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Discovery Box| (0.27) | (Est 7:7) | 1 sn There is great irony here in that the man who set out to destroy all the Jews now finds himself begging for his own life from a Jew. |
| (0.27) | (Est 2:6) | 2 sn Jeconiah is an alternative name for Jehoiachin. A number of modern English versions use the latter name to avoid confusion (e.g., NIV, NCV, TEV, NLT). |
| (0.27) | (Est 2:7) | 1 tn According to HALOT 64 s.v. II אמן the term אֹמֵן (ʾomen) means: (1) “attendant” of children (Num 11:12; Isa 49:23); (2) “guardian” (2 Kgs 10:1, 5; Esth 2:7); (3) “nurse-maid” (2 Sam 4:4; Ruth 4:16); and (4) “to look after” (Isa 60:4; Lam 4:5). Older lexicons did not distinguish this root from the homonym I אָמַן (ʾaman, “to support; to confirm”; cf. BDB 52 s.v. אָמַן). This is reflected in a number of translations by use of a phrase like “brought up” (KJV, ASV, RSV, NIV) or “bringing up” (NASB). |
| (0.27) | (Est 1:12) | 1 sn Refusal to obey the king was risky even for a queen in the ancient world. It is not clear why Vashti behaved so rashly and put herself in such danger. Apparently she anticipated humiliation of some kind and was unwilling to subject herself to it, in spite of the obvious dangers. There is no justification in the biblical text for an ancient Jewish targumic tradition that the king told her to appear before his guests dressed in nothing but her royal high turban, that is, essentially naked. |
| (0.27) | (Neh 13:16) | 2 tn The words “of all places” are not in the Hebrew text but have been supplied in the translation to indicate the emphasis on Jerusalem. |
| (0.27) | (Neh 12:36) | 1 tn Or “prescribed by” (NIV, NLT); TEV “of the kind played by.” The precise relationship of these musical instruments to David is not clear. |
| (0.27) | (Neh 8:3) | 2 tn Heb “all who could hear with understanding.” The word “children” is understood to be implied here by a number of English versions (e.g., NAB, TEV, NLT). |
| (0.27) | (Neh 5:17) | 2 tn Or “from the Gentiles.” The same Hebrew word can refer to “the Gentiles” or “the nations.” Cf. the phrase in 6:16. |
| (0.27) | (Neh 5:10) | 3 tn Heb “this debt.” This expression is a metonymy of association: “debt” refers to the seizure of the collateral of the debt. |
| (0.27) | (Neh 1:11) | 4 tn Heb “grant compassion.” The words “to me” are supplied in the translation for the sake of smoothness and style in English. |
| (0.27) | (Neh 1:2) | 2 tn The Hebrew text does not include the words “to me”; these words were supplied in the translation for the sake of clarity. |
| (0.27) | (Ezr 10:3) | 2 tn The MT vocalizes this word as a plural, which could be understood as a reference to God, but the context seems to suggest that a human lord is intended. The apparatus of BHS suggests repointing the word as a singular (“my lord”), but this is unnecessary. The plural (“my lords”) can be understood in an honorific sense even when a human being is in view. Most English versions regard this as a reference to Ezra, so the present translation supplies “your” before “counsel” to make this clear. |
| (0.27) | (Ezr 9:5) | 1 tn The Hebrew word used here is a hapax legomenon. It refers to the self-abasement that accompanies religious sorrow and fasting. |
| (0.27) | (Ezr 7:1) | 1 sn If the Artaxerxes of Ezra 7:1 is Artaxerxes I Longimanus (ca. 464-423 b.c.), Ezra must have arrived in Jerusalem ca. 458 b.c., since Ezra 7:7-8 connects the time of his arrival to the seventh year of the king. The arrival of Nehemiah is then linked to the twentieth year of the king (Neh 1:1), or ca. 445 b.c. Some scholars, however, have suggested that Ezra 7:7 should be read as “the thirty-seventh year” rather than “the seventh year.” This would have Ezra coming to Jerusalem after, rather than before, the arrival of Nehemiah. Others have taken the seventh year of Ezra 7:7-8 to refer not to Artaxerxes I but to Artaxerxes II, who ruled ca. 404-358 b.c. In this understanding Ezra would have returned to Jerusalem ca. 398 b.c., a good many years after the return of Nehemiah. Neither of these views is certain, however, and it seems better to retain the traditional understanding of the chronological sequence of returns by Ezra and Nehemiah. With this understanding there is a gap of about fifty-eight years between chapter six, which describes the dedication of the temple in 516 b.c., and chapter seven, which opens with Ezra’s coming to Jerusalem in 458 b.c. |
| (0.27) | (Ezr 6:3) | 4 tc The Syriac Peshitta reads “20 cubits” here, a measurement probably derived from dimensions given elsewhere for Solomon’s temple. According to 1 Kgs 6:2 the dimensions of the Solomonic temple were as follows: length, 60 cubits; width, 20 cubits; height, 30 cubits. Since one would expect the dimensions cited in Ezra 6:3 to correspond to those of Solomon’s temple, it is odd that no dimension for length is provided. The Syriac has apparently harmonized the width dimension provided here (“20 cubits”) to that given in 1 Kgs 6:2. |
| (0.27) | (2Ch 29:2) | 1 tn Heb “he did what was proper in the eyes of the Lord, according to all which David his father had done.” |
| (0.27) | (2Ch 27:2) | 1 tn Heb “he did what was proper in the eyes of the Lord, according to all which Uzziah his father had done.” |
| (0.27) | (2Ch 26:4) | 1 tn Heb “he did what was proper in the eyes of the Lord, according to all which Amaziah his father had done.” |
| (0.27) | (2Ch 25:20) | 2 tn Heb “because it was from God in order to give them into the hand because they sought the gods of Edom.” |
| (0.27) | (2Ch 23:16) | 1 tn Heb “and Jehoiada made a covenant between himself and [between] all the people and [between] the king, to become a people for the Lord.” |
