Discovery Box| (0.5073307027027) | (Pro 28:4) |
1 sn Some commentators do not think that the word refers to the Mosaic law, but to “instruction” or “teaching” in general (cf. NCV “who disobey what they have been taught”). However, the expression “keep the law” in the second line indicates that it is binding, which would not be true of teaching in general (J. Bright, “The Apodictic Prohibition: Some Observations,” JBL 92 [1973]: 185-204). Moreover, Proverbs 28:9 and 29:18 refer to the law, and this chapter has a stress on piety. |
| (0.5073307027027) | (Pro 30:15) |
4 sn There is a noticeable rhetorical sequence here: two daughters, three things, four (see W. M. Roth, “The Numerical Sequence x / x +1 in the Old Testament,” VT 12 [1962]: 300-311, and “Numerical Sayings in the Old Testament,” VT 13 [1965]: 86). W. McKane thinks the series builds to a climax with the four, and in the four the barren woman is the focal point, the other three being metaphors for her sexual desire (Proverbs [OTL], 656). This interpretation is a minority view, however, and has not won widespread support. |
| (0.5073307027027) | (Pro 30:31) |
1 tn The Hebrew term זַרְזִיר (zarzir) means “girt”; it occurs only here with “loins” in the Bible: “that which is girt in the loins” (BDB 267 s.v.). Some have interpreted this to be the “greyhound” because it is narrow in the flanks (J. H. Greenstone, Proverbs, 327); so KJV, ASV. Others have suggested the warhorse, zebra, raven, or starling. Tg. Prov 30:31 has it as the large fighting cock that struts around among the hens. There is no clear referent that is convincing, although most modern English versions use “strutting rooster” or something similar (cf. CEV “proud roosters”). |
| (0.5073307027027) | (Pro 31:4) |
3 tn The MT has אֵו (’ev), a Kethib/Qere reading. The Kethib is אוֹ (’o) but the Qere is אֵי (’ey). Some follow the Qere and take the word as a shortened form of וַֹיֵּה, “where?” This would mean the ruler would be always asking for drink (cf. ASV). Others reconstruct to אַוֵּה (’avveh, “to desire; to crave”). In either case, the verse would be saying that a king is not to be wanting/seeking alcohol. |
| (0.5073307027027) | (Pro 31:4) |
3 tn Here “strong drink” probably refers to barley beer (cf. NIV, NCV “beer”). |
| (0.5073307027027) | (Pro 31:6) |
2 tn Heb “to the bitter of soul.” The phrase לְמָרֵי נָפֶשׁ (lÿmare nafesh) has been translated “of heavy hearts” (KJV); “in anguish” (NIV); “in misery” (TEV); “in bitter distress” (NRSV); “sorely depressed” (NAB); “in deep depression (NLT); “have lost all hope” (CEV). The word “bitter” (מַר, mar) describes the physical and mental/spiritual suffering as a result of affliction, grief, or suffering – these people are in emotional pain. So the idea of “bitterly distressed” works as well as any other translation. |
| (0.5073307027027) | (Pro 31:13) |
1 tn The first word of the fourth line begins with דּ (dalet) the fourth letter of the Hebrew alphabet. The verb דָרַשׁ (darash) means “to seek; to inquire; to investigate.” The idea is that she looks for the wool and flax to do her work, but the whole verse assumes she has obtained it. This verb also occurs in the hymn of Ps 111, which says in v. 2 that “the works of the |
| (0.5073307027027) | (Ecc 2:2) |
2 tn The term שִׂמְחָה (simkhah, “pleasure”) has a two-fold range of meanings in Ecclesiastes: (1) it can refer to the enjoyment of life that Qoheleth affirms is good (5:17; 8:15; 9:7; 11:8, 9) and that God gives to those who are pleasing to him (2:26; 5:19); and (2) it can refer to foolish pleasure, that is, frivolous merrymaking (2:1, 2; 7:4). The parallelism between שִׂמְחָה and שְׂחוֹק (sÿkhoq, “laughter, frivolous merrymaking”) in 2:2 suggests that the pejorative sense is in view here. |
| (0.5073307027027) | (Ecc 3:1) |
2 sn Verses 1-8 refer to God’s appointed time-table for human activities or actions whose most appropriate time is determined by men. Verses 9-15 state that God is ultimately responsible for the time in which events in human history occur. This seems to provide a striking balance between the sovereignty of God and the responsibility of man. Man does what God has willed, but man also does what he “pleases” (see note on the word “matter” in 3:1). |
| (0.5073307027027) | (Ecc 3:18) |
2 tn Heb “the sons of man.” The phrase עַל־דִּבְרַת בְּנֵי הָאָדָם (’al-divrat bÿne ha’adam) is handled variously: (1) introduction to the direct discourse: “I said to myself concerning the sons of men” (NASB), (2) direct discourse: “I thought, ‘As for men, God tests them’” (NIV), (3) indirect discourse: “I said in my heart concerning the estate of the sons of men” (KJV), and (4) causal conjunction: “I said, ‘[It is] for the sake of the sons of men.” Since the phrase “sons of men” is contrasted with “animals” the translation “humans” has been adopted. |
