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Discovery Box| (0.15) | (2Sa 22:47) | 5 tn The words “as king” are supplied in the translation for clarification. In the Psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 46:10; 57:5, 11). |
| (0.15) | (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). |
| (0.15) | (2Sa 22:30) | 4 tn More specifically, the noun refers to a raiding party or to a contingent of troops (see HALOT 177 s.v. II גְדוּד). The picture of a divinely empowered warrior charging against an army in almost superhuman fashion appears elsewhere in ancient Near Eastern literature. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 228. |
| (0.15) | (2Sa 22:30) | 3 tn Heb “I will run.” The imperfect verbal forms in v. 30 indicate the subject’s potential or capacity to perform an action. Though one might expect a preposition to follow the verb here, this need not be the case with the verb רוּץ (ruts; see 1 Sam 17:22). Some emend the Qal to a Hiphil form of the verb and translate, “I put to flight [literally, “cause to run”] an army.” |
| (0.15) | (2Sa 11:4) | 2 tn The expression בּוֹא אֶל (boʾ ʾel) means “come to” or “approach,” but is also used as a euphemism for sexual relations, the implied purpose for approaching someone. Here it refers only to the stage of approaching while the next verb describes the result. That she is the subject of this verb (while David is the subject of the next verb) probably indicates that the act was consensual. |
| (0.15) | (2Sa 1:10) | 2 tc The MT lacks the definite article, but this is may be due to textual transmission error. It is preferable to read the א (alef) of אֶצְעָדָה (ʾetsʿadah) as a ה (he) giving הַצְּעָדָה (hatseʿadah). There is no reason to think that the soldier confiscated from Saul’s dead body only one of two or more bracelets that he was wearing (cf. NLT “one of his bracelets”). |
| (0.15) | (1Sa 6:12) | 1 sn The behavior of the cows demonstrates God’s sovereignty. If the cows are “mooing” contentedly, it suggests that God essentially took over their wills or brains, and they walked along, forgetting their calves entirely, and focused on their new and unaccustomed task as if long trained for it. If they are “bellowing,” the picture suggests that they know they are leaving their calves and are protesting in discontent. But they are divinely driven (by unseen angelic cattle prods?) against their wills. |
| (0.15) | (1Sa 4:3) | 3 tn Heb “and it will come in our midst and it will save.” After the cohortative (see “let’s take”), the prefixed verbal forms with the prefixed conjunction indicate purpose or result. The translation understands the ark to be the subject of the third masculine singular verbs, although it is possible to understand the Lord as the subject. In the latter case, one should translate, “when he is with us, he will save us.” |
| (0.15) | (1Sa 2:1) | 3 sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility. |
| (0.15) | (1Sa 1:5) | 2 tn Heb “because Hannah he loved.” The Hebrew places the direct object, “Hannah,” first as a means of emphasis (topicalization). The emphasis on Hannah shows she was his favorite and may leave the audience wondering whether or how much he loves Peninnah. In turn this may typologically recall the ancestral story of Jacob loving Rachel more than Leah (Gen 29:30, 32), whom he was tricked into marrying. |
| (0.15) | (Rut 3:12) | 1 tc The sequence כִּי אָמְנָם כִּי אִם (ki ʾomnam ki ʾim; Kethib) occurs only here in the OT, as does the sequence כִּי אָמְנָם כִּי (Qere). It is likely that כִּי אִם is dittographic (note the preceding sequence כִּי אָמְנָם). The translation assumes that the original text was simply the otherwise unattested וְעַתָּה כִּי אָמְנָם, with אָמְנָם and כִּי both having an asseverative (or emphatic) function. |
| (0.15) | (Rut 2:11) | 2 tn Heb “it has been fully reported to me.” The infinitive absolute here emphasizes the following finite verb from the same root. Here it emphasizes either the clarity of the report or its completeness. See R. L. Hubbard, Jr., Ruth (NICOT), 153, n. 6. Most English versions tend toward the nuance of completeness (e.g., KJV “fully been shewed”; NAB “a complete account”; NASB, NRSV “All that you have done”). |
| (0.15) | (Rut 2:9) | 5 tn Heb “Have I not commanded the servants not to touch [i.e., “harm”] you?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see v. 8). The perfect is either instantaneous, indicating completion of the action concurrent with the statement (see F. W. Bush, Ruth, Esther [WBC], 107, 121-22, who translates, “I am herewith ordering”) or emphatic/rhetorical, indicating the action is as good as done. |
| (0.15) | (Rut 1:15) | 2 tn Or “gods” (so KJV, NASB, NIV, NRSV, CEV, NLT), if the plural form is taken as a numerical plural. However, it is likely that Naomi, speaking from Orpah’s Moabite perspective, uses the plural of majesty of the Moabite god Chemosh. For examples of the plural of majesty being used of a pagan god, see BDB 43 s.v. אֱלֹהִים 1.d. Note especially 1 Kgs 11:33, where the plural form is used of Chemosh. |
| (0.15) | (Rut 1:1) | 3 sn The name Bethlehem (בֵּית לֶחֶם, bet lekhem) is from “house, place” (בֵּית) and “bread, food” (לֶחֶם), so the name literally means “House of Bread” or “Place of Food.” Perhaps there is irony here: One would not expect a severe famine in such a location. This would not necessarily indicate that Bethlehem was under divine discipline, but merely that the famine was very severe, explaining the reason for the family’s departure. |
| (0.15) | (Jdg 14:9) | 1 tn Heb “went.” Samson apparently went home to his parents before going to Timnah for the marriage. Seeing and tasting the honey appears to encourage Manoah to go with his son to Timnah. Perhaps both Samson and his father viewed the honey as a good omen of future blessing. Possibly Samson considered it a symbol of sexual pleasure or an aphrodisiac. Note the use of honey imagery in Song 4:11 and 5:1. |
| (0.15) | (Jdg 10:15) | 2 sn You do to us as you see fit, but deliver us today. The request seems contradictory, but it can be explained in one of two ways. They may be asking for relief from their enemies and direct discipline from God’s hand. Or they may mean, “In the future you can do whatever you like to us, but give us relief from what we’re suffering right now.” |
| (0.15) | (Jdg 9:53) | 1 sn A hand mill consisted of an upper stone and larger lower stone. One would turn the upper stone with a handle to grind the grain, which was placed between the stones. An upper millstone, which was typically about two inches thick and a foot or so in diameter, probably weighed 25-30 pounds (11.4-13.6 kg). See G. F. Moore, Judges (ICC), 268; C. F. Burney, Judges, 288. |
| (0.15) | (Jdg 9:26) | 1 sn The name Gaal derives from, or at least sounds like, a Hebrew verb meaning “to abhor, loathe.” His father’s name, Ebed, means “servant.” Perhaps then this could be translated, “loathsome one, son of a servant.” This individual’s very name (which may be the narrator’s nickname for him, not his actual name) seems to hint at his immoral character and lowly social status. |
| (0.15) | (Jdg 5:5) | 1 tn Or “quaked.” The translation assumes the form נָזֹלּוּ (nazollu) from the root זָלַל (zalal, “to quake”; see HALOT 272 s.v. II זלל). The LXX, the Syriac Peshitta, and the Targum also understood the word this way. (See Isa 63:19 and 64:2 for other occurrences of this form.) Some understand here the verb נָזַל (nazal, “to flow [with torrents of rain water]”). |
