Discovery Box| (0.43209061666667) | (Psa 89:47) |
2 tn Heb “For what emptiness do you create all the sons of mankind?” In this context the term שָׁוְא (shavah) refers to mankind’s mortal nature and the brevity of life (see vv. 45, 48). |
| (0.43209061666667) | (Psa 103:15) |
1 tn Heb “[as for] mankind, like grass [are] his days.” The Hebrew noun אֱנוֹשׁ (’enosh) is used here generically of human beings. What is said is true of all mankind. |
| (0.43209061666667) | (Psa 108:5) |
2 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.) |
| (0.43209061666667) | (Psa 119:160) |
1 tn Heb “the head of your word is truth, and forever [is] all your just regulation.” The term “head” is used here of the “sum total” of God’s instructions. |
| (0.43209061666667) | (Psa 149:9) |
3 tn Heb “it is honor for all his godly ones.” The judgment of the oppressive kings will bring vindication and honor to God’s people (see vv. 4-5). |
| (0.43209061666667) | (Pro 6:23) |
3 sn The terms “lamp,” “light,” and “way” are all metaphors. The positive teachings and commandments will illumine or reveal to the disciple the way to life; the disciplinary correctives will provide guidance into fullness of life. |
| (0.43209061666667) | (Pro 7:10) |
1 tn The particle וְהִנֵּה (vÿhinneh) introduces a dramatic sense of the immediate to the narrative; it has a deictic force, “and look! – there was a woman,” or “all of a sudden this woman….” |
| (0.43209061666667) | (Pro 8:4) |
1 tn Heb “men.” Although it might be argued in light of the preceding material that males would be particularly addressed by wisdom here, the following material indicates a more universal appeal. Cf. TEV, NLT “to all of you.” |
| (0.43209061666667) | (Pro 15:16) |
3 sn Not all wealth has turmoil with it. But the proverb is focusing on the comparison of two things – fear of the |
| (0.43209061666667) | (Pro 20:27) |
4 tn Heb “all the chambers of the belly.” This means “the inner parts of the body” (BDB 293 s.v. חֶדֶר); cf. NASB “the innermost parts of his being.” |
| (0.43209061666667) | (Pro 25:25) |
2 sn The difficulty of getting news of any kind from a distant land made its reception all the more delightful when it was good (e.g., Gen 45:27; Prov 15:30). |
| (0.43209061666667) | (Pro 26:6) |
3 sn The consequence is given in the first line and the cause in the second. It would be better not to send a message at all than to use a fool as messenger. |
| (0.43209061666667) | (Pro 28:11) |
2 sn The idiom “in his own eyes” means “in his own opinion,” that is, his self conceit. The rich person thinks he is wise because he is rich, that he has made all the right choices. |
| (0.43209061666667) | (Pro 30:19) |
1 sn It is difficult to know for certain what these four things had in common for the sage. They are all linked by the word “way” (meaning “a course of action”) and by a sense of mystery in each area. Suggestions for the connections between the four include: (1) all four things are hidden from continued observation, for they are in majestic form and then gone; (2) they all have a mysterious means of propulsion or motivation; (3) they all describe the movement of one thing within the sphere or domain of another; or (4) the first three serve as illustrations of the fourth and greatest wonder, which concerns human relationships and is slightly different than the first three. |
| (0.43209061666667) | (Pro 30:28) |
1 tn The KJV, agreeing with Tg. Prov 30:28, translated this term as “spider.” But almost all modern English versions and commentators, following the Greek and the Latin versions, have “lizard.” |
| (0.43209061666667) | (Ecc 1:11) |
3 sn The Hebrew terms translated former events and future events create a merism (two polar extremes encompass everything in between). This encompasses all secular achievements in human history past to future things yet to be done. |
| (0.43209061666667) | (Ecc 2:11) |
2 tn Heb “and all the toil with which I had toiled in doing it.” The term עָמַל (’amal, “toil”) is repeated to emphasize the burden and weariness of the labor which Qoheleth exerted in his accomplishments. |
| (0.43209061666667) | (Sos 4:14) |
1 tn Or “with all the finest balsam trees.” The Hebrew term בֹּשֶׂם (bosem) can refer either to the balsam tree, the spice associated with it, or by extension any fragrant aroma used as perfuming oil or incense. |
| (0.43209061666667) | (Sos 5:10) |
4 tn Heb “outstanding.” The participle דָּגוּל (dagul) functions as a predicate adjective: “My beloved is…outstanding among ten thousand.” The verb דָּגַל (dagal) is relatively rare, being derived from the noun דֶּגֶל (degel, “banner”) which often refers to a military standard which, when lifted up, was conspicuous for all to see (Num 2:3-4; 10:14-15). The verb דָּגַל only occurs three other times, all referring to raising military banners for all to see (Ps 20:6; Song 6:4, 10). Song 5:10 uses the term figuratively (hypocatastasis) to denote “outstanding” (HALOT 213 s.v. דֶּגֶל). This sense is closely related to the cognate Akkadian verb dagalu “to look, contemplate” and the noun diglu “eyesight, view (what is looked at).” Like a banner lifted high, he attracted the attention of all who looked at him. |
| (0.43209061666667) | (Isa 1:5) |
4 tn Heb “and all the heart is faint.” The “heart” here stands for bodily strength and energy, as suggested by the context and usage elsewhere (see Jer 8:18; Lam 1:22). |