| (0.5073307027027) | (Ecc 4:4) |
4 tn The noun קִנְאַה (qin’ah, “competition”) has a wide range of meanings: “zeal; jealousy; envy; rivalry; competition; suffering; animosity; anger; wrath” (HALOT 1110 s.v.; BDB 888 s.v.). Here, as in 9:6, it denotes “rivalry” (BDB 888 s.v. 1) or “competitive spirit” (HALOT 1110 s.v. 1.b). The LXX rendered it ζῆλος (zhlos, “envy; jealousy”). The English versions reflect this broad range: “rivalry” (NEB, NAB, NASB), “envy” (KJV, ASV, RSV, NRSV, MLB, NIV, NJPS), and “jealousy” (Moffatt). |
| (0.5073307027027) | (Ecc 5:8) |
5 sn And there are higher ones over them! This may describe a corrupt system of government in which each level of hierarchy exploits its subordinates, all the way down to the peasants: “Set in authority over the people is an official who enriches himself at their expense; he is watched by a more authoritative governor who also has his share of the spoils; and above them are other officers of the State who likewise have to be satisfied”; see A. Cohen, The Five Megilloth (SoBB), 141. |
| (0.5073307027027) | (Ecc 5:19) |
1 tn The syntax of this verse is difficult. The best approach is to view הִשְׁלִיטוֹ (hishlito, “he has given him the ability”) as governing the three following infinitives: לֶאֱכֹל (le’ekhol, “to eat”), וְלָשֵׂאת (vÿlase’t, “and to lift” = “to accept [or receive]”), and וְלִשְׂמֹחַ (vÿlismoakh, “and to rejoice”). This statement parallels 2:24-26 which states that no one can find enjoyment in life unless God gives him the ability to do so. |
| (0.5073307027027) | (Ecc 7:7) |
2 tn Or “Oppression drives a wise person crazy”; or “Extortion drives a wise person crazy.” The verb III הלל (“to be foolish”) denotes “to make foolish; to make a fool out of someone; to make into a madman” (Job 12:17; Isa 44:25); cf. HALOT 249 s.v. III הלל; BDB 239 s.v. II הלל. It has been handled variously: “makes a wise man mad” (KJV, NASB); “drives a wise man crazy” (NEB); “can make a fool of a wise man” (NAB); “makes the wise man foolish” (RSV, NRSV); and “turns a wise man into a fool” (NIV). |
| (0.5073307027027) | (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. |
| (0.5073307027027) | (Sos 1:3) |
1 tn The preposition לְ (lÿ) of לְרֵיחַ (lÿrekha) has been understood in three ways: (a) dative of reference: “with respect to fragrance [your perfumes are pleasing]” (see GKC 430 §133.d); (b) asseverative or emphatic: “indeed the fragrance [of your perfumes is pleasing]” (see R. J. Williams, Hebrew Syntax, 50-51, §283); or (c) comparative: “[your lovemaking is better than wine], indeed better the scent [of precious ointments]” (W. F. Albright, “Archaic Survivals in the Text of Canticles,” Hebrew and Semitic Studies, 2, n. 4). |
| (0.5073307027027) | (Sos 7:1) |
3 tn The term ַַחמּוּק (khammuq, “curve”) describes the shapely curvature of her legs (HALOT 327; BDB 330 s.v. 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). |
| (0.5073307027027) | (Sos 7:8) |
1 tn Heb “I said, ‘I will climb….’” The verb אָמַר (’amar, “to say”) is often used metonymically in reference to the thought process, emphasizing the spontaneity of a decision or of an idea which has just entered the mind of the speaker moments before he speaks (Gen 20:11; 26:9; 44:28; Exod 2:14; Num 24:11; Ruth 4:4; 1 Sam 20:4, 26; 2 Sam 5:6; 12:22; 2 Kgs 5:11). M. H. Pope renders it appropriately: “Methinks” (Song of Songs [AB], 635). |
| (0.5073307027027) | (Sos 7:8) |
4 tn The Hebrew noun תַּפּוּחַ (tappukha) has been traditionally been translated as “apple,” but modern botanists and the most recent lexicographers now identify תַּפּוּחַ with the “apricot” (BDB 656 s.v. I תַּפּוּחַ). This might better explain the association with the sweet smelling scent, |
| (0.5073307027027) | (Isa 6:3) |
1 tn Some have seen a reference to the Trinity in the seraphs’ threefold declaration, “holy, holy, holy.” This proposal has no linguistic or contextual basis and should be dismissed as allegorical. Hebrew sometimes uses repetition for emphasis. (See IBHS 233-34 §12.5a; and GKC 431-32 §133.k.) By repeating the word “holy,” the seraphs emphasize the degree of the Lord’s holiness. For another example of threefold repetition for emphasis, see Ezek 21:27 (Heb. v. 32). (Perhaps Jer 22:29 provides another example.) |
| (0.5073307027027) | (Isa 7:14) |
2 tn Heb “the young woman.” The Hebrew article has been rendered as a demonstrative pronoun (“this”) in the translation to bring out its force. It is very likely that Isaiah pointed to a woman who was present at the scene of the prophet’s interview with Ahaz. Isaiah’s address to the “house of David” and his use of second plural forms suggests other people were present, and his use of the second feminine singular verb form (“you will name”) later in the verse is best explained if addressed to a woman who is present. |
