Discovery Box| (0.25) | (Job 3:18) | 3 tn The verb שַׁאֲנָנוּ (shaʾananu) is the Palel of שָׁאַן (shaʾan) which means “to rest.” It refers to the normal rest or refreshment of individuals; here it is contrasted with the harsh treatment normally put on prisoners. |
| (0.25) | (Job 2:8) | 1 tn The verb גָּרַד (garad) is a hapax legomenon (only occurring here). Modern Hebrew has retained a meaning “to scrape,” which is what the cognate Syriac and Arabic indicate. In the Hitpael it would mean “scrape himself.” |
| (0.25) | (Job 1:15) | 3 sn Job’s servants were probably armed and gave resistance, which would be the normal case in that time. This was probably why they were “killed with the sword.” |
| (0.25) | (Job 1:5) | 1 tn The verse begins with the temporal indicator “and it happened” or “and it came to pass,” which need not be translated. The particle כִּי (ki, “when”) with the initial verbal form indicates it is a temporal clause. |
| (0.25) | (Est 1:15) | 1 tn These words are not present in the Hebrew text, but have been supplied in the translation for clarity (cf. NIV, NCV, CEV, NLT, all of which supply similar phrases). |
| (0.25) | (Est 1:1) | 4 tn Heb “in the days of Ahasuerus, that Ahasuerus who used to rule…” The phrase “I am referring to” has been supplied to clarify the force of the third person masculine singular pronoun, which is functioning like a demonstrative pronoun. |
| (0.25) | (Neh 12:16) | 1 tc The present translation (along with most English versions) reads with the Qere and the Syriac Peshitta לְעִדּוֹא (leʿiddoʾ, “Iddo”) rather than the MT reading לַעֲדָיָא (laʿadayaʾ) which probably arose through graphic confusion. Cf. v. 4. |
| (0.25) | (Neh 7:3) | 1 tc The present translation (along with most English versions) reads with the Qere, a Qumran text, and the ancient versions וָאֹמַר (vaʾomar, “and I said”) rather than the Kethib of the MT, which reads וַיֹּאמֶר (vayyoʾmer, “and he said”). |
| (0.25) | (Neh 5:9) | 2 tn Heb “not good.” The statement “The thing…is not good” is an example of tapeinosis, a figurative expression which emphasizes the intended point (“The thing…is wrong!”) by negating its opposite. |
| (0.25) | (Neh 4:13) | 1 tc The MT preserves the anomalous Kethib form צְחִחִיִּים (tsekhikhiyyim); the Qere reads צְחִיחִים (tsekhikhim) which is preferred (BDB 850 s.v. צָהִיחַ; HALOT 1018 s.v. *צָהִיחַ). |
| (0.25) | (Neh 2:1) | 2 tc The translation reads לְפָנִים (lefanim, “formerly”) rather than לְפָנָיו (lefanayv, “to his face”) of the MT. The MT seems to suggest that Nehemiah was not sad before the king, which is contrary to what follows. |
| (0.25) | (Ezr 2:63) | 3 sn The Urim and Thummim were two objects used to determine God’s will; there is no clear evidence of their size or shape, or the material from which they were made. |
| (0.25) | (2Ch 29:32) | 1 tn Heb “and the number of burnt sacrifices which the assembly brought was seventy bulls, one hundred rams, two hundred lambs; for a burnt sacrifice to the Lord were all these.” |
| (0.25) | (2Ch 21:7) | 3 tn Heb “which he made to David, just as he had promised to give him and his sons a lamp all the days.” Here “lamp” is metaphorical, symbolizing the Davidic dynasty. |
| (0.25) | (2Ch 20:34) | 1 tn Heb “the rest of the events of Jehoshaphat, the former and the latter, look, they are written in the records of Jehu son of Hanani, which are taken up in the scroll of the kings of Israel.” |
| (0.25) | (2Ch 20:25) | 2 tc The MT reads פְגָרִים (fegarim, “corpses”), but this seems odd among a list of plunder. A few medieval Hebrew mss and the Vulgate read בְגָדִים (vegadim, “clothing”), which fits the context much better. |
| (0.25) | (2Ch 20:2) | 3 tc Most Hebrew mss, the LXX, and Vulgate read “from Aram” (i.e., Syria), but this should be emended to “Edom,” which is the reading of one Hebrew ms and the Old Latin. |
| (0.25) | (2Ch 20:2) | 2 tn Heb “the Sea”; in context (“from the direction of Edom”) this must refer to the Dead Sea, which has been specified in the translation for clarity (cf. NEB, NLT). |
| (0.25) | (2Ch 13:9) | 1 tn In the Hebrew text this is phrased as a rhetorical question, “Did you not banish?” The rhetorical question expects the answer, “Of course you did,” the force of which is reflected in the translation “But you banished.” |
| (0.25) | (2Ch 7:20) | 4 tn Heb “him,” which appears in context to refer to Israel (i.e., “you” in direct address). Many translations understand the direct object of the verb “make” to be the temple (NEB, NASB, NIV, NRSV “it”). |
