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Discovery Box| (0.30) | (Isa 14:6) | 3 tn Heb “it was ruling in anger nations [with] oppression without restraint.” The participle (“ruling”) suggests repeated or continuous action in past time. |
| (0.30) | (Isa 10:14) | 1 sn The Assyrians’ conquests were relatively unopposed, like robbing a bird’s nest of its eggs when the mother bird is absent. |
| (0.30) | (Isa 9:19) | 1 tn The precise meaning of the verb עְתַּם (ʿetam), which occurs only here, is uncertain, though the context strongly suggests that it means “burn, scorch.” |
| (0.30) | (Isa 5:30) | 4 tn Heb “and one will gaze toward the land, and look, darkness of distress, and light will grow dark by its [the land’s?] clouds.” |
| (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) | (Isa 5:5) | 1 tn Heb “and it will become [a place for] grazing.” בָּעַר (baʿar, “grazing”) is a homonym of the more often used verb “to burn.” |
| (0.30) | (Isa 1:18) | 2 tn Traditionally, “let us reason together,” but the context suggests a judicial nuance. The Lord is giving the nation its options for the future. |
| (0.30) | (Isa 1:3) | 1 tn Heb “and the donkey the feeding trough of its owner.” The verb in the first line does double duty in the parallelism. |
| (0.30) | (Sos 6:11) | 3 sn It is not clear whether the “valley” in 6:12 is a physical valley (Jezreel Valley?), a figurative description of their love relationship, or a double entendre. |
| (0.30) | (Sos 2:9) | 1 sn Gazelles are often associated with sensuality and masculine virility in ancient Near Eastern love literature. Gazelles were often figures in Hebrew, Akkadian, and Ugaritic literature for mighty warriors or virile young men (e.g., 2 Sam 1:19; 2:18; Isa 14:9; Zech 10:3). In ancient Near Eastern love literature gazelles often symbolize the excitement and swiftness of the lover coming to see his beloved, as in an ancient Egyptian love song: “O that you came to your sister swiftly like a bounding gazelle! Its feet reel, its limbs are weary, terror has entered its body. A hunter pursues it with his hounds, they do not see it in its dust; It sees a resting place as a trap, it takes the river as its road. May you find her hiding-place before your hand is kissed four times. Pursue your sister’s love, the Golden gives her to you, my friend!” (“Three Poems” in the Papyrus Chester Beatty 1 collection). |
| (0.30) | (Ecc 11:6) | 4 tn The verb כָּשֵׁר (kasher, “to prosper”) is used metonymically to denote “will succeed.” In 11:10, it means “skill in work.” |
| (0.30) | (Ecc 9:17) | 1 tn The phrase “is heard” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness. Note its appearance in the previous line. |
| (0.30) | (Ecc 8:17) | 10 tn The term “it” does not appear in the Hebrew text, but is an implied direct object and has been supplied in the translation for smoothness and stylistic reasons. |
| (0.30) | (Ecc 8:14) | 4 tn Heb “to whom it happens according to the deeds of the wicked”; or “who are punished for the deeds of the wicked.” |
| (0.30) | (Ecc 8:14) | 5 tn Heb “to whom it happens according to the deeds of the righteous”; or “who are rewarded for the deeds of the righteous.” |
| (0.30) | (Ecc 4:15) | 2 tn Heb “the second youth.” It is not clear whether “the second” (הַשֵּׁנִי, hasheni) refers to the young man who succeeds the old king or a second youthful successor. |
| (0.30) | (Ecc 4:8) | 6 tn This rhetorical question is an example of negative affirmation, that is, it expects a negative answer: “No one!” (see E. W. Bullinger, Figures of Speech, 949-51). |
| (0.30) | (Ecc 2:26) | 5 tn The word “it” (an implied direct object) does not appear in the Hebrew text, but is supplied in the translation for clarity. |
| (0.30) | (Ecc 1:14) | 6 tn Heb “striving of wind.” The word “like” does not appear in the Hebrew text; it has been added in the translation to make the comparative notion clear. |
| (0.30) | (Pro 31:26) | 3 tn The Hebrew phrase תּוֹרַת־חֶסֶד (torat khesed) is open to different interpretations. (1) The word “law” could here refer to “teaching” as it does frequently in the book of Proverbs, and the word “love,” which means “loyal, covenant love,” could have the emphasis on faithfulness, yielding the idea of “faithful teaching” to parallel “wisdom” (cf. NIV). (2) The word “love” should probably have more of the emphasis on its basic meaning of “loyal love, lovingkindness.” It also would be an attributive genitive, but its force would be that of “loving instruction” or “teaching with kindness.” |
