Discovery Box| (0.59172303225806) | (Pro 23:3) |
3 sn Verses 1-3 form the sixth saying about being cautious before rulers (cf. Instruction of Amememope, chap. 23, 23:13-18). One should not get too familiar with rulers, for they always have ulterior motives. The Mishnah cites Gamaliel as warning that a ruler only draws someone into his court for his purpose, but in their day of trouble he will not be there to help them (m. Abot 2:3). |
| (0.59172303225806) | (Pro 23:27) |
2 tn Heb “foreign woman” (so ASV). The term נָכְרִיָּה (nokhriyyah, “foreign woman”) often refers to a prostitute (e.g., Prov 2:6; 5:20; 6:24; 7:5). While not all foreign women in Israel were prostitutes, their prospects for economic survival were meager and many turned to prostitution to earn a living. Some English versions see this term referring to an adulteress as opposed to a prostitute (cf. NAB, NASB, NIV, NRSV, NLT). |
| (0.59172303225806) | (Pro 27:11) |
3 sn The expression anyone who taunts me refers to those who would reproach or treat the sage with contempt, condemning him as a poor teacher. Teachers are often criticized for the faults and weaknesses of their students; but any teacher criticized that way takes pleasure in pointing to those who have learned as proof that he has not labored in vain (e.g., 1 Thess 2:19-20; 3:8). |
| (0.59172303225806) | (Pro 28:5) |
3 sn The contrast (and the difference) is between the wicked and those who seek the |
| (0.59172303225806) | (Pro 28:21) |
3 tn The meaning and connection of the line is not readily clear. It could be taken in one of two ways: (1) a person can steal even a small piece of bread if hungry, and so the court should show some compassion, or it should show no partiality even in such a pathetic case; (2) a person could be bribed for a very small price (a small piece of bread being the figure representing this). This second view harmonizes best with the law. |
| (0.59172303225806) | (Pro 29:5) |
4 tn There is some ambiguity concerning the referent of “his steps.” The net could be spread for the one flattered (cf. NRSV, “a net for the neighbor’s feet”; NLT, “their feet,” referring to others), or for the flatterer himself (cf. TEV “you set a trap for yourself”). The latter idea would make the verse more powerful: In flattering someone the flatterer is getting himself into a trap (e.g., 2:16; 7:5; 26:28; 28:23). |
| (0.59172303225806) | (Pro 29:8) |
2 tn The verb means “to blow; to breathe” (BDB 806 s.v. פּוּחַ). In the Hiphil imperfect its meaning here is “to excite; to inflame” a city, as in blowing up a flame or kindling a fire. It is also used with “words” in 6:19 and 12:17 – they “puff out words.” Such scornful people make dangerous situations worse, whereas the wise calm things down (e.g., 2 Sam 20). |
| (0.59172303225806) | (Ecc 2:4) |
1 tn Or “my works”; or “my accomplishments.” The term מַעֲשָׂי (ma’asay, “my works”) has been handled in two basic ways: (1) great works or projects, and (2) possessions. The latter assumes a metonymy, one’s effort standing for the possessions it produces. Both interpretations are reflected in the major English translations: “works” (KJV, NEB, NAB, ASV, NASB, MLB, RSV, Douay, Moffatt), “projects” (NIV), and “possessions” (NJPS). |
| (0.59172303225806) | (Ecc 2:16) |
2 tn As HALOT 798–99 s.v. עוֹלָם and BDB 762-64 s.v. עוֹלָם note, עוֹלָם (’olam) has a wide range of meanings: (1) indefinite time: “long time; duration,” (2) unlimited time: “eternal; eternity,” (3) future time: “things to come,” and (4) past time: “a long time back,” that is, the dark age of prehistory. The context here suggests the nuance “a long time.” |
| (0.59172303225806) | (Ecc 2:18) |
6 tn The 3rd person masculine singular suffix on אַנִּיחֶנּוּ (’annikhennu, “I must leave it”) refers to Qoheleth’s wealth, that is, the fruit of his labor (see the note on the phrase “hard labor” in 2:18). The suffix is rendered literally by nearly all translations; however, a few make its referent explicit: “I have to leave its fruits” (NEB), “I must leave them [= all the fruits of my labor]” (NAB). |
