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Discovery Box| (0.12) | (Isa 8:18) | 2 tn Or “signs and portents” (NAB, NRSV). The names of all three individuals has symbolic value. Isaiah’s name (which meant “the Lord delivers”) was a reminder that the Lord was the nation’s only source of protection; Shear Jashub’s name was meant, at least originally, to encourage Ahaz (see the note at 7:3), and Maher Shalal Hash Baz’s name was a guarantee that God would defeat Israel and Syria (see the note at 8:4). The word מוֹפֶת (mofet, “portent”) can often refer to some miraculous event, but in 20:3 it is used, along with its synonym אוֹת (ʾot, “sign”) of Isaiah’s walking around half-naked as an object lesson of what would soon happen to the Egyptians. |
| (0.12) | (Isa 8:6) | 3 tn The precise meaning of v. 6 has been debated. The translation above assumes that “these people” are the residents of Judah and that מָשׂוֹשׂ (masos) is alternate form of מָסוֹס (masos, “despair, melt”; see HALOT 606 s.v. מסס). In this case vv. 7-8 in their entirety announce God’s disciplinary judgment on Judah. However, “these people” could refer to the Israelites and perhaps also the Syrians (cf v. 4). In this case מָשׂוֹשׂ probably means “joy.” One could translate, “and rejoice over Rezin and the son of Remaliah.” In this case v. 7a announces the judgment of Israel, with vv. 7b-8 then shifting the focus to the judgment of Judah. |
| (0.12) | (Isa 6:2) | 1 tn Hebrew שָׂרָף (saraf, “seraph”) literally means “burning one,” perhaps suggesting that these creatures had a fiery appearance (cf. TEV, CEV “flaming creatures”; NCV “heavenly creatures of fire”). Elsewhere in the OT the word “seraph” refers to poisonous snakes (Num 21:6; Deut 8:15; Isa 14:29; 30:6). Perhaps they were called “burning ones” because of their appearance or the effect of their venomous bites, which would cause a victim to burn up with fever. It is possible that the seraphs seen by Isaiah were at least partially serpentine in appearance. Though it might seem strange for a snake-like creature to have wings, two of the texts where “seraphs” are snakes describe them as “flying” (Isa 14:29; 30:6), perhaps referring to their darting movements. See the note at 14:29. |
| (0.12) | (Isa 5:26) | 1 tc The Hebrew text has literally, “for nations from a distance.” The following verses use singular forms to describe this nation, so the final mem (ם) on לְגּוֹיִם (legoyim) may be enclitic or dittographic. In the latter case one could read לְגוֹי מֵרָחוֹק (legoy merakhoq, “for a nation from a distance”; see Deut 28:49; Joel 3:8). Another possibility is to emend the text from לַגּוֹיִם מֵרָחוֹק (laggoyim merakhoq) to לְגוֹי מִמֶּרְחָק (legoy mimmerkhaq, “for a nation from a distant place”), a phrase which occurs in Jer 5:15. In this case an error of misdivision has occurred in MT, the mem of the prefixed preposition being accidentally taken as a plural ending on the preceding word. |
| (0.12) | (Isa 2:6) | 2 tc Heb “they are full from the east.” Various scholars retain the BHS reading and suggest that the prophet makes a general statement concerning Israel’s reliance on foreign customs (J. Watts, Isaiah [WBC], 1:32; J. de Waard, Isaiah, 12-13). Nevertheless, it appears that a word is missing. Based on the parallelism (note “omen readers” in 2:6c), many suggest that קֹסְמִים (qosemim, “diviners”) or מִקְסָם (miqsam, “divination”) has been accidentally omitted. Homoioteleuton could account for the omission of an original קֹסְמִים (note how this word and the following מִקֶּדֶם [miqqedem, “from the east”] both end in mem); an original מִקְסָם could have fallen out by homoioarcton (note how this word and the following מִקֶּדֶם both begin with mem). |
