Discovery Box| (0.30) | (Ecc 6:8) | 2 sn As in the preceding parallel line, this rhetorical question implies a negative answer (see the note after the word “fool” in the preceding line). |
| (0.30) | (Ecc 5:11) | 4 tn The rhetorical question is an example of negative affirmation, expecting a negative answer: “There is no ultimate advantage!” (see E. W. Bullinger, Figures of Speech, 947-48). |
| (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 2:20) | 2 tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “labor”). |
| (0.30) | (Ecc 2:19) | 2 tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “labor”). |
| (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) | (Ecc 2:1) | 5 tn Heb “See what is good!” The volitive sequence of the cohortative (אֲנַסְּכָה, ʾanassekhah, “I will test you”) followed by vav + imperative (וּרְאֵה, ureʾeh, “and see!”) denotes purpose/result: “I will test you…in order to see….” The verb רָאָה (raʾah, “to see”) has a broad range of meanings (e.g., in the Qal stem 16 categories are listed in HALOT 1157-1160 s.v.). In this context it means “to discover; to perceive; to discern; to understand” (HALOT 1159 s.v. ראה 13; BDB 907 s.v. רָאָה 5). |
| (0.30) | (Pro 26:15) | 3 sn The proverb is stating that the sluggard is too lazy to eat; this is essentially the same point made in 19:24 (see the note there). |
| (0.30) | (Pro 23:14) | 2 tn Heb “his soul.” The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4. |
| (0.30) | (Pro 20:26) | 2 tn The king has the wisdom/ability to destroy evil from his kingdom. See also D. W. Thomas, “Proverbs 20:26, ” JTS 15 (1964): 155-56. |
| (0.30) | (Pro 16:33) | 1 sn The proverb concerns the practice of seeking divine leading through casting lots. For a similar lesson, see Amenemope (18, 19:16-17, in ANET 423). |
| (0.30) | (Pro 12:20) | 2 sn The contrast here is between “evil” (= pain and calamity) and “peace” (= social wholeness and well-being); see, e.g., Pss 34:14; 37:37. |
| (0.30) | (Pro 7:5) | 1 tn Heb “strange” (so KJV, ASV). See the note at 2:16, which is identical to this verse, except for using a synonym for the beginning verb. |
| (0.30) | (Pro 3:22) | 1 tn The noun נַפְשֶׁךָ (nafshekha, “your soul”) is a synecdoche of part (= inner soul) for the whole person (= you); see BDB 600 s.v. 4.a.2. |
| (0.30) | (Pro 2:16) | 5 sn For descriptions of seductive speech, see Prov 5:3 where it is compared to olive oil, and 7:14-20 where such speech is recorded. |
| (0.30) | (Pro 1:29) | 3 tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear. See note on 1:7. |
| (0.30) | (Psa 149:5) | 1 tn Heb “in glory.” Here “glory” probably refers to the “honor” that belongs to the Lord’s people as a result of their deliverance (see v. 4). |
| (0.30) | (Psa 144:3) | 1 tn Heb “What is mankind?” The singular noun אֱנוֹשׁ (ʾenosh) is used here in a collective sense and refers to the human race. See Ps 8:5. |
| (0.30) | (Psa 144:13) | 4 tn Heb “in outside places.” Here the term refers to pastures and fields (see Job 5:10; Prov 8:26). |
| (0.30) | (Psa 144:11) | 2 tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” See v. 8 where the same expression occurs. |
