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Discovery Box| (0.30) | (Isa 11:5) | 1 tn Heb “Justice will be the belt [or “undergarment”] on his waist, integrity the belt [or “undergarment”] on his hips.” The point of the metaphor is uncertain. If a belt worn outside the robe is in view, then the point might be that justice/integrity will be readily visible or that these qualities will give support to his rule. If an undergarment is in view, then the idea might be that these characteristics support his rule or that they are basic to everything else. |
| (0.30) | (Isa 8:14) | 3 tn These words are supplied in the translation for stylistic reasons. וְהָיָה (vehayah, “and he will be”) does double duty in the parallel structure of the verse. |
| (0.30) | (Isa 5:16) | 2 tn Heb “by judgment/justice.” When God justly punishes the evildoers denounced in the preceding verses, he will be recognized as a mighty warrior. |
| (0.30) | (Isa 3:26) | 1 tn Heb “she will be empty, on the ground she will sit.” Jerusalem is personified as a destitute woman who sits mourning the empty city. |
| (0.30) | (Isa 2:16) | 3 sn The ships mentioned in this verse were the best of their class, and therefore an apt metaphor for the proud men being denounced in this speech. |
| (0.30) | (Isa 1:22) | 3 sn The metaphors of silver becoming impure and beer being watered down picture the moral and ethical degeneration that had occurred in Jerusalem. |
| (0.30) | (Isa 1:4) | 4 tn Heb “they are estranged backward.” The LXX omits this statement, which presents syntactical problems and seems to be outside the synonymous parallelistic structure of the verse. |
| (0.30) | (Sos 6:5) | 1 tn The verb רָהַב (rahav) should be nuanced “overwhelm” or “arouse” rather than “storm against,” “make proud,” “confuse,” “dazzle,” or “overcome” (BDB 923 s.v. רָהַב). |
| (0.30) | (Ecc 11:7) | 2 tn The Hebrew term מָתוֹק (matoq, “sweet”) is often used elsewhere in reference to honey. The point is that life is sweet and should be savored like honey. |
| (0.30) | (Ecc 8:1) | 2 tn The definite article on הֶחָכָם (hekhakham, “wise man”) may be taken in an individualizing (“the wise man”) or generic sense (“a wise man”). |
| (0.30) | (Ecc 8:2) | 4 tn The words “to be loyal to him” do not appear in the Hebrew text, but are supplied in the translation for clarification. |
| (0.30) | (Ecc 7:16) | 4 tn The imperfect of שָׁמֵם (shamem) functions in a modal sense, denoting possibility: “you might be…” (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 6:9) | 1 tn The phrase “to be content with” does not appear in the Hebrew text, but is supplied in the translation for clarity. |
| (0.30) | (Ecc 5:10) | 4 tn The phrase “will never be satisfied” does not appear in the Hebrew text, but is supplied in the translation for clarity. Note the previous line. |
| (0.30) | (Ecc 6:3) | 4 sn The point of 6:3-6 is that the futility of unenjoyed wealth is worse than the tragedy of being stillborn. |
| (0.30) | (Ecc 2:21) | 1 sn As in 2:18-19, Qoheleth laments the injustice that a person who works diligently in wisdom must one day hand over the fruit of his labor (i.e., his fortune and the care of his achievements) to his successor. There is no guarantee that one’s heir will be wise and be a good steward of this wealth, or be foolish and squander it—in which case, the former man’s entire life’s work would be in vain. |
| (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) | (Pro 31:24) | 1 tn The verb (עָשְׂתָה, ʿasetah) is the perfect form of a dynamic root and should be understood as past tense or perfective. |
| (0.30) | (Pro 31:24) | 4 tn The verb (נָתְנָה, natenah) is the perfect form of a dynamic root and should be understood as past tense or perfective. |
