Discovery Box| (0.111354225) | (Ecc 8:14) |
3 tn Or “vanity” (again at the end of this verse). The Hebrew term הֶבֶל (hevel) here denotes “enigma,” that is, something that is difficult to understand. This sense is derived from the literal referent of breath, vapor or wind that cannot be seen; thus, “obscure; dark; difficult to understand; enigmatic” (see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הֶבֶל). It is used in this sense in reference to enigmas in life (Kir+Heres&tab=notes" ver="">6:2; 8:10, 14) and the future which is obscure (Kir+Heres&tab=notes" ver="">11:8, 10). |
| (0.111354225) | (Ecc 10:4) |
5 tn The noun II מַרְפֵּא (marpe’, “calmness”) is used in reference to keeping one’s composure with a peaceful heart (Prov 14:30) and responding to criticism with a gentle tongue (Prov 15:4); cf. HALOT 637 s.v. II מַרְפֵּא. It is used in reference to keeping one’s composure in an emotionally charged situation (BDB 951 s.v. מַרְפֵּא 2). The term “calmness” is used here as a metonymy of association, meaning “calm response.” |
| (0.111354225) | (Ecc 11:8) |
2 tn The term הֶבֶל (hevel) here means “obscure,” that is, unknown. This sense is derived from the literal concept of breath, vapor or wind that cannot be seen; thus, the idea of “obscure; dark; difficult to understand; enigmatic” (see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הֶבֶל). It is used in this sense in reference to enigmas in life (Kir+Heres&tab=notes" ver="">6:2; 8:10, 14) and the future which is obscure (Kir+Heres&tab=notes" ver="">11:8). |
| (0.111354225) | (Ecc 11:10) |
1 tn The verb סוּר (sur, “to remove”) normally depicts a concrete action of removing a physical object from someone’s presence (HALOT 748 s.v. סור 1). Here, it is used figuratively (hypocatastasis) of the emotional/psychological action of banishing unnecessary emotional stress from one’s mind. The Hiphil usage means “to remove; to abolish; to keep away; to turn away; to push aside” (HALOT 748 s.v. Kir+Heres&tab=notes" ver="">1). The English versions render this term in a variety of ways, none of which is very poetic: “remove” (KJV, RSV, ASV, NASB); “turn aside” (YLT); “ward off” (NAB); and “banish” (NEB, MLB, NIV, NRSV, NJPS, Moffatt). |
| (0.111354225) | (Ecc 11:10) |
2 tn The root “vexation” (כַּעַס, ka’as) has a broad range of meanings: “anger” (Deut 4:25; 9:18), “irritation” (Deut 32:21), “offend” (2 Kgs 23:26; Neh 3:37), “vexation” or “frustration” (Ezek 20:28), “grief” (1 Sam 1:6), and “worry” (Ps 112:10; Eccl 7:9); cf. HALOT 491 s.v. כַּעַס. Here, it refers in general to unnecessary emotional stress and anxiety that can deprive a person of the legitimate enjoyment of life and its temporal benefits. |
| (0.111354225) | (Ecc 12:1) |
3 tn The adjective רָעָה (ra’ah, “evil”) does not refer here to ethical evil, but to physical difficulty, injury, pain, deprivation and suffering (e.g., Deut 31:17, 21; 32:23; 1 Sam 10:19; Neh 1:3; 2:17; Pss 34:20; 40:13; 88:4; 107:26; Eccl 11:10; Jer 2:27; Lam 3:38); see HALOT 1263 s.v. רָעָה 4.b; BDB 949 s.v. רָעָה 2. |
| (0.111354225) | (Ecc 12:4) |
1 tn The noun טַחֲנָה (takhanah) refers to a “grinding-mill” where grain is ground into flour (HALOT 374 s.v. טַחֲנָה). The term is here used as a double entendre, figuratively describing the loss of one’s teeth at the onset of old age. The figurative usage also draws upon the polysemantic nature of this noun; the related Arabic root tahinat means “molar tooth” (HALOT 374 s.v. *טֹחֲנָה). |
| (0.111354225) | (Sos 1:11) |
