Discovery Box| (0.40) | (Isa 16:1) | 1 tc The Hebrew text reads literally, “Send [a plural imperatival form is used] a ram [to] the ruler of the land.” The term כַּר (kar, “ram”) should be emended to the plural כָּרִים (karim). The singular form in the text is probably the result of haplography; note that the next word begins with a mem (מ). |
| (0.40) | (Isa 10:16) | 3 tc Heb “and in the place of his glory burning will burn, like the burning of fire.” The highly repetitive text (יֵקַד יְקֹד כִּיקוֹד אֵשׁ, yeqad yeqod kiqod’esh) may be dittographic; if the second consonantal sequence יקד is omitted, the text would read “and in the place of his glory, it will burn like the burning of fire.” |
| (0.40) | (Isa 9:1) | 1 sn In the Hebrew text (BHS) the chapter division comes one verse later than in the English Bible; 9:1 (8:23 HT). Thus 9:2-21 in the English Bible = 9:1-20 in the Hebrew text. Beginning with 10:1 the verse numbers in the English Bible and the Hebrew Bible are again the same. |
| (0.40) | (Pro 27:16) | 4 tc The LXX took an etymologizing approach to the whole verse and translated it “the north wind is a severe wind, but by its name is termed auspicious.” In this rendering the Hebrew text’s “oil” became “its name,” “right hand” became “auspicious,” and “grasp” became “called.” |
| (0.40) | (Pro 21:14) | 2 tn The word כָּפָה (kafah) occurs only here; it means “to subdue,” but in New Hebrew it means “to overturn; to compel.” The BHS editors suggest a change to כָּבָה (kavah), “to be quenched,” based on Symmachus and Tg. Prov 21:14, but there is no substantial improvement in the text’s meaning with such a change. |
| (0.40) | (Pro 11:30) | 3 tc The Leningrad Codex, one of the most authoritative witnesses to the Hebrew text, mistakenly vocalized ש as שׂ (sin) instead of שׁ (shin). The result, נְפָשׂוֹת (nefasot), is not a word. Early printed editions of the Masoretic Text, other medieval Hebrew mss, read correctly נְפָשׁוֹת (nefashot, “souls”). |
| (0.40) | (Job 6:8) | 3 tn The text has תִקְוָתִי (tiqvati, “hope”). There is no reason to change the text to “my desire” (as Driver and others do) if the word is interpreted metonymically—it means “what I hope for.” What Job hopes for and asks for is death. |
| (0.40) | (Est 1:1) | 3 tn Where the Hebrew text has “Ahasuerus” (so KJV, NAB, NASB, NRSV) in this book the LXX has “Artaxerxes.” The ruler mentioned in the Hebrew text is Xerxes I (ca. 486-465 b.c.), and a number of modern English versions use “Xerxes” (e.g., NIV, NCV, CEV, NLT). |
| (0.40) | (2Ch 32:22) | 2 tc The Hebrew text reads literally, “and he led him from all around.” However, the present translation prefers the Septuagint and Vulgate reading, which suggests an original text of וַיָּנַח לָהֶם מִסָּבִיב (vayyanakh lahem missaviv, “and he gave rest to them from all around”). See 2 Chr 15:15 and 20:30. |
| (0.40) | (2Ch 6:26) | 5 tn The Hebrew text reads “because you answer them,” as if the verb is from עָנָה (ʿanah, “answer”). However, this reference to a divine answer is premature, since the next verse asks for God to intervene in mercy. It is better to revocalize the consonantal text as תְעַנֵּם (teʿannem, “you afflict them”), a Piel verb form from the homonym עָנָה (“afflict”). |
| (0.40) | (1Ch 1:17) | 1 tc The words “the sons of Aram” do not appear in the Hebrew text. Apparently the phrase וּבְנֵי אֲרָם (uvene ʾaram) has accidentally dropped out of the text by homoioteleuton (note the presence of אֲרָם just before this). The phrase is included in Gen 10:23. |
| (0.40) | (1Ki 22:43) | 2 sn Beginning with 22:43b, the verse numbers through 22:53 in the English Bible differ from the verse numbers in the Hebrew text (BHS) because 22:43b in the English Bible = 22:44 in the Hebrew text. The remaining verses in the chapter differ by one, with 22:44-53 ET = 22:45-54 HT. |
| (0.40) | (1Ki 16:2) | 1 tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 2-3 are one sentence comprised of a causal clause giving the reason for divine punishment (v. 2) and the main clause announcing the punishment (v. 3). The translation divides this sentence for stylistic reasons. |
| (0.40) | (1Ki 14:7) | 1 tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 7-11 are one long sentence comprised of a causal clause giving the reason for divine punishment (vv. 7-9) and the main clause announcing the punishment (vv. 10-11). The translation divides this lengthy sentence for stylistic reasons. |
| (0.40) | (1Ki 13:21) | 2 tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 21-22 are one long sentence comprised of a causal clause giving the reason for divine punishment (vv. 21-22a) and the main clause announcing the punishment (v. 22b). The translation divides this lengthy sentence for stylistic reasons. |
| (0.40) | (1Ki 5:1) | 1 sn The verse numbers in the English Bible differ from those in the Hebrew text (BHS) here; 5:1-18 in the English Bible corresponds to 5:15-32 in the Hebrew text. See the note at 4:21. |
| (0.40) | (2Sa 6:5) | 2 tc Heb “were celebrating before the Lord with all woods of fir” (cf. KJV, ASV, NASB). If the text is retained, the last expression must be elliptical, referring to musical instruments made from fir wood. But it is preferable to emend the text in light of 1 Chr 13:8, which reads “were celebrating before the Lord with all strength and with songs.” |
| (0.40) | (1Sa 20:23) | 1 tc Heb “the Lord [is] between me and between you forever.” The translation assumes that the original text read עֵד עַד־עוֹלָם (ʿed ʿad ʿolam), “a witness forever,” with the noun “a witness” accidentally falling out of the text by haplography. See P. K. McCarter, I Samuel (AB), 338. |
| (0.40) | (Jdg 17:10) | 2 tn The Hebrew text expands with the phrase: “and the Levite went.” This only makes sense if taken with “to live” in the next verse. Apparently “the Levite went” and “the Levite agreed” are alternative readings which have been juxtaposed in the text. |
| (0.40) | (Jdg 1:11) | 1 tn Heb “they went from there against the inhabitants of Debir.” The LXX reads the verb as “they went up,” which suggests that the Hebrew text translated by the LXX read וַיַּעַל (vayyaʿal) rather than the MT’s וַיֵּלֶךְ (vayyelekh). It is possible that this is the text to be preferred in v. 11. Cf. Josh 15:15. |
