, and the Lord will seek from the hand of the enemies of David.” The translation assumes that the main clauses of the verse have been accidentally transposed in the course of transmission. The first part of the verse (as it stands in MT) belongs with v. 17, while the second part of the verse actually continues v. 15. |
| (0.17) | (1Sa 3:21) | 1 tc The LXX has a lengthy addition here: “And Samuel was acknowledged to be a prophet of the Lord in all Israel, from one end to the other. Eli was very old and, as for his sons, their way kept getting worse and worse before the Lord.” The Hebraic nature of the Greek syntax used here suggests that the LXX translator was accurately rendering a Hebrew variant and not simply expanding the text on his own initiative. |
| (0.17) | (1Sa 2:29) | 1 tc The MT has a plural “you” here, but the LXX and a Qumran ms have the singular. The singular may be the correct reading; the verb “you have honored” later in the verse is singular even in the MT. However, it is more probable that the Lord here refers to Eli and his sons. Note the plural in the second half of the verse (“you have made yourselves fat”). |
| (0.17) | (1Sa 1:23) | 1 sn A similar phrase is a negative characterization in Judges, that “each would do what was right in his [own] eyes” (Judg 17:6; 21:25, cf. Prov 12:15; 21:2). However the phrase “in one’s own eyes” does not have to have a negative connotation (1 Chr 13:4; 2 Chr 30:4). As Hannah had done, Elkanah affirms the long term commitment to the vow. |
| (0.17) | (Rut 4:18) | 1 sn The concluding genealogy demonstrates that the prayers of blessing made earlier were fulfilled. Boaz’s line did become like the line of Perez, and both Boaz and Obed became famous. God’s blessing upon Ruth and Boaz extended beyond their lifetime and immediate family, for their great descendant, David, became the greatest of Israel’s kings, and his descendant in turn, Jesus the Messiah, became greater still. |
| (0.17) | (Rut 3:4) | 3 tc The consonantal text (Kethib) has וְשָׁכָבְתִּי (veshakhavtiy, “then I will lie down”; Qal perfect first person common singular), while the marginal reading (Qere) is וְשָׁכָבְתְּ (veshakhavet, “then you lie down”; Qal perfect second person feminine singular) which makes more sense. It is possible that the Kethib preserves an archaic spelling of the second person feminine singular form (see F. W. Bush, Ruth, Esther [WBC], 144-45). |
| (0.17) | (Rut 3:3) | 4 tc The consonantal text (Kethib) has וְיָרַדְתִּי (veyaradti, “then I will go down”; Qal perfect first person common singular), while the marginal reading (Qere) is וְיָרַדְתְּ (veyaradet, “then you go down”; Qal perfect second person feminine singular) which makes more much sense in context. It is possible that the Kethib preserves an archaic spelling of the second person feminine singular form (see F. W. Bush, Ruth, Esther [WBC], 144-45). |
| (0.17) | (Rut 2:13) | 1 tn Heb “I am finding favor in your eyes.” In v. 10, where Ruth uses the perfect, she simply states the fact that Boaz is kind. Here the Hebrew text switches to the imperfect, thus emphasizing the ongoing attitude of kindness displayed by Boaz. Many English versions treat this as a request: KJV “Let me find favour in thy sight”; NAB “May I prove worthy of your kindness”; NIV “May I continue to find favor in your eyes.” |
