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Discovery Box| (0.25) | (Sos 4:12) | 1 sn The twin themes of the enclosed garden and sealed spring are highlighted by the wordplay (paronomasia) between the Hebrew expressions גַּן נָעוּל (gan naʿul, “a garden locked up”) and גַּל נָעוּל (gal naʿul, “an enclosed spring”). |
| (0.25) | (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. |
| (0.25) | (Ecc 10:5) | 1 tn The term “another” does not appear in the Hebrew text, but is supplied in the translation to indicate that this is not the first “misfortune” described by the Teacher. See 5:13, 16; 6:1-2. |
| (0.25) | (Ecc 7:14) | 3 tn Less probable renderings of this line are “God hath made the one side by side with the other” (ASV) and “God has set the one alongside the other” (NEB). |
| (0.25) | (Ecc 7:8) | 1 tn The term דָבָר (davar) denotes “matter; thing” here rather than “speech; word,” as the parallelism with “patience” suggests. The term was misunderstood as “speech; word” by the Vulgate (so also Douay). |
| (0.25) | (Ecc 7:1) | 2 tn The comparative term טוֹב (tov, “better”) is repeated throughout 7:1-12. It introduces a series of “Better-than sayings,” particularly in 7:1-6 in which every poetic unit is introduced by טוֹב. |
| (0.25) | (Ecc 5:3) | 2 tn The juxtaposition of the two lines joined by vav (“just as…so…”) suggests a comparison (BDB 253 s.v. ו 1.j); see R. J. Williams, Hebrew Syntax, 71, §437. |
| (0.25) | (Pro 30:29) | 2 tn The construction uses the Hiphil participle again (as in the previous line) followed by the infinitive construct of הָלַךְ (halakh). This forms a verbal hendiadys, the infinitive becoming the main verb and the participle before it the adverb. |
| (0.25) | (Pro 30:1) | 4 sn The word translated “says” (נְאֻם, neʾum) is a verbal noun; it is also a term that describes an oracle. It is usually followed by the subjective genitive: “the oracle of this man to Ithiel.” |
| (0.25) | (Pro 29:22) | 1 tn Heb “a man of anger.” Here “anger” is an attributive (“an angry man”). This expression describes one given to or characterized by anger, not merely temporarily angry. The same is true of the next description. |
| (0.25) | (Pro 29:19) | 1 sn Servants could not be corrected by mere words; they had to be treated like children for they were frequently unresponsive. This, of course, would apply to certain kinds of servants. The Greek version translated this as “a stubborn servant.” |
| (0.25) | (Pro 29:9) | 1 tn The word “when” does not occur in the Hebrew. But the verse presents the situation as a typical example. Hebrew proverbs can begin by presenting a setting in the first line and then developing or commenting on it. |
| (0.25) | (Pro 28:22) | 2 sn The one who is hasty to gain wealth is involved in sin in some way, for which he will be punished by poverty. The idea of “hastening” after riches suggests a dishonest approach to acquiring wealth. |
| (0.25) | (Pro 27:6) | 2 sn “Kisses” probably represents a metonymy of adjunct; the term describes any expressions or indications of affection. But coming from an enemy, they will be insincere—as indicated by their excessive number. |
| (0.25) | (Pro 25:23) | 3 tn The phrase “brings forth” does not appear in Hebrew in this line but is implied by the parallelism with the previous line; it is supplied here in the translation for clarity. |
| (0.25) | (Pro 24:12) | 4 sn The verse completes the saying by affirming that people will be judged responsible for helping those in mortal danger. The verse uses a series of rhetorical questions to affirm that God knows our hearts and we cannot plead ignorance. |
| (0.25) | (Pro 22:23) | 2 tn The expression “rob the life” occurs only here. Possibly it means to kill (similar to “seek the life [of someone]”) or perhaps “to take away vitality” by some means. |
| (0.25) | (Pro 22:23) | 3 tn The verb קָבַע (qavaʿ, “to rob; to spoil; to plunder”) is used here in both places to reflect the principle of talionic justice. What the oppressors did to the poor will be turned back on them by the Lord. |
| (0.25) | (Pro 21:8) | 3 tn If this translation stands, then the construction is formed with an independent nominative absolute, resumed by the suffixed noun as the formal subject. It draws attention to the “pure” or “innocent” person in contrast to the previously mentioned wicked. |
| (0.25) | (Pro 20:17) | 1 tn Heb “bread of deceit” (so KJV, NAB). This refers to food gained through dishonest means. The term “bread” is a synecdoche of specific for general, referring to anything obtained by fraud, including food. |
