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Discovery Box| (0.28) | (Isa 1:11) | 1 tn Heb “Why to me the multitude of your sacrifices?” The sarcastic rhetorical question suggests that their many sacrifices are of no importance to the Lord. This phrase answers the possible objection that an Israelite could raise in response to God’s indictment: “But we are offering the sacrifices you commanded!” |
| (0.28) | (Sos 8:13) | 2 tc The editors of BHS suggests that גַם אָנִי (gam ʾani, “me also”) should be inserted. Although there is no textual evidence for the insertion, it seems clear that the first person common singular referent is emphatic in MT הַשְׁמִיעִינִי (hashmiʿini, “Let me hear it!”). |
| (0.28) | (Sos 3:2) | 3 sn There is a consonantal wordplay in 3:2 between the roots בקשׁ and בשׁק, that is, between אֲבַקְשָׁה (ʾavaqeshah, “I will seek [him]”) and בַּשְּׁוָקִים (bashevaqim, “streets”). The wordplay emphasizes that she searched in every nook and cranny. |
| (0.28) | (Sos 1:14) | 1 sn The henna plant (כֹּפֶר, kofer, “henna”; HALOT 495 s.v. III כֹּפֶר) is an inflorescent shrub with upward pointing blossoms, that have sweet smelling whitish flowers that grow in thick clusters (Song 4:13; 7:12). Like myrrh, the henna plant was used to make sweet smelling perfume. Its flowers were used to dye hair, nails, fingers, and toes orange. |
| (0.28) | (Ecc 11:7) | 3 tn Heb “to the eyes.” The term “eyes” is a synecdoche of part (i.e., eyes) for the whole person. Used with the idiom “to see the sun” (i.e., to be alive), Qoheleth is simply saying that the experience of a life is a pleasant thing that should be savored. |
| (0.28) | (Ecc 8:9) | 4 tn Heb “that is done under the sun.” The phrase “that is done under the sun” (אֲשֶׁר נַעֲשָׂה תַּחַת הַשָּׁמֶשׁ, ʾasher naʿasah takhat hashamesh) is an idiom for “what happens in this world” or “on the earth” (BDB 1039 s.v. שֶׁמֶשׁ 4.c). Moffatt renders this idiom, “what goes on within this world.” |
| (0.28) | (Ecc 7:14) | 4 tn Heb “anything after him.” This line is misinterpreted by several versions: “that man may not find against him any just complaint” (Douay); “consequently, man may find no fault with Him” (NJPS); “so that man cannot find fault with him in anything” (NAB). |
| (0.28) | (Pro 31:30) | 1 tn The word חֵן (khen) refers to “charm, gracefulness, graciousness, favor.” It frequently occurs in the phrase to “find favor in the eyes” of someone. So it appears to have a broad meaning that includes whatever may have the effect of eliciting a favorable response from someone else, something that they find charming (“pleasant, agreeable qualities” HALOT, 322). |
| (0.28) | (Pro 31:28) | 1 sn This is certainly not an activity of infants and toddlers and probably refers to her grown children. In addition to the past tense verbs that describe her, this is another indication that this passage is giving us a retrospective view of her life and not a glimpse at her day-planner. |
| (0.28) | (Pro 31:23) | 3 tn The construction uses the infinitive construct with the preposition and a pronominal suffix that serves as the subject (subjective genitive) to form a temporal clause. The fact that he “sits with the elders” means he is one of the elders; he sits as a judge among the people. |
| (0.28) | (Pro 31:20) | 3 tn This is the same verb form that began verse 19, the Piel perfect of שָׁלַח (shalakh). It may have the same plurative notion emphasizing that she often ministered to the poor. As the perfect form of a dynamic verb it should be understood as past tense or perfective. |
| (0.28) | (Pro 31:17) | 2 sn The expression “she made her arm strong” parallels the first half of the verse and indicates that she gets down to her work with vigor and strength. There may be some indication here of “rolling up the sleeves” to ready the arms for the task, but that is not clear. |
| (0.28) | (Pro 30:33) | 3 sn The analogy indicates that continuously pressing certain things will yield results, some good, some bad. So pressing anger produces strife. The proverb advises people to strive for peace and harmony through humility and righteousness. To do that will require “letting up” on anger. |
| (0.28) | (Pro 30:17) | 1 sn The “eye” as the organ that exhibits the inner feelings most clearly, here represents a look of scorn or disdain that speaks volumes (a metonymy of cause or of adjunct). It is comparable to the “evil eye” which is stinginess (28:22). |
| (0.28) | (Pro 30:4) | 4 sn The ends of the earth is an expression often used in scripture as a metonymy of subject referring to the people who live in the ends of the earth, the far off and remote lands and islands. While that is possible here as well, this may simply be a synecdoche saying that God created the whole world, even the most remote and distant places. |
| (0.28) | (Pro 29:16) | 1 tn The verb רָבָה (ravah), which is repeated twice in this line, means “to increase.” The first occurrence here is usually taken to mean that when the wicked increase they hold the power (cf. NRSV, NLT “are in authority”; TEV, CEV “are in power”). The text does not explain the details, only that when the wicked increase sin will increase in the land. |
| (0.28) | (Pro 27:14) | 3 sn The point of the proverb is that loud and untimely greetings are not appreciated. What was given as a “blessing” will be considered a “curse”—the two words being antonyms. The proverb makes the point that how, when, and why they say what they say is important too (D. Kidner, Proverbs [TOTC], 166). |
| (0.28) | (Pro 27:12) | 2 tn This noun is plural, while the earlier substantival adjective “shrewd” is singular. The contrast may suggest that the naive are in a group, each one doing what the others do, while insightful person had to go against the flow. That is, the naive go along with the bandwagon; but the shrewd person thinks for his/herself and makes good decisions accordingly. |
| (0.28) | (Pro 26:28) | 1 tn Heb “the tongue of deception.” The subject matter of this proverb is deceptive speech. The “tongue of deception” (using a metonymy of cause with an attributive genitive) means that what is said is false. Likewise the “smooth mouth” means that what is said is smooth, flattering. |
| (0.28) | (Pro 26:26) | 3 sn The Hebrew verb means “to uncover,” here in the sense of “to reveal; to make known; to expose.” The verse is promising that the evil the person has done will be exposed publicly. The common belief that righteousness will ultimately triumph informs this saying. |
