Discovery Box| (0.45962339130435) | (Pro 28:22) |
1 tn Heb “a man with an evil eye” (as opposed to the generous man who has a “good” eye). This individual is selfish, unkind, unsympathetic to others. He looks only to his own gain. Cf. NAB “The avaricious man”; NLT “A greedy person.” |
| (0.45962339130435) | (Pro 28:25) |
3 tn The construction uses the participle בּוֹטֵחַ (boteakh) followed by עַל־יְהוָה (’al-yÿhvah), which gives the sense of “relying confidently on the |
| (0.45962339130435) | (Pro 29:11) |
1 tn Heb “his spirit.” It has been commonly interpreted to mean “his anger” (ASV, NAB, NIV, NRSV), but it probably means more than that. The fool gives full expression to his “soul,” whether it is anger or bitterness or frustration or any other emotions. He has no self-control. |
| (0.45962339130435) | (Pro 29:12) |
3 tn The verb שָׁרַת (sharat) means “to minister; to serve.” The Piel plural participle here refers to servants of the king who attend to him – courtiers and ministers (cf. NIV, NRSV, TEV, CEV “officials”; NLT “advisers”). This, his entourage, will have to resort to evil practices to gain his favor if he is swayed by such lies. |
| (0.45962339130435) | (Pro 29:17) |
1 tn The verb, a Hiphil imperfect with a suffix, could be subordinated to the preceding imperative to form a purpose clause (indirect volitive classification): “that he may give you rest.” The same then could apply to the second part of the verse. |
| (0.45962339130435) | (Pro 29:22) |
3 tn Heb “an abundance of transgression.” The phrase means “abounding in transgression” (BDB 913 s.v. רַב 1.d]). Not only does the angry person stir up dissension, but he also frequently causes sin in himself and in others (e.g., he%27s&tab=notes" ver="">14:17, 29; 15:18; 16:32; 22:24). |
| (0.45962339130435) | (Pro 30:3) |
1 sn The construction uses repetition to make the point emphatically: “I do not know the knowledge of the Holy One.” Agur’s claim to being “brutish” is here clarified – he is not one of those who has knowledge or understanding of God. C. H. Toy thinks the speaker is being sarcastic in reference to others who may have claimed such knowledge (Proverbs [ICC], 521). |
| (0.45962339130435) | (Pro 31:11) |
1 tn The first word of the second line begins with בּ (bet), the second letter in the Hebrew alphabet. The verb בָּטַח (batakh) means “to trust; to have confidence in.” With the subject of the verb being “the heart of her husband,” the idea is strengthened – he truly trusts her. Cf. NCV “trusts her completely”; NIV “has full confidence in her.” |
| (0.45962339130435) | (Pro 31:23) |
1 tn The first word of the fourteenth line begins with נ (nun), the fourteenth letter of the Hebrew alphabet. The form is the Niphal participle of יָדַע (yada’); it means that her husband is “known.” The point is that he is a prominent person, respected in the community. |
| (0.45962339130435) | (Ecc 2:20) |
4 tn Here the author uses an internal cognate accusative construction (accusative noun and verb from the same root) for emphasis: שֶׁעָמַלְתִּי הֶעָמָל (he’amal she’amalti, “the toil for which I had toiled”); see IBHS 167 §10.2.1g. |
| (0.45962339130435) | (Ecc 2:26) |
4 sn The three-fold repetition of the Hebrew word translated “give” in the first part of this verse creates irony: God “gives” the righteous the ability to prosper and to find enjoyment in his work; but to the wicked He “gives” the task of “giving” his wealth to the righteous. |
| (0.45962339130435) | (Ecc 4:5) |
1 tn Heb “the fool folds his hands.” The Hebrew idiom means that he does not work (e.g., Prov 6:10; 24:33). In the translation the words “and does no work” (which do not appear in the Hebrew text) have been supplied following the idiom to clarify what is meant. |
| (0.45962339130435) | (Sos 3:1) |
6 tc The LXX adds “I called him but he did not answer me” (ἐκάλεσα αὐτόν καὶ οὐχ ὑπήκουσέν μου, ekalesa auton kai ouc Juphkousen) to he%27s&tab=notes" ver="">3:2d on the basis of its appearance in the parallel expressions in Song 5:6. There is no textual support for its inclusion here. |
| (0.45962339130435) | (Sos 8:2) |
2 sn Continuing the little brother/older sister imagery of he%27s&tab=notes" ver="">8:1, the Beloved suggests that if she had been an older sister and he had been her little brother, she would have been able to nurse Solomon. This is a euphemism for her sensual desire to offer her breasts to Solomon in marital lovemaking. |
| (0.45962339130435) | (Isa 1:11) |
2 tn The verb שָׂבַע (sava’, “be satisfied, full”) is often used of eating and/or drinking one’s fill. See BDB 959 s.v. שָׂבַע. Here sacrifices are viewed, in typical ancient Near Eastern fashion, as food for the deity. God here declares that he has eaten and drunk, as it were, his fill. |
| (0.45962339130435) | (Isa 1:11) |
3 sn In the chiastic structure of the verse, the verbs at the beginning and end highlight God’s displeasure, while the heaping up of references to animals, fat, and blood in the middle lines hints at why God wants no more of their sacrifices. They have, as it were, piled the food on his table and he needs no more. |
| (0.45962339130435) | (Isa 2:5) |
2 tn Heb “let’s walk in the light of the Lord.” In this context, which speaks of the Lord’s instruction and commands, the “light of the Lord” refers to his moral standards by which he seeks to guide his people. One could paraphrase, “let’s obey the Lord’s commands.” |
| (0.45962339130435) | (Isa 5:12) |
2 tn Heb “the work of the Lord they do not look at, and the work of his hands they do not see.” God’s “work” can sometimes be his creative deeds, but in this context it is the judgment that he is planning to bring upon his people (cf. vv. he%27s&tab=notes" ver="">19, 26; 10:12; 28:21). |
| (0.45962339130435) | (Isa 5:23) |
1 sn In vv. he%27s&tab=notes" ver="">22-23 the prophet returns to themes with which he opened his speech. The accusatory elements of vv. he%27s&tab=notes" ver="">8, 11-12, 18-23 are arranged in a chiastic manner: (A) social injustice (8), (B) carousing (11-12a), (C) spiritual insensitivity (12b) // (C') spiritual insensitivity (18-21), (B') carousing (22), (A') social injustice (23). |
| (0.45962339130435) | (Isa 7:13) |
2 tn The verb is second plural in form, because the prophet addresses the whole family of David. He continues to use the plural in v. he%27s&tab=notes" ver="">14 (with one exception, see the notes on that verse), but then switches back to the second singular (addressing Ahaz specifically) in vv. he%27s&tab=notes" ver="">16-17. |
