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Discovery Box| (0.27) | (2Sa 24:23) | 1 tc The Hebrew text is difficult here. The translation reads עֶבֶד אֲדֹנִי (ʿeved ʾadoni, “the servant of my lord”) rather than the MT’s אֲרַוְנָה (ʾAravnah). In normal court etiquette a subject would not use his own name in this way, but would more likely refer to himself in the third person. The MT probably first sustained loss of עֶבֶד (ʿeved, “servant”), leading to confusion of the word for “my lord” with the name of the Jebusite referred to here. |
| (0.27) | (2Sa 22:44) | 2 tn Heb “a people whom I did not know serve me.” In this context the verb “know” (יָדַע, yadaʿ) probably refers to formal recognition by treaty. People who were once not under the psalmist’s authority now willingly submit to his rulership to avoid being conquered militarily (see vv. 45-46). The language may recall the events recorded in 2 Sam 8:9-10 and 10:19. |
| (0.27) | (2Sa 22:35) | 3 tn Heb “and a bow of bronze is bent by my arms.” The verb נָחֵת (nakhet) apparently means “to pull back; to bend” here (see HALOT 692 s.v. נחת). The bronze bow referred to here was probably laminated with bronze strips, or a purely ceremonial or decorative bow made entirely from bronze. In the latter case the language is hyperbolic, for such a weapon would not be functional in battle. |
| (0.27) | (2Sa 22:1) | 1 sn In this long song of thanks, David affirms that God is his faithful protector. He recalls in highly poetic fashion how God intervened in awesome power and delivered him from death. His experience demonstrates that God vindicates those who are blameless and remain loyal to him. True to his promises, God gives the king victory on the battlefield and enables him to subdue nations. A parallel version of the song appears in Ps 18. |
| (0.27) | (2Sa 14:15) | 2 tn Here and in v. 16 the woman refers to herself as the king’s אָמָה (ʾamah), a term that refers to a higher level female servant toward whom the master might have some obligation. Like the other term, this word expresses her humility, but it also suggests that the king might have some obligation to treat her in accordance with the principles of justice. |
| (0.27) | (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”). |
| (0.27) | (1Sa 12:11) | 3 tc In the ancient versions there is some confusion with regard to these names, both with regard to the particular names selected for mention and with regard to the order in which they are listed. For example, the LXX has “Jerub Baal, Barak, Jephthah, and Samuel.” But the Targum has “Gideon, Samson, Jephthah, and Samuel,” while the Syriac Peshitta has “Deborah, Barak, Gideon, Jephthah, and Samson.” |
| (0.27) | (1Sa 2:11) | 4 tc The transition between the end of the song and the next portion of the narrative varies in the ancient witnesses. At Qumran, vs 11 is entirely omitted from 4QSama. The MT refers to Elkanah returning to Ramah, then Samuel serving the Lord “with the face” of Eli. The LXX focuses initially on Hannah. According to Graeme Auld (I & II Samuel [Louisville: Westminster John Knox Press, 2011] 40 and 43) the first scribe of Codex B wrote “And she left him there facing Yahweh. And she went to Ramathaim. And the lad was serving in face of Yahweh, facing Eli the priest.” The Lucianic Greek text differs as to the beginning, “And they left him before Yahweh there, and did homage to Yahweh, and departed for Ramah for their home.” Thus the MT and the early Greek text focus on the different spouses, while the Lucianic tradition blends them together with a plural verb. The omission from Qumran and variation among the other texts suggests that this verse was either damaged in a very early copy or added to smooth out the transition between topics. If the MT is accepted, the principal question remaining is where to divide the paragraphs. Does Samuel’s service to the Lord function primarily as contrast to his parent’s return trip or as contrast to Eli’s dishonorable sons? The syntactic structure for both options is the same, vav plus noun first, and therefore not decisive. That the next section starts at 2:18 with nearly identical phrasing argues to begin a paragraph here with the statement about Samuel. |
| (0.27) | (Rut 4:4) | 2 tn The phrase “before those sitting here and before the leaders of my people” appears to refer to the leaders who were specially chosen as witnesses (v. 2) and the larger group of community leaders standing by. It is possible, however, that the phrases “before those sitting here” and “before the leaders of my people” are appositional and that both refer to the ten leaders mentioned in v. 2 (cf. NLT “in the presence of these witnesses”). |
