Discovery Box| (0.25) | (Isa 10:11) | 1 tn The statement is constructed as a rhetorical question in the Hebrew text: “Is it not [true that] just as I have done to Samaria and its idols, so I will do to Jerusalem and its idols?’” |
| (0.25) | (Isa 9:6) | 1 tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1. |
| (0.25) | (Isa 3:17) | 1 tn In the Hebrew text vv. 16-17 are one long sentence, “Because the daughters of Zion are proud and walk…, the Lord will afflict….” In v. 17 the Lord refers to himself in the third person. |
| (0.25) | (Sos 6:8) | 1 sn The sequence “sixty…eighty…without number” is an example of a graded numerical sequence and is not intended to be an exact numeration (see W. G. E. Watson, Classical Hebrew Poetry [JSOTSup], 144-50). |
| (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) | (Sos 2:7) | 3 tn Heb “of the field.” The Hebrew term refers to open fields or open country as the home of wild animals; if taken adjectivally this could modify the previous term: “wild young does” (cf. NRSV). |
| (0.25) | (Sos 1:10) | 1 tn The phrase “is lovely” does not appear in the Hebrew but is supplied in the translation for the sake of clarity to complete the parallelism with the preceding line. |
| (0.25) | (Sos 1:5) | 4 tn The term “lovely” does not appear in the Hebrew in this line but is supplied in the translation from the first line in this verse for the sake of clarity. |
| (0.25) | (Sos 1:3) | 4 sn The term שְׁמֶךָ (shemekha, “your name”) may be a metonymy of association for her lover. In Hebrew idiom, the name often represents the person (e.g., 1 Sam 25:25). |
| (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 8:17) | 7 tn The particle אִם (ʾim, “even if”) introduces the protasis in a real conditional clause (“If a wise man…”); see IBHS 636-37 §38.2d; R. J. Williams, Hebrew Syntax, 74, §453. |
| (0.25) | (Ecc 8:17) | 8 tn The imperfect tense verb יֹאמַר (yoʾmar, “to say”) functions in a modal sense, denoting possibility (see IBHS 508 §31.4e; R. J. Williams, Hebrew Syntax, 31, §169). |
| (0.25) | (Ecc 8:10) | 3 tn The phrase “the temple” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness. Note the reference to the sanctuary in the next line. |
| (0.25) | (Ecc 7:20) | 2 tn The term “truly” does not appear in the Hebrew text, but is supplied in the translation for clarity. Qoheleth does not deny the existence of some people who are relatively righteous. |
| (0.25) | (Ecc 7:7) | 3 tn The vav prefixed to וִיאַבֵּד (viʾabbed, “corrupts”) may function in a comparative sense, e.g., Job 5:7; 12:11; 16:21; Prov 25:25 (see R. J. Williams, Hebrew Syntax, 71, §437). |
| (0.25) | (Ecc 7:1) | 7 tn The article prefixed to הַמָּוֶת (hammavet, “death”) probably functions in an indefinite possessive sense or in a generic sense: “one’s death,” e.g., Gen 44:2 (see R. J. Williams, Hebrew Syntax, 19, §86, §92). |
| (0.25) | (Ecc 7:1) | 5 tn The vav prefixed to the form וְיוֹם (veyom) functions in a comparative sense, e.g., Job 5:7; 12:11; 16:21; Prov 25:25 (see R. J. Williams, Hebrew Syntax, 71, §437). |
| (0.25) | (Ecc 5:11) | 3 tn The form is plural in the Hebrew text, but the plural is one of intensification; it is used here to emphasize the owner’s authority over his wealth. See GKC 399 §124.i. See v 13 as well. |
| (0.25) | (Ecc 5:18) | 1 tn Heb “Behold, that which I have seen, I, good which is beautiful.” The phrase “for people” does not appear in the Hebrew text, but is supplied in the translation for clarity. |