| (0.12) | (Sos 8:2) | 1 tn The verb תְּלַמְּדֵנִי (telammedeni) may be rendered in two basic ways: (1) future action: “she will teach me” or more likely as (2) past customary action: “who would instruct me” (KJV), “who used to instruct me” (NASB), “she who has taught me” (NIV), “she who taught me” (NJPS). This is an example of casus pendus in which the subject of the verb serves as a relative pronoun to the antecedent noun (“my mother”). The JPS parses תְּלַמְּדֵנִי as second person masculine singular (“that you might instruct me”) rather than third person feminine singular (“she would teach me”). However, this would obscure the imagery: The Beloved wished that Solomon was her little brother still nursing on her mother’s breast. The Beloved, who had learned from her mother’s example, would bring him inside their home and she would give him her breast: “I would give you spiced wine to drink, the nectar of my pomegranates.” |
| (0.12) | (Sos 6:12) | 3 tc While MT reads מַרְכְּבוֹת (markevot, “chariots”) some medieval Hebrew mss add the locative preposition ב (bet) or comparative particle כ (kaf) before מַרְכְּבוֹת to produce “in/on/among/like the chariots.” Most translations supply a preposition: “My soul made me [like] the chariots of Ammi-nadib” (KJV, AV); “My fancy set me [in] a chariot beside my prince” (AT); “My soul set me [over] the chariots of my noble people” (NASB); “My desire set me [among] the chariots of Amminadab” (JPS, NJPS, NIV margin); “My desire set me [among] the royal chariots of my people” (NIV); “My desire set me [among] the chariots of the people of the prince” (NIV margin); “My desire hurled me [on] the chariots of my people, [as their] prince” (JB). R. Gordis offers a creative solution to the enigma of שָׂמַתְנִי מַרְכְּבוֹת עַמִּי־נָדִיב (samatni markevot ʿammi nadiv) by redividing the text and revocalizing it as שָׁם תֵּנִי מֹרֶךְ בַּת עַמִּי־נָדִיב (sham teni morekh bat ʿammi nadiv) “There, give me your myrrh, O nobleman’s daughter!” This involves two steps: (1) He redivides the MT’s שָׂמַתְנִי (“it placed me”) into two words שָׁם תֵּנִי (“There, give me”); and (2) He redivides the MT’s מַרְכְּבוֹת (“chariots”) into מֹרךְ בַּת (“your myrrh, O daughter”). This approach is supported somewhat by the LXX, which had a difficult time with the line: “There I will give my breasts to you!” The approach of R. Gordis is explained and supported by several factors: (1) He take מֹרךְ (“your myrrh”) as a figure (hypocatastasis) for her love (e.g., 4:6, 14; 5:1, 5, 13). (2) The word-division of בַּת עַמִּי־נָדִיב (“O noble kinsman’s daughter”) is paralleled by the nearly identical descriptive בַּת־נָדִיב (“O nobleman’s daughter”) in 7:2. (3) Arabs referred to a girl as bint el akbar (“nobleman’s daughter”). (4) The referent of שָׁם (“there”) is the garden/valley mentioned in 6:11. (5) This fits into the other literary parallels between 6:11-12 and 7:12-14, listed as follows: (a) “I went down to the nut grove” (6:11a) and “Let us go to the vineyards” (7:12a). (b) “to look for new growth in the valley, to see if the vines had budded, or if the pomegranates were in bloom” (6:11b) and “Let us see if the vines have budded, if the blossoms have opened, if the pomegranates are in bloom” (7:13a). (c) “There…give me your myrrh = love” (6:12b) and “There I will give you my love” (7:13b). See R. Gordis, Song of Songs and Lamentations, 95. |
| (0.12) | (Sos 6:4) | 1 tn He compares her beauty to two of the most beautiful and important cities in the Israelite United Kingdom, namely, Jerusalem and Tirzah. The beauty of Jerusalem was legendary; it is twice called “the perfection of beauty” (Ps 50:2; Lam 2:15). Tirzah was beautiful as well—in fact, the name means “pleasure, beauty.” So beautiful was Tirzah that it would be chosen by Jeroboam as the original capital of the northern kingdom (1 Kgs 15:33; 16:8, 15, 23). The ancient city Tirzah has been identified as Tel el-Far`ah near Nablus: see B. S. J. Isserlin, “Song of Songs IV, 4: An Archaeological Note,” PEQ 90 (1958): 60; R. de Vaux, “Le première campagne de fouilles à Tell el-Far`ah,” RB 54 (1947): 394-433. |
| (0.12) | (Sos 4:13) | 1 sn The noun פַּרְדֵּס (pardes, “garden, parkland, forest”) is a foreign loanword that occurs only 3 times in the Hebrew Bible (Song 4:13; Eccl 2:5; Neh 2:8). The original Old Persian (Avestan) term pairidaeza designated the enclosed parks and pleasure-grounds which were the exclusive domain of the Persian kings and nobility in the Achaemenid period (HALOT 963 s.v. פַּרְדֵּס; LSJ |