| (0.27) | (Rut 1:22) | 3 tn This statement, introduced with a disjunctive structure (vav [ו] + subject + verb) provides closure for the previous scene, while at the same time making a transition to the next scene, which takes place in the barley field. The reference to the harvest also reminds the reader that God has been merciful to his people by replacing the famine with fertility. In the flow of the narrative the question is now, “Will he do the same for Naomi and Ruth?” |
| (0.27) | (Rut 1:4) | 2 tn Heb “and they lifted up for themselves Moabite wives.” When used with the noun “wife,” the verb נָשָׂא (nasaʾ, “to lift up, carry, take”) forms the idiom “to take a wife,” that is, to marry (BDB 673 s.v. Qal.3.d; 2 Chr 11:21; 13:21; 24:3; Ezra 9:2, 12; 10:44; Neh 13:25). |
| (0.27) | (Rut 1:13) | 4 tn Heb “No, my daughters.” Naomi is not answering the rhetorical questions she has just asked. In light of the explanatory clause that follows, it seems more likely that she is urging them to give up the idea of returning with her. In other words, the words “no, my daughters” complement the earlier exhortation to “go back.” To clarify this, the words “you must not return with me” are added in the translation. |
| (0.27) | (Jos 16:2) | 2 tn In the Hebrew text the place name “Luz” has the directive ending, indicating that the border went from Bethel to Luz. Elsewhere Luz and Bethel appear to be names for the same site (cf. Judg 1:23), but here they appear to be distinct. Note that the NIV translates “from Bethel (that is, Luz)” here, following the reading of the LXX, εἰς Βαιθηλ Λουζα (eis Baithēl Louza, “from Bethel [Luz]”). |
| (0.27) | (Jos 15:32) | 1 tn The total number of names in the list is thirty-six, not twenty-nine. Perhaps (1) some of the names are alternatives (though the text appears to delineate clearly such alternative names here and elsewhere, see vv. 8, 9, 10, 13, 25b) or (2), more likely, later scribes added to a list originally numbering twenty-nine and failed to harmonize the concluding summary statement with the expanded list. |
| (0.27) | (Jos 10:12) | 1 tn Heb “Then Joshua spoke to the Lord in the day the Lord placed the Amorites before the sons of Israel and he said in the eyes of Israel.” It is uncertain whether the phrase “before the sons of Israel” modifies the verb “placed” (as in the present translation, “delivered the Amorites over to the Israelites”) or the verb “spoke” (“Joshua spoke to the Lord before the sons of Israel in the day the Lord delivered over the Amorites”). |
| (0.27) | (Jos 7:5) | 1 tn The meaning and correct translation of the Hebrew word שְׁבָרִים (shevarim) is uncertain. The translation “fissures” is based on usage of the plural form of the noun in Ps 60:4 HT (60:2 ET), where it appears to refer to cracks in the earth caused by an earthquake. Perhaps deep ravines or gorges are in view, or the word is a proper noun (“all the way to Shebarim”). |
| (0.27) | (Deu 28:40) | 1 tn Heb “your olives will drop off” (נָשַׁל, nashal), referring to the olives dropping off before they ripen. Elsewhere זַיִת (zayit, “olive”) can refer to an olive, the tree branch, the tree, or the grove. Agriculturally it might make the most sense to mean the olive flower (cf. Job 15:33). Whether the flowers drop off without being fertilized, or the olives drop off while unripe, the harvest is lost. |
| (0.27) | (Deu 26:13) | 1 tn Heb “the sacred thing.” The term הַקֹּדֶשׁ (haqqodesh) likely refers to an offering normally set apart for the Lord but, as a third-year tithe, given on this occasion to people in need. Sometimes this is translated as “the sacred portion” (cf. NASB, NIV, NRSV), but that could sound to a modern reader as if a part of the house were being removed and given away. |
| (0.27) | (Deu 17:18) | 1 tn Or “instruction.” The LXX reads here τὸ δευτερονόμιον τοῦτο (to deuteronomion touto, “this second law”). From this Greek phrase the present name of the book, “Deuteronomy” or “second law” (i.e., the second giving of the law), is derived. However, the MT’s expression מִשְׁנֶה הַתּוֹרָה הַזֹּאת (mishneh hattorah hazzoʾt) is better rendered “copy of this law.” Here the term תּוֹרָה (torah) probably refers only to the book of Deuteronomy and not to the whole Pentateuch. |
| (0.27) | (Deu 2:10) | 1 sn Emites. These giant people, like the Anakites (Deut 1:28), were also known as Rephaites (v. 11). They appear elsewhere in the narrative of the invasion of the kings of the east where they are said to have lived around Shaveh Kiriathaim, perhaps 9 to 11 mi (15 to 18 km) east of the north end of the Dead Sea (Gen 14:5). |
