Discovery Box| (0.5693411) | (Pro 1:11) |
2 tn The verb אָרַב (’arav, “to lie in wait”) it is used for planning murder (Deut 19:11), kidnapping (Judg 21:20), or seduction (Prov 23:28). |
| (0.5693411) | (Pro 6:1) |
5 tn Heb “struck your hands”; NIV “have struck hands in pledge”; NASB “have given a pledge.” The guarantee of a pledge was signaled by a handshake (e.g., 11:15; 17:18; 22:26). |
| (0.5693411) | (Pro 11:9) |
2 sn The Hebrew word originally meant “impious, godless, polluted, profane.” It later developed the idea of a “hypocrite” (Dan 11:32), one who conceals his evil under the appearance of godliness or kindness. This one is a false flatterer. |
| (0.5693411) | (Pro 18:4) |
4 sn This is an implied comparison (hypocatastasis), the fountain of wisdom being the person who speaks. The Greek version has “fountain of life” instead of “wisdom,” probably influenced from 10:11. |
| (0.5693411) | (Pro 18:12) |
3 sn The way to honor is through humility (e.g., Prov 11:2; 15:33; 16:18). The humility and exaltation of Jesus provides the classic example (Phil 2:1-10). |
| (0.5693411) | (Pro 20:23) |
2 tn Heb “not good.” This is a figure known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is wicked!” (e.g., 11:1; 20:10). |
| (0.5693411) | (Pro 22:25) |
2 sn The warning in this proverb is to avoid associating with a hothead because his influence could be fatal (a similar idea is found in the Instruction of Amenemope, chap. 9, 11:13-14 [ANET 423]). |
| (0.5693411) | (Pro 22:27) |
3 sn The third saying deals with rash vows: If people foolishly pledge what they have, they could lose everything (e.g., 6:1-5; 11:15; 17:18; 20:16; there is no Egyptian parallel). |
| (0.5693411) | (Pro 28:28) |
1 sn The proverb is essentially the same as 28:12 (e.g., Prov 11:10; 29:2, 16). It refers to the wicked “rising to power” in government. |
| (0.5693411) | (Sos 2:3) |
7 sn The term מָתוֹק (matoq, “sweet”) is used literally and figuratively. When used literally, it describes pleasant tasting foods, such as honey (Judg 14:14, 18; Prov 24:13; Ps 19:11) or sweet water (Num 33:28; Prov 9:17). Used figuratively, it describes what is pleasant to experience: friendship (Job 20:12; Ps 55:15; Prov 27:9), life (Eccl 11:7; Sir 40:18), sleep for the weary (Eccl 5:11), eloquence in speech (Prov 16:21, 24), and scripture (Ps 19:11). Those who adopt the “hyper-erotic” approach opt for the literal meaning: his “fruit” tastes sweet to her palate. The nonerotic approach takes the term in its figurative sense: The experience of his love was pleasant. |
| (0.5693411) | (Sos 5:2) |
4 sn The phrase קוֹל דּוֹדִי (qol dodi, “Listen! My lover …!”) that introduces this scene in 5:2-8 is the exact same phrase used in 2:8 to introduce the courtship section 2:8-11. In 2:8-11, the Beloved was excited about his unexpected arrival; however, in 5:2-8 she is apathetic about his unexpected approach. One should not miss the dramatic contrast between the Beloved’s eagerness to see her lover in 2:8-11 and her apathy about his approach on this evening in 5:2-8. The repetition of קוֹל דּוֹדִי (“Listen! My lover …!”) in 2:8 and 5:2 is designed to draw out the parallels and contrasts between 2:8-11 and 5:2-8. |
| (0.5693411) | (Isa 9:17) |
2 tn The translation understands the prefixed verbs יִשְׂמַח (yismakh) and יְרַחֵם (yÿrakhem) as preterites without vav (ו) consecutive. (See v. 11 and the note on “he stirred up.”) |
| (0.5693411) | (Isa 27:10) |
3 tn Heb “and destroy her branches.” The city is the antecedent of the third feminine singular pronominal suffix. Apparently the city is here compared to a tree. See also v. 11. |
| (0.5693411) | (Isa 41:2) |
1 sn The expression this one from the east refers to the Persian conqueror Cyrus, as later texts indicate (see 44:28-45:6; 46:11; 48:14-16). |
| (0.5693411) | (Isa 57:1) |
4 tn The Hebrew term בְּאֵין (bÿ’en) often has the nuance “when there is no.” See Prov 8:24; 11;14; 14:4; 15:22; 26:20; 29:18. |
| (0.5693411) | (Isa 58:13) |
5 tn Heb “and [call] the holy [day] of the Lord honored.” On קָדוֹשׁ (qadosh, “holy”) as indicating a time period, see BDB 872 s.v. 2.e (cf. also Neh 8:9-11). |
| (0.5693411) | (Isa 59:9) |
1 tn מִשְׁפָּט (mishpat), which refers to “justice” in the earlier verses, here refers to “justice from God,” or “vindication.” Because the people are unjust, God refuses to vindicate them before their enemies. See v. 11. |
| (0.5693411) | (Isa 61:10) |
1 sn The speaker in vv. 10-11 is not identified, but it is likely that the personified nation (or perhaps Zion) responds here to the Lord’s promise of restoration. |
| (0.5693411) | (Jer 7:30) |
4 tn Heb “the house which is called by my name.” Cf. 7:10, 11, 14 and see the translator’s note 7:10 for the explanation for this rendering. |
| (0.5693411) | (Jer 8:22) |
1 sn This medicinal ointment (Heb “balm”) consisted of the gum or resin from a tree that grows in Egypt and Palestine and was thought to have medicinal value (see also Jer 46:11). |
