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Discovery Box| (0.30) | (Isa 12:5) | 1 tc The translation follows the marginal reading (Qere), which is a Hophal participle from יָדַע (yadaʿ), understood here in a gerundive sense. |
| (0.30) | (Isa 11:10) | 3 tn Heb “a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”]. |
| (0.30) | (Isa 10:27) | 2 tn Heb “he [i.e., the Lord] will remove his [i.e, Assyria’s] burden from upon your shoulder.” |
| (0.30) | (Isa 9:4) | 2 sn This alludes to Gideon’s victory over Midian (Judg 7-8), when the Lord delivered Israel from an oppressive foreign invader. |
| (0.30) | (Isa 8:13) | 2 tn Heb “he is your [object of] fear; he is your [object of] terror.” The roots מוֹרָא (mōwrā) and עָרַץ (ʿarats) are repeated from v. 12b. |
| (0.30) | (Isa 5:10) | 2 tn Heb “one bath.” A bath was a liquid measure. Estimates of its modern equivalent range from approximately six to twelve gallons. |
| (0.30) | (Ecc 9:16) | 2 tn The participle form נִשְׁמָעִים (nishmaʿim, Niphal participle masculine plural from שָׁמַע, [shamaʿ] “to listen”) is used verbally to emphasize a continual, durative, gnomic action. |
| (0.30) | (Ecc 7:21) | 3 tn The imperfect tense verb תִשְׁמַע (tishmaʿ; from שָׁמַע [shamaʿ, “to hear”]) functions in a modal sense, denoting possibility: “you might hear” (see IBHS 508 §31.4e). |
| (0.30) | (Ecc 7:23) | 1 tn The cohortative אֶחְכָּמָה (ʾekhkamah, from חָכַם, khakham, “to be wise”) emphasizes the resolve (determination) of Qoheleth to become wise enough to understand the perplexities of life. |
| (0.30) | (Ecc 6:5) | 3 sn The Hebrew term translated rest here refers to freedom from toil, anxiety, and misery—part of the miserable misfortune that the miserly man of wealth must endure. |
| (0.30) | (Ecc 2:19) | 1 tn The vav on וְיִשְׁלַט (veyishlat, conjunction plus Qal imperfect third person masculine singular from שָׁלַט, shalat, “to be master”) is adversative (“yet”). |
| (0.30) | (Ecc 2:8) | 2 tn Heb “of kings and provinces.” This personal treasure was taken as tribute from other kings and governors. See T. Longman III, Ecclesiastes (NICOT), 92. |
| (0.30) | (Pro 30:28) | 1 sn The point of this saying is that a weak creature like a lizard, that is so easily caught, cannot be prevented from getting into the most significant places. |
| (0.30) | (Pro 29:19) | 3 tn Heb “for he understands, but there is no answer.” The concessive idea (“although”) is taken from the juxtaposition of the two parts. |
| (0.30) | (Pro 26:21) | 2 tn The Pilpel infinitive construct לְחַרְחַר (lekharkhar) from חָרַר (kharar, “to be hot; to be scorched; to burn”) means “to kindle; to cause to flare up.” |
| (0.30) | (Pro 26:23) | 2 tn The word translated “fervent” actually means “burning, glowing”; the LXX has “flattering lips” (as if from חָלַק [khalaq] rather than דָּלַק [dalaq]). |
| (0.30) | (Pro 26:2) | 1 tn Heb “causeless curse” (KJV similar) describes an undeserved curse (cf. NIV, NRSV). The Hebrew word translated “causeless” is the adverb from חָנַן (khanan); it means “without cause; gratuitous.” |
| (0.30) | (Pro 24:1) | 2 tn The Hitpael jussive is from the verb that means “to crave; to desire.” This is more of a coveting, an intense desire. |
| (0.30) | (Pro 22:12) | 4 sn The proverb affirms that God in safeguarding true knowledge will frustrate deception from faithless people—what they say will not have its intended effect. |
| (0.30) | (Pro 21:27) | 2 sn This rhetorical device shows that if the act is abomination, the wicked heart is an even greater sin. It argues from the lesser to the greater. |