| (0.12) | (Sos 3:2) | 1 sn Three first person common singular cohortatives appear in verse 2: אָקוּמָה (ʾaqumah, “I will arise”), אֲסוֹבְבָה (ʾasovevah, “I will go about”), and אֲבַקְשָׁה (ʾavaqeshah, “I will seek”). These cohortatives have been taken in two basic senses: (1) resolve: “I will arise…I will go about…I will seek” (KJV, NIV) or (2) necessity: “I must arise…I must go about…I must seek” (NASB, NJPS). There is no ethical or moral obligation/necessity, but the context emphasizes her intense determination (e.g., 3:4b). Therefore, they should be classified as cohortatives of resolve, expressing the speaker’s determination to pursue a course of action. The three-fold repetition of the cohortative form emphasizes the intensity of her determination. |
| (0.12) | (Sos 3:1) | 1 sn The use of the term בַּלֵּילוֹת (ballelot, “night”) in 3:1 stands in striking contrast to the use of the term הַיּוֹם (hayyom, “the day”) in 2:17 which is the preceding verse. In 2:17 the woman invited her beloved to make love to her all night long; however, in 3:1 she recounts a nightmarish experience in which she was unable to find her beloved next to her in bed. Scholars debate whether 3:1-4 recounts a nightmare-like dream sequence or a real-life experience. There are striking parallels between 3:1-4 and 5:2-8 which also raises the possibility of a nightmare-like dream sequence. |
| (0.12) | (Sos 2:3) | 4 tn Heb “I delighted and I sat down.” Alternately, “I sat down with delight….” The verbs חִמַּדְתִּי וְיָשַׁבְתִּי (khimmadti veyashavti, “I delighted and I sat down”) form a verbal hendiadys (GKC 386 §120.d): “I sat down with delight…” or “I delight to sit….” The sequence of a perfect followed by another perfect with vav conjunctive creates the coordination of the complementary verbal idea (first verb) with the idea of the main (second) verb. The main idea is indicated by the second verb; the first verb indicates the manner of action. The first verb functions adverbially while the second verb carries its full verbal sense (see IBHS 653-54 §39.2.5). |
| (0.12) | (Sos 2:5) | 1 tn The imperatives סַמְּכוּנִי (sammekhuni, “sustain me”) and רַפְּדוּנִי (rappeduni, “revive me”) are both plural in address (Piel second person masculine plural imperatives with first person common singular suffixes). Thus, some commentators suggest that the woman is speaking to a large audience, perhaps the banquet guests implied in 2:4 or the maidens mentioned in 2:7 (R. Gordis, Song of Songs and Lamentations, 82). However, the Hebrew plural can be used in reference to a single individual when functioning in an intensive sense (IBHS 122 §7.4.3a). Thus, the woman may be speaking to her beloved, as in the rest of 2:3-6, but with intense passion. Similarly, in Sumerian love literature the bride sometimes uses plural verbs in reference to herself or her bridegroom (S. N. Kramer, The Sacred Marriage Rite, 92, 99). |
| (0.12) | (Sos 1:12) | 1 tn The lexicons suggest that מֵסַב (mesav) refers to a round banquet table (HALOT 604 s.v. מֵסַב) or divan with cushions (BDB 687 s.v. מֵסַב 2). In Mishnaic Hebrew the noun מֵסַב refers to a dining couch, banquet table, as well as cushions or pillows (HALOT 604). The related noun מְסִבָּה (mesibbah) refers to a banqueting party (HALOT 604 s.v. מְסִבָּה; Jastrow 803 s.v. מְסִבָּה). The versions took it as a reference to a resting place (see LXX, Vulgate, Syriac Peshitta). R. E. Murphy (Song of Songs [Hermeneia], 131) suggests that it refers to (1) a couch or divan on which a person declined while eating, (2) a group of people gathered in a circle, that is, an entourage, or (3) a private place such as an enclosure. |