1 tn The subject of the 1st person common plural verb נַעֲשֶׂה (na’aseh) might be the maidens of Jerusalem mentioned in Kir+Heres&tab=notes" ver="">1:4[5]. However, this might be an example of heterosis of number, that is, the 1st person common plural for 1st person common singular person. In this case, her lover – the speaker throughout the rest of Kir+Heres&tab=notes" ver="">1:8-9[9-10] – would still be the speaker here. Other possible examples of heterosis of number of the plural for the singular in the Song include Kir+Heres&tab=notes" ver="">1:3[4]; Kir+Heres&tab=notes" ver="">2:15; 5:1b; Kir+Heres&tab=notes" ver="">6:13[Kir+Heres&tab=notes" ver="">7:1]. |
| (0.111354225) | (Sos 3:2) |
2 tn The root סָבַב (savav) in the Qal stem means “to go around, to do a circuit” (1 Sam 7:16; 2 Chr 17:9; 23:2; Eccl 12:5; Song 3:3; Isa 23:16; Hab 2:16), while the Polel stem means “to prowl around” (Ps 59:7, 15; Song 3:2) (HALOT 739-740 s.v. סבב). The idea here is that the Beloved is determined to “look all around” until she finds her beloved. |
| (0.111354225) | (Sos 6:9) |
1 tn Alternately, “She alone is my dove, my perfect one.” The term אַחַת (’akhat) is used here as an adjective of quality: “unique, singular, the only one” (DCH 1:180 s.v. אֶחָד 1b). The masculine form is used elsewhere to describe Yahweh as the “only” or “unique” God of Israel who demands exclusive love and loyalty (Deut 6:4; Zech 14:9). Although Solomon possessed a large harem, she was the only woman for him. |
| (0.111354225) | (Sos 7:1) |
3 tn The term ַַחמּוּק (khammuq, “curve”) describes the shapely curvature of her legs (HALOT 327; BDB 330 s.v. Kir+Heres&tab=notes" ver="">2) rather than a curving, dancing motion (Arabic bridal dance view). Although the verb חָמַק (khamaq, “turn”) appears twice (Song 5:6; Jer 31:22), the noun חַמּוּק is a hapax legomenon. In postbiblical Hebrew it refers to “rundles” (Jastrow 476 s.v. חַמּוּק). The term here has been translated in various ways: “[thigh] joints” (KJV), “rounded [thighs]” (RSV), “curves [of thighs]” (NASB), “graceful [thighs]” (NIV). |
| (0.111354225) | (Sos 8:6) |
2 tn The term לֵבָב (levav, “heart”) is used figuratively here as (1) a metonymy (container for the thing contained) for his chest over which the cylinder seal was hung or (2) a metonymy (concrete body part for the abstract emotions with which it is associated) for his emotions, such as love and loyalty to the Beloved (e.g., Judg 16:25; Ruth 3:7; 1 Sam 25:36; 2 Sam 13:28; 1 Kgs 8:66) (HALOT 514-15 s.v. לֵב) (see H. W. Wolff, Anthropology of the Old Testament, 40-58). |
| (0.111354225) | (Isa 3:4) |
1 tn The words “the Lord says” are supplied in the translation for clarification. The prophet speaks in vv. Kir+Heres&tab=notes" ver="">1-3 (note the third person reference to the Lord in v. Kir+Heres&tab=notes" ver="">1), but here the Lord himself announces that he will intervene in judgment. It is unclear where the Lord’s words end and the prophet’s pick up again. The prophet is apparently speaking again by v. Kir+Heres&tab=notes" ver="">8, where the Lord is referred to in the third person. Since vv. Kir+Heres&tab=notes" ver="">4-7 comprise a thematic unity, the quotation probably extends through v. Kir+Heres&tab=notes" ver="">7. |
| (0.111354225) | (Isa 7:5) |
1 tn This sentence opens with the conjunction יַעַן כִּי (ya’an ki, “because”). Consequently some take vv. Kir+Heres&tab=notes" ver="">5-6 with what precedes, as another reason why Ahaz might be tempted to fear (see v. Kir+Heres&tab=notes" ver="">4). However, it is more likely that vv. Kir+Heres&tab=notes" ver="">5-6 give the basis for the Lord’s announcement in vv. Kir+Heres&tab=notes" ver="">7-9. The conjunction יַעַן כִּי here introduces the basis for judgment (as in Kir+Heres&tab=notes" ver="">3:16; 8:6; 29:13), which is then followed by the formal announcement of judgment. |
