Your search for "To" did not find any bible verses that matched.
Discovery Box| (0.27) | (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. |
| (0.27) | (2Sa 16:21) | 1 tn Heb “approach,” The verb בּוֹא (boʾ) with the preposition אֶל (ʾel) means “come to” or “approach,” but is also used as a euphemism for sexual relations. |
| (0.27) | (2Sa 15:35) | 1 tn Heb “Will not Zadok and Abiathar the priests be there with you?” The rhetorical question draws attention to the fact that Hushai will not be alone. |
| (0.27) | (2Sa 14:30) | 1 tc The LXX adds here the following words: “And the servants of Absalom burned them up. And the servants of Joab came to him, rending their garments. They said….” |
| (0.27) | (2Sa 14:4) | 2 tn The word “me” is left to be inferred in the Hebrew text; it is present in the Syriac Peshitta and Vulgate. |
| (0.27) | (2Sa 12:24) | 1 tn The combination of the verb בּוֹא (boʾ; “to come, enter”) and the preposition אֶל (ʾel; “to”) means “to approach, to come to” (HALOT 1:113). This common expression is also used as a euphemism for coming together for sexual relations. Although some take the phrase to be a graphic depiction of a man actions in sexual relations with a woman, certain factors clarify that it is a euphemism. First, the phrase also describes a woman approaching a man for sexual relations (2 Sam 11:4), a situation where this phrase cannot be explicitly descriptive. Second, the phrase is paired here with שָׁכַב (shakhav), “to lie down,” which only makes sense if the two are complementary (compare also Gen 19:33-34 which uses both verbs of Lot’s daughters, but without the preposition). The verb שָׁכַב can imply lying down for sleep or for sexual relations. When בּוֹא אֶל (boʾ ʾel) is used with שָׁכַב (shakhav), they state the natural progression of approaching and then lying with. Hebrew can use the two together, or either separately, as a euphemism for sexual relations. But if the phrase בּוֹא אֶל were already an explicit depiction of sex, then the latter phrase with שָׁכַב, “to lie with,” would be pointless. So 2 Sam 11:4 and 2 Sam 12:24 are important evidence for how this phrase really works, and it is appropriate to also use euphemisms in translation. |
| (0.27) | (2Sa 12:14) | 1 tc The MT has here “because you have caused the enemies of the Lord to treat the Lord with such contempt.” This is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this ancient tradition, the scribes changed the text in order to soften somewhat the negative light in which David was presented. If that is the case, the MT reflects the altered text. The present translation departs from the MT here. Elsewhere the Piel stem of this verb means “treat with contempt,” but never “cause someone to treat with contempt.” |
| (0.27) | (2Sa 12:4) | 1 tn Heb “came to the rich man.” In the translation “arrived at the rich man’s home” has been used for stylistic reasons. |
| (0.27) | (2Sa 9:11) | 2 tc Heb “my table.” But the first person reference to David is awkward here since the quotation of David’s words has already been concluded in v. 10; nor does the “my” refer to Ziba, since the latter part of v. 11 does not seem to be part of Ziba’s response to the king. The ancient versions are not unanimous in the way that they render the phrase. The LXX has “the table of David” (τῆς τραπέζης Δαυιδ, tēs trapezēs Dauid); the Syriac Peshitta has “the table of the king” (patureh demalkaʾ); the Vulgate has “your table” (mensam tuam). The present translation follows the LXX. |
| (0.27) | (2Sa 8:10) | 4 tn Heb “and to bless him because he fought with Hadadezer and defeated him, for Hadadezer was a man of battles with Toi.” |
| (0.27) | (2Sa 8:8) | 1 tn Heb “Betah” (so KJV, NASB, NRSV), but the name should probably be corrected to “Tebah.” See the parallel text in 1 Chr 18:8. |
| (0.27) | (2Sa 7:23) | 2 tn Heb “whose God” or “because God.” In the Hebrew text this clause is subordinated to what precedes. The clauses are separated in the translation for stylistic reasons. |
| (0.27) | (2Sa 5:10) | 1 tc 4QSama and the LXX lack the word “God,” probably due to harmonization with the more common biblical phrase “the Lord of hosts.” |
| (0.27) | (2Sa 4:6) | 2 tc The LXX (followed by NLT) reads, “behold the house doorkeeper was cleaning wheat and became drowsy and fell asleep and the brothers Rekcha and Baana avoided notice.” Josephus refers to the LXX with a slight expansion on the tradition in Ant. 7:48. The last sentence appears to follow the Hebrew MT, although understanding the final verb נִמְלָטוּ (nimlatu; Niphal of מָלַט, malat) “to escape” as “escaping notice” is without parallel. The beginning of the verse in the LXX shares at least the words “midst of house” and “wheat” with the Hebrew MT. What sort of textual corruption through common scribal copying errors could lead to the different texts is unclear. |
| (0.27) | (2Sa 3:7) | 2 tn The expression בּוֹא אֶל (boʾ ʾel) means “come to” or “approach,” but is also used as a euphemism for sexual relations. |
| (0.27) | (2Sa 2:29) | 1 sn The rift valley is a large geographic feature extending from Galilee to the Gulf of Aqaba. Here only a section of the Jordan Valley is in view. |
| (0.27) | (1Sa 30:2) | 1 tc The MT omits “and all,” while the LXX includes it. That the next verse refers to the children as well as the women argues in favor of it. |
| (0.27) | (1Sa 29:2) | 1 tn Heb “passing by with respect to hundreds and thousands.” This apparently describes a mustering of troops for the purpose of inspection and readiness. |
| (0.27) | (1Sa 28:8) | 1 tn Heb “Use divination for me with the ritual pit and bring up for me the one whom I say to you.” |
| (0.27) | (1Sa 26:25) | 2 tn Heb “you will certainly do and also you will certainly be able.” The infinitive absolutes placed before the finite verbal forms lend emphasis to the statement. |