| (0.59172303225806) | (Ecc 2:20) |
3 tn Heb “all my toil.” As in 2:18-19, the term עֲמָלִי (’amali, “my labor”) is a metonymy of cause (i.e., my labor) for effect (i.e., the fruit of my labor). The metonymy is recognized by several translations: “all the fruits of my labor” (NAB); “all the fruit of my labor” (NASB); “all the gains I had made” (NJPS). |
| (0.59172303225806) | (Ecc 2:25) |
4 tc The MT reads מִמֶּנִּי (mimmenni, “more than I”). However, an alternate textual tradition of מִמֶּנּוּ (mimmennu,“apart from him [= God]”) is preserved in several medieval Hebrew |
| (0.59172303225806) | (Ecc 4:2) |
1 tn The verb שָׁבַח (shavakh) has a two-fold range of meaning: (1) “to praise; to laud”; and (2) “to congratulate” (HALOT 1387 s.v. I שׁבח; BDB 986 s.v. II שָׁבַח). The LXX translated it as ἐπῄνεσα (ephnesa, “I praised”). The English versions reflect the range of possible meanings: “praised” (KJV, ASV, Douay); “congratulated” (MLB, NASB); “declared/judged/accounted/thought…fortunate/happy” (NJPS, NEB, NIV, RSV, NRSV, NAB). |
| (0.59172303225806) | (Ecc 5:1) |
1 sn Beginning with 5:1, the verse numbers through 5:20 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 5:1 ET = 4:17 HT, 5:2 ET = 5:1 HT, etc., through 5:20 ET = 5:19 HT. Beginning with 6:1 the verse numbers in the English Bible and the Hebrew Bible are again the same. |
| (0.59172303225806) | (Ecc 5:10) |
3 tn The term הָמוֹן (hamon, “abundance; wealth”) has a wide range of meanings: (1) agitation; (2) turmoil; (3) noise; (4) pomp; (5) multitude; crowd = noisy crowd; and (6) abundance; wealth (HALOT 250 s.v. הָמוֹן 1–6). Here, it refers to abundant wealth (related to “pomp”); cf. HALOT 250 s.v. הָמוֹן 6, that is, lavish abundant wealth (Ezek 29:19; 30:4; 1 Chr 29:16). |
| (0.59172303225806) | (Ecc 5:19) |
2 tn Heb “this.” The feminine singular demonstrative pronoun זֹה (zoh, “this”) refers back to all that preceded it in the verse (e.g., GKC 440-41 §135.p), that is, the ability to enjoy the fruit of one’s labor is the gift of God (e.g., Eccl 2:24-26). The phrase “these things” is used in the translation for clarity. |
| (0.59172303225806) | (Ecc 5:20) |
1 tn The verb זָכַר (zakhar, “to remember”) may be nuanced “to call to mind; to think about,” that is, “to reflect upon” (e.g., Isa 47:7; Lam 1:9; Job 21:6; 36:24; 40:32; Eccl 11:8); cf. BDB 270 s.v. זָכַר 5; HALOT 270 s.v. I זכר 2. |
| (0.59172303225806) | (Ecc 7:18) |
4 tn Heb “both.” The term “warnings” does not appear in the Hebrew text, but is supplied in the translation for clarity. Alternately, “both [extremes]” or “both [fates].” The point of this expression is either (1) “ he achieves both things,” (2) “he escapes all these misfortunes,” (3) “he does his duty by both,” or (4) “he avoids both extremes.” See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:580–81. |
| (0.59172303225806) | (Ecc 8:9) |
7 tn Heb “man.” The word “other” does not appear in the Hebrew text, but is supplied in the translation for clarity. The singular noun אָדָם (’adam, “man”) functions as a collective singular, connoting “men, people” (cf. HALOT 14 s.v. אָדָם 1; BDB 9 s.v. אָדָם 2). The absence of the article might suggest an indefinite rather than an individual, particular sense. |
| (0.59172303225806) | (Ecc 12:1) |
2 tn The temporal adjective עַד (’ad, “before”) appears three times in 12:1-7 (vv. 1b, 2a, 6a). Likewise, the temporal preposition בְּ (bet, “when”) is repeated (vv. 3a, 4b). These seven verses comprise one long sentence in Hebrew: The main clause is 12:1a (“Remember your Creator in the days of your youth”), while 12:1b-7 consists of five subordinate temporal clauses (“before…before…when…when…before…”). |
