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Discovery Box| (0.31) | (2Ki 19:37) | 2 sn No such Mesopotamian god is presently known. Perhaps the name Nisroch is a textual variation of Nusku, the Mesopotamian god of light and fire. Other proposals have tried to relate the name to Ashur, the chief god of the Assyria, or to Ninurta, the Assyrian god of war. |
| (0.31) | (2Ki 19:25) | 4 tn Heb “and it is to cause to crash into heaps of ruins fortified cities.” The subject of the third feminine singular verb תְּהִי (tehi) is the implied plan, referred to in the preceding lines with third feminine singular pronominal suffixes. |
| (0.31) | (2Ki 17:27) | 1 tc The second plural subject may refer to the leaders of the Assyrian army. However, some prefer to read “whom I deported,” changing the verb to a first person singular form with a third masculine plural pronominal suffix. This reading has some support from Hebrew, Greek, and Aramaic witnesses. |
| (0.31) | (2Ki 9:12) | 1 tn Heb “So he said, ‘Like this and like this he said to me, saying.’” The words “like this and like this” are probably not a direct quote of Jehu’s words to his colleagues. Rather this is the narrator’s way of avoiding repetition and indicating that Jehu repeated, or at least summarized, what the prophet had said to him. |
| (0.31) | (2Ki 2:25) | 1 sn The two brief episodes recorded in vv. 19-25 demonstrate Elisha’s authority and prove that he is the legitimate prophetic heir of Elijah. He has the capacity to bring life and blessing to those who recognize his authority, or death and judgment to those who reject him. |
| (0.31) | (1Ki 21:26) | 1 tn The Hebrew word used here, גִלּוּלִים (gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as אֱלִילִים (ʾelilim, “worthless things”) and הֲבָלִים (havalim, “vanities” or “empty winds”). |
| (0.31) | (1Ki 15:12) | 1 tn The word used here, גִלּוּלִים [gillulim], is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as “worthless things” (אֱלִילִים, ʾelilim), “vanities” or “empty winds” (הֲבָלִים, havalim). |
| (0.31) | (1Ki 11:2) | 3 tn Heb “Solomon clung to them for love.” The pronominal suffix, translated “them,” is masculine here, even though it appears the foreign women are in view. Perhaps this is due to attraction to the masculine forms used of the nations earlier in the verse. |
| (0.31) | (1Ki 10:3) | 1 tn Heb “Solomon declared to her all her words; there was not a word hidden from the king which he did not declare to her.” If riddles are specifically in view (see v. 1), then one might translate, “Solomon explained to her all her riddles; there was no riddle too complex for the king.” |
| (0.31) | (1Ki 8:1) | 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 King Solomon [in] Jerusalem to bring up the ark of the covenant of the Lord from the City of David (it is Zion).” |
| (0.31) | (1Ki 5:9) | 1 tn Heb “I will place them [on? as?] rafts in the sea to the place where you designate to me.” This may mean he would send them by raft, or that he would tie them in raft-like bundles, and have ships tow them down to an Israelite port. |
| (0.31) | (2Sa 23:8) | 1 tn The Hebrew word is sometimes rendered as “the three,” but BDB is probably correct in taking it to refer to military officers (BDB 1026 s.v. שְׁלִישִׁי). In that case the etymological connection of this word to the Hebrew numerical adjective for “three” can be explained as originating with a designation for the third warrior in a chariot. |
| (0.31) | (2Sa 22:50) | 1 sn This probably alludes to the fact that David will praise the Lord in the presence of the defeated nations when they, as his subjects, bring their tribute payments. Ideally God’s chosen king was to testify to the nations of God’s greatness. See J. Eaton, Kingship and the Psalms (SBT), 182-85. |
| (0.31) | (2Sa 22:49) | 2 tn Heb “you lift me up.” In light of the preceding and following references to deliverance, the verb רוּם (rum) probably here refers to being rescued from danger (see Ps 9:13). However, it could mean “exalt; elevate” here, indicating that the Lord has given him victory over his enemies and forced them to acknowledge the psalmist’s superiority. |
| (0.31) | (2Sa 22:45) | 1 tn For the meaning “to be weak; to be powerless” for the verb כָּחַשׁ (kakhash), see Ps 109:24. Verse 46, which also mentions foreigners, favors this interpretation. Another option is to translate “cower in fear” (see Deut 33:29; Pss 66:3; 81:15). |
| (0.31) | (2Sa 22:41) | 1 tn Heb “and [as for] my enemies, you give to me [the] back [or “neck” ].” The idiom “give [the] back” means “to cause [one] to turn the back and run away.” See Exod 23:27 and HALOT 888 s.v. II ערף. |
| (0.31) | (2Sa 22:34) | 2 tn Heb “and on my high places he makes me walk.” The imperfect verbal form emphasizes God’s characteristic provision. The psalmist compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured. Habakkuk uses similar language to describe his faith during difficult times. See Hab 3:19. |
| (0.31) | (2Sa 12:26) | 1 sn Here the narrative resumes the battle story that began in 11:1 (see 11:25). The author has interrupted that story to give the related account of David’s sin with Bathsheba and the murder of Uriah. He now returns to the earlier story and brings it to a conclusion. |
| (0.31) | (2Sa 7:20) | 1 tn Heb “and you know your servant.” The verb here refers to recognizing another in a special way and giving them special treatment (see 1 Chr 17:18). Some English versions take this to refer to the Lord’s knowledge of David himself: CEV “you know my thoughts”; NLT “know what I am really like.” |
| (0.31) | (2Sa 1:21) | 2 tn This is the only biblical occurrence of the Niphal of the verb גָּעַל (gaʿal). This verb usually has the sense of “to abhor” or “loathe.” But here it seems to refer to the now dirty and unprotected condition of a previously well-maintained instrument of battle. |
