Discovery Box| (0.41291749253731) | (Psa 119:115) |
2 tn The psalmist has already declared that he observes God’s commands despite persecution, so here the idea must be “so that I might observe the commands of my God unhindered by threats.” |
| (0.41291749253731) | (Psa 119:116) |
3 tn Heb “do not make me ashamed of my hope.” After the Hebrew verb בּוֹשׁ (bosh, “to be ashamed”) the preposition מִן (min, “from”) often introduces the reason for shame. |
| (0.41291749253731) | (Psa 119:123) |
1 tn Heb “my eyes fail for your deliverance.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision. See the similar phrase in v. 82. |
| (0.41291749253731) | (Psa 119:161) |
1 tn Heb “and because of your instructions my heart trembles.” The psalmist’s healthy “fear” of the consequences of violating God’s instructions motivates him to obey them. See v. 120. |
| (0.41291749253731) | (Psa 141:5) |
2 sn May my head not refuse choice oil. The psalmist compares the constructive criticism of the godly (see the previous line) to having refreshing olive oil poured over one’s head. |
| (0.41291749253731) | (Pro 3:1) |
3 tn The verb יִצֹּר (yitsor) is a Qal jussive and the noun לִבֶּךָ (libbekha, “your heart”) functions as the subject: “let your heart keep my commandments.” |
| (0.41291749253731) | (Pro 24:32) |
1 sn Heb “I set my heart.” The “heart” represents the mind and the will combined; to “set” the mind and will means to give careful consideration to what was observed. |
| (0.41291749253731) | (Ecc 2:21) |
4 sn Verses 18-21 are arranged into two sub-units (2:18-19 and 2:20-21). Each contains a parallel structure: (1) Introductory lament: “I hated all my toil” and “I began to despair about all my toil.” (2) Reason for the lament: “I must turn over the fruit of my labor to the hands of my successor” and “he must hand over the fruit of his work as an inheritance.” (3) Description of successor: “who knows whether he will be a wise man or a fool?” and “he did not work for it.” (4) Concluding statement: “This also is fruitless!” and “This also is profitless and an awful injustice!” |
| (0.41291749253731) | (Sos 1:9) |
2 tn The hireq-yod ending on סֻסָתִי (susati) is a remnant of the old genitive ending (e.g., nominative: malku, genitive: malki, accusative: malka), the so-called hireq compaginis ending. Thus, סֻסָתִי בְּרִכְבֵי פַרְעֹה (susati berikve par’oh) is a double genitive-construct: “a mare among the chariot-horses of Pharaoh” (M. H. Pope, Song of Songs [AB], 338) or “a mare among the chariots of Pharaoh” (R. E. Murphy, Song of Songs [Hermeneia], 131). The hireq-yod ending was mistakenly treated as 1st person common singular possessive suffix “my mare” by LXX, Vulgate, Syriac. This approach is mistakenly adopted by several translations: “my mare” (NASB, NJB), “my filly” (NKJV) and “my company of horsemen” (DRA). |
| (0.41291749253731) | (Sos 2:6) |
1 tn Heb “His left hand is under my head.” Ultimately, the only cure for her love-sickness is the caress of her beloved. The ancient Near Eastern love songs frequently portray the embrace of the lover as the only cure for the speaker’s love-sickness. For example, one Egyptian love song reads: “She will make the doctors unnecessary, because she knows my sickness” (Papyrus Harris 4:11). Similarly, “My salvation is her coming in from outside; when I see her, I will be healthy. When she opens her eye, my body is young; when she speaks, I will be strong. When I embrace her, she exorcises evil from me” (Papyrus Chester Beatty, C5:1-2). |
| (0.41291749253731) | (Sos 5:6) |
3 tn Heb “my soul went out.” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of part for the whole person. The term נֶפֶשׁ (nefesh, “soul”) is used over 150 times as a metonymy of association with feelings: sorrow and distress, joy, love, desire, passion, hatred, loathing, avarice (HALOT 713 s.v. נֶפֶשׁ 8; BDB 660 s.v. נֶפֶשׁ 6). The phrase נַפְשִׁי יָצְאָה (nafshi yats’ah, literally, “my soul went out”) is a Hebrew idiom connoting great despair (e.g., Gen 35:18; Jer 15:9). The phrase is well rendered by NIV: “my heart sank at his departure.” Verses 6-7 clearly indicate that the Beloved fell into despair when he had departed: She searched desperately for him, but could not find him; she called for him, but he did not answer. |
| (0.41291749253731) | (Isa 10:10) |
1 tn Heb “Just as my hand found the kingdoms of the idol[s].” The comparison is expanded in v. 11a (note “as”) and completed in v. 11b (note “so”). |
| (0.41291749253731) | (Isa 22:4) |
3 tn Heb “the daughter of my people.” “Daughter” is here used metaphorically to express the speaker’s emotional attachment to his people, as well as their vulnerability and weakness. |
| (0.41291749253731) | (Isa 36:20) |
1 tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them? |
| (0.41291749253731) | (Isa 44:28) |
2 tn Heb “my shepherd.” The shepherd motif is sometimes applied, as here, to a royal figure who is responsible for the well-being of the people whom he rules. |
| (0.41291749253731) | (Isa 55:11) |
1 tn Heb “so is the word which goes out from my mouth, it does not return to empty.” “Word” refers here to divine promises, like the ones made just prior to and after this (see vv. 7b, 12-13). |
| (0.41291749253731) | (Jer 4:1) |
3 tn Or possibly, “If you get those disgusting idols out of my sight, you will not need to flee.” This is less probable because the normal meaning of the last verb is “to wander,” “ to stray.” |
| (0.41291749253731) | (Jer 7:10) |
1 tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28. |
| (0.41291749253731) | (Jer 7:11) |
1 tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28. |
| (0.41291749253731) | (Jer 7:14) |
1 tn Heb “over which my name is called.” For this nuance of this idiom cf. BDB 896 s.v. קָרָא Niph.2.d(4) and see the usage in 2 Sam 12:28. |
