Discovery Box| (0.57622994594595) | (Pro 30:24) |
1 tn Heb “Four are the small things of the earth.” TEV has “four animals,” though in the list of four that follows, two are insects and one is a reptile. |
| (0.57622994594595) | (Pro 30:29) |
1 tn The form מֵיטִיבֵי (metibe) is the Hiphil participle, plural construct. It has the idea of “doing good [in] their step.” They move about well, i.e., magnificently. The genitive would be a genitive of specification. |
| (0.57622994594595) | (Pro 31:2) |
1 tn The form מַה (mah), normally the interrogative “what?” (so KJV, ASV, NAB, NASB) is best interpreted here as an exclamation. Tg. Prov 31:2 has “Woe!” |
| (0.57622994594595) | (Pro 31:28) |
1 sn The deliberate action of “rising up” to call her blessed is the Hebrew way of indicating something important is about to be done that has to be prepared for. |
| (0.57622994594595) | (Ecc 1:9) |
1 tn Heb “what is.” The Hebrew verbal form is a perfect. Another option is to translate, “What has been.” See the next line, which speaks of the past and the future. |
| (0.57622994594595) | (Ecc 7:14) |
3 tn Less probable renderings of this line are “God hath made the one side by side with the other” (ASV) and “God has set the one alongside the other” (NEB). |
| (0.57622994594595) | (Sos 1:15) |
4 tn Heb “Your eyes are doves.” This metaphor compares her eyes to doves. There is no lack of suggestions as to the point of the comparison: (1) Arabic love literature describes doves having sentimental eyes, the point here (Marcia Falk, Love Lyrics from the Bible, 113). (2) The comparison has to do with the color of her eyes (G. L. Carr, Song of Solomon [TOTC], 86). (3) The comparison has to do with the glistening color of the dove and its quick movements, that is, her eyes had a beautiful color and had lively motion (M. H. Pope, Song of Songs [AB], 356). (4) The comparison has to do with the fluttering of her eyes which reminded him of the fluttering of a dove’s wings (M. D. Goulder, The Song of Fourteen Songs [JSOTSup], 5). (5) The comparison has to do with gentleness and purity, as well as longing and simplicity (K&D 18:38). |
| (0.57622994594595) | (Sos 7:4) |
2 sn It is impossible at the present time to determine the exact significance of the comparison of her eyes to the “gate of Bath-Rabbim” because this site has not yet been identified by archaeologists. |
| (0.57622994594595) | (Isa 5:1) |
2 sn Israel, viewing herself as the Lord’s lover, refers to herself as his vineyard. The metaphor has sexual connotations, for it pictures her capacity to satisfy his appetite and to produce children. See Song 8:12. |
| (0.57622994594595) | (Isa 6:3) |
2 tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9. |
| (0.57622994594595) | (Isa 6:5) |
2 tn Heb “a man unclean of lips am I.” Isaiah is not qualified to praise the king. His lips (the instruments of praise) are “unclean” because he has been contaminated by sin. |
| (0.57622994594595) | (Isa 6:5) |
4 tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9. |
| (0.57622994594595) | (Isa 9:7) |
1 tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.” |
| (0.57622994594595) | (Isa 10:13) |
2 tc The consonantal text (Kethib) has כְּאַבִּיר (kÿ’abir, “like a strong one”); the marginal reading (Qere) is כַּבִיר (kavir, “mighty one”). |
| (0.57622994594595) | (Isa 11:8) |
3 tc The Hebrew text has the otherwise unattested מְאוּרַת (mÿ’urat, “place of light”), i.e., opening of a hole. Some prefer to emend to מְעָרַת (mÿ’arat, “cave, den”). |
| (0.57622994594595) | (Isa 22:14) |
2 tn Heb “Certainly this sin will not be atoned for until you die.” This does not imply that their death will bring atonement; rather it emphasizes that their sin is unpardonable. The statement has the form of an oath. |
| (0.57622994594595) | (Isa 25:3) |
1 tn The Hebrew text has a singular form, but it should be emended to a plural or eliminated altogether. The noun may have been accidentally copied from the preceding verse. |
| (0.57622994594595) | (Isa 27:8) |
2 tn The Hebrew text has no object expressed, but one can understand a third feminine singular pronominal object and place a mappiq in the final he (ה) of the form to indicate the suffix. |
| (0.57622994594595) | (Isa 28:24) |
1 tn Heb “All the day does the plowman plow in order to plant?” The phrase “all the day” here has the sense of “continually, always.” See BDB 400 s.v. יוֹם. |
| (0.57622994594595) | (Isa 29:1) |
2 tn Heb “the town where David camped.” The verb חָנָה (khanah, “camp”) probably has the nuance “lay siege to” here. See v. 3. Another option is to take the verb in the sense of “lived, settled.” |
