Discovery Box| (0.30) | (2Sa 18:33) | 2 tc One medieval Hebrew ms, some mss of the LXX, and the Vulgate lack this repeated occurrence of “my son” due to haplography. |
| (0.30) | (2Sa 16:12) | 1 tc The Hebrew text is difficult here. It is probably preferable to read with the LXX, the Syriac Peshitta, and Vulgate בְּעוֹנִי (beʿonyi, “on my affliction”) rather than the Kethib of the MT בָּעַוֹנִי (baʿavoni, “on my wrongdoing”). While this Kethib reading is understandable as an objective genitive (i.e., “the wrong perpetrated upon me”), it does not conform to normal Hebrew idiom for this idea. The Qere of the MT בְּעֵינֵי (beʿeni, “on my eyes”), usually taken as synecdoche to mean “my tears,” does not commend itself as a likely meaning. The Hebrew word is one of the so-called tiqqune sopherim, or “emendations of the scribes.” |
| (0.30) | (2Sa 14:7) | 2 sn My remaining coal is here metaphorical language, describing the one remaining son as her only source of lingering hope for continuing the family line. |
| (0.30) | (Rut 1:11) | 2 tn Heb “Do I still have sons in my inner parts that they might become your husbands?” Again Naomi’s rhetorical question expects a negative answer. |
| (0.30) | (Rut 1:2) | 1 sn The name “Elimelech” literally means “My God [is] king.” The narrator’s explicit identification of his name seems to cast him in a positive light. |
| (0.30) | (Jdg 11:35) | 1 tn Heb “you have brought me very low,” or “you have knocked me to my knees.” The infinitive absolute precedes the verb for emphasis. |
| (0.30) | (Jdg 2:20) | 4 tn Heb “and has not listened to my voice.” The expression “to not listen to [God’s] voice” is idiomatic here for disobeying him. |
| (0.30) | (Jos 22:2) | 1 tn Heb “You have kept all which Moses, the Lord’s servant, commanded you, and you have listened to my voice, to all which I commanded you.” |
| (0.30) | (Jos 9:23) | 1 tn Heb “Now you are cursed and a servant will not be cut off from you, woodcutters and water carriers for the house of my God.” |
| (0.30) | (Deu 31:27) | 2 tn Heb “How much more after my death?” The Hebrew text has a sarcastic rhetorical question here; the translation seeks to bring out the force of the question. |
| (0.30) | (Deu 9:17) | 1 tn The Hebrew text includes “from upon my two hands,” but as this seems somewhat obvious and redundant, it has been left untranslated for stylistic reasons. |
| (0.30) | (Num 12:11) | 1 tn The expression בִּי אֲדֹנִי (bi ʾadoni, “O my lord”) shows a good deal of respect for Moses by Aaron. The expression is often used in addressing God. |
| (0.30) | (Num 8:17) | 1 tn The idiomatic “on the day of” precedes the infinitive construct of נָכָה (nakhah) to form the temporal clause: “in the day of my striking…” becomes “when I struck.” |
| (0.30) | (Lev 26:42) | 1 tn Heb “my covenant with Abraham I will remember.” The phrase “I will remember” has not been repeated in the translation for stylistic reasons. |
| (0.30) | (Exo 33:22) | 2 tn The circumstantial clause is simply, “my hand [being] over you.” This protecting hand of Yahweh represents a fairly common theme in the Bible. |
| (0.30) | (Exo 4:13) | 2 tn The word בִּי (bi) is a particle of entreaty; it seeks permission to speak and is always followed by “Lord” or “my Lord.” |
| (0.30) | (Gen 37:35) | 2 tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death. |
| (0.30) | (Gen 33:14) | 1 tn Heb “and I, I will move along according to my leisure at the foot of the property which is before me and at the foot of the children.” |
| (0.30) | (Gen 30:32) | 4 tn Heb “and it will be my wage.” The referent collective singular pronoun (“it) has been specified as “these animals” in the translation for clarity. |
| (0.30) | (Gen 30:6) | 1 tn Heb “and also he has heard my voice.” The expression means that God responded positively to Rachel’s cry and granted her request. |