| (0.12) | (Sos 1:4) | 2 tn The three verbs in this line are a good example of heterosis of person, that is, a shift from second person masculine singular to first person common plural to third person masculine singular forms: מָשְׁכֵנִי (mashekheni, “draw me!”; Qal imperative second person masculine singular from מָשַׁךְ, mashakh, “to draw” plus first person common singular suffix:), נָּרוּצָה (narutsah, “let us run!”; Qal cohortative first person common plural from רוּץ, ruts, “to run”), and הֱבִיאַנִי (heviʾani, “he has brought me” or “bring me!”; Hiphil perfect third person masculine singular בּוֹא, boʾ, “to bring” plus first person common singular suffix). Heterosis from second to third person occurs elsewhere in the Song in 1:2-3; 4:2; 6:6 (e.g, Gen 49:4; Deut 32:15; Ps 23:2-5; Isa 1:29; 42:20; 54:1; Jer 22:24; Amos 4:1; Micah 7:19; Lam 3:1). |
| (0.12) | (Sos 1:4) | 8 tn Alternately, “Let us rejoice and delight in you.” There is debate whether the cohortatives נָגִילָה (nagilah, Qal cohortative first person common plural from גִּיל, gil, “to exult”), וְנִשְמְחָה (venishmekhah, Qal cohortative first person common plural from שָמַח, shamakh, “to rejoice”) and נַזְכִּירָה (nazkirah, Hiphil cohortative first person common plural from זָכַר, zakhar, “to praise”) should be classified as (1) cohortatives of resolve, expressing the resolution or determination of the speakers to adopt or accomplish a course of action: “We will rejoice…we will delight…we will praise” (e.g., KJV, NASB, NIV) or (2) hortatory cohortatives, exhorting others to join in doing something: “Let us rejoice…let us delight…let us praise” (e.g., NJPS). |
| (0.12) | (Ecc 12:4) | 2 tn Heb “rises up.” The verb קוּם (qum, “to arise”) refers to being awakened from sleep in the middle of the night by a sound (e.g., Exod 12:30; 1 Sam 3:6, 8) and waking up early in the morning (e.g., Gen 24:54; Judg 16:3; Ruth 3:14; Neh 2:12; Job 14:12; 24:14); see HALOT 1086 s.v. קוּם 1; BDB 877 s.v. קוּם 1.a. Here it describes one of the frustrations of old age: the elderly person is unable to get a full night’s sleep because every little sound awakens him in the middle of the night or too early in the morning. |
| (0.12) | (Ecc 11:10) | 4 tn In light of the parallelism, רָעָה (raʿah) does not refer to ethical evil, but to physical injury, pain, deprivation or suffering (e.g., Deut 31:17, 21; 32:23; 1 Sam 10:19; Neh 1:3; 2:17; Pss 34:20; 40:13; 88:4; 107:26; Eccl 12:1; Jer 2:27; Lam 3:38); see HALOT 1263 s.v. רָעָה 4.b; BDB 949 s.v. רָעָה 2. This sense is best captured as “pain” (NASB, RSV, NRSV, MLB, Moffatt) or “the troubles [of your body]” (NEB, NIV), rather than “evil” (KJV, ASV, YLT, Douay) or “sorrow” (NJPS). |
| (0.12) | (Ecc 10:17) | 3 tn Heb “for strength and not for drunkenness”; or “as heroes and not as drunkards”; or “for nourishment and not for drunkenness.” According to HALOT 172 s.v. גְבוּרה 1.d the term גְבוּרָה (gevurah, “strength”) may here connote “self-control.” This tactic is adopted by a few English versions: “with self-control, and not as drunkards” (NEB) and “with restraint, not with guzzling” (NJPS). On the other hand, most English versions render בִּגְבוּרָה וְלֹא בַשְּׁתִי (bigvurah veloʾ vasheti) in a woodenly literal sense, “for strength and not for drunkenness” (YLT, KJV, ASV, NASB, RSV, NRSV, NIV). However, a few attempt to express the idiom clearly: “as stalwarts and not as drunkards” (MLB); “stalwart men, not sots” (Moffatt); “for vigor and not in drinking bouts” (NAB); “for refreshment, and not for riotousness” (Douay). |
| (0.12) | (Ecc 10:15) | 2 tn This line may be interpreted in one of three ways: (1) “the labor of fools wearies him because he did not know enough to go to a town,” referring to the labor of the peasants who had not been able to find a place in town where life was easier; (2) “the labor of the fools so wearies everyone of them (singular pronoun taken in a distributive sense) so much that he even does not know how to go to town,” that is, he does not even know how to do the easiest thing in the world; (3) “let the labor of fools so weary him that he may not even know how to go to town,” taking the verb as a jussive, describing the foolish man described in 10:12-14. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:592-93. |