| (0.111354225) | (Isa 7:9) |
1 tn Heb “if you do not believe, you will not endure.” The verb forms are second plural; the Lord here addresses the entire Davidic family and court. (Verse Kir+Heres&tab=notes" ver="">4 was addressed to the king.) There is a wordplay in the Hebrew text, designed to draw attention to the alternatives set before the king (cf. Kir+Heres&tab=notes" ver="">1:20). “Believe” (תַאֳמִינוּ, ta’aminu) is a Hiphil form of the verb אָמָן (’aman); “endure” (תֵאָמֵנוּ, te’amenu) is a Niphal form of this same verb. |
| (0.111354225) | (Isa 8:9) |
1 tn The verb רֹעוּ (ro’u) is a Qal imperative, masculine plural from רָעַע (ra’a’, “break”). Elsewhere both transitive (Job 34:24; Ps 2:9; Jer 15:12) and intransitive (Prov 25:19; Jer 11:16) senses are attested for the Qal of this verb. Because no object appears here, the form is likely intransitive: “be broken.” In this case the imperative is rhetorical (like “be shattered” later in the verse) and equivalent to a prediction, “you will be broken.” On the rhetorical use of the imperative in general, see IBHS 572 §34.4c; GKC 324 §110.c. |
| (0.111354225) | (Isa 8:20) |
2 tn Heb “If they do not speak according to this word, [it is] because it has no light of dawn.” The literal translation suggests that “this word” refers to the instruction/testimony. However, it is likely that אִם־לֹא (’im-lo’) is asseverative here, as in Kir+Heres&tab=notes" ver="">5:9. In this case “this word” refers to the quotation recorded in v. Kir+Heres&tab=notes" ver="">19. For a discussion of the problem see J. N. Oswalt, Isaiah (NICOT), 230, n. 9. The singular pronoun in the second half of the verse is collective, referring back to the nation (see v. Kir+Heres&tab=notes" ver="">19b). |
| (0.111354225) | (Isa 9:12) |
2 tn Heb “in all this his anger is not turned, and still his hand is outstretched.” One could translate in the past tense here (and in Kir+Heres&tab=notes" ver="">9:17b and 21b), but the appearance of the refrain in Kir+Heres&tab=notes" ver="">10:4b, where it follows a woe oracle prophesying a future judgment, suggests it is a dramatic portrait of the judge which did not change throughout this period of past judgment and will remain unchanged in the future. The English present tense is chosen to best reflect this dramatic mood. (See also Kir+Heres&tab=notes" ver="">5:25b, where the refrain appears following a dramatic description of coming judgment.) |
| (0.111354225) | (Isa 14:29) |
2 tn Heb “flying burning one.” The designation “burning one” may allude to the serpent’s appearance or the effect of its poisonous bite. (See the note at Kir+Heres&tab=notes" ver="">6:2.) The qualifier “flying” probably refers to the serpent’s quick, darting movements, though one might propose a homonym here, meaning “biting.” (See J. N. Oswalt, Isaiah [NICOT], 1:332, n. 18.) Some might think in terms of a mythological flying, fire breathing dragon (cf. NAB “a flying saraph”; CEV “a flying fiery dragon”), but this proposal does not make good sense in Kir+Heres&tab=notes" ver="">30:6, where the phrase “flying burning one” appears again in a list of desert animals. |
| (0.111354225) | (Isa 24:6) |
3 tn BDB 359 s.v. חָרַר derives the verb חָרוּ (kharu) from חָרַר (kharar, “burn”), but HALOT 351 s.v. II חרה understands a hapax legomenon חָרָה (kharah, “to diminish in number,” a homonym of חָרָה) here, relating it to an alleged Arabic cognate meaning “to decrease.” The Qumran scroll 1QIsaa has חורו, perhaps understanding the root as חָוַר (khavar, “grow pale”; see Isa 29:22 and HALOT 299 s.v. I חור). |
