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Discovery Box| (0.25) | (Ecc 2:17) | 2 tn The term הַחַיִּים (hakhayyim, “life”) functions as a metonymy of association, that is, that which is associated with life, that is, the profitlessness and futility of human secular achievement. |
| (0.25) | (Ecc 2:11) | 2 tn Heb “and all the toil with which I had toiled in doing it.” The term עָמַל (ʿamal, “toil”) is repeated to emphasize the burden and weariness of the labor which Qoheleth exerted in his accomplishments. |
| (0.25) | (Ecc 1:13) | 4 sn Qoheleth states that he made a thorough investigation of everything that had been accomplished on earth. His position as king gave him access to records and contacts with people that would have been unavailable to others. |
| (0.25) | (Ecc 1:6) | 2 tn The use of שָׁב (shav, Qal active participle masculine singular from שׁוּב, shuv, “to return”) creates a wordplay (paronomasia) with the repetition of סָבַב (savav, “to circle around”). The participle emphasizes continual, durative, uninterrupted action (present universal use). |
| (0.25) | (Pro 31:16) | 1 tn The word “considered” means “to plan carefully” in accordance with her purposes. The word is often used in the book of Proverbs for devising evil, but here it is used positively of the woman’s wise investment. |
| (0.25) | (Pro 30:24) | 2 tn The construction uses the Pual participle with the plural adjective as an intensive; these four creatures are the very embodiment of wisdom (BDB 314 s.v. חָכַם Pu). |
| (0.25) | (Pro 30:26) | 1 sn Modern scholars identify this creature with the rock badger (the Syrian hyrax), a small mammal that lives in the crevices of the rock. Its wisdom consists in its ingenuity to find a place of security. |
| (0.25) | (Pro 30:20) | 2 sn The word clearly indicates that the woman is married and unchaste, but the text describes her as amoral as much as immoral—she sees nothing wrong with what she does. |
| (0.25) | (Pro 30:16) | 2 tn Heb “the closing of the womb,” a situation especially troubling for one who is consumed with a desire for children (e.g., Gen 16:2; 30:1). |
| (0.25) | (Pro 29:24) | 1 sn The expression shares with a thief describes someone who is an “accomplice” (cf. NAB, NIV) because he is willing to share in the loot without taking part in the crime. |
| (0.25) | (Pro 28:1) | 1 tc The plural verb נָסוּ (nasu) “they fled,” should be read as singular to match the subject. It is a case of dittography: the vav beginning the next word was written twice, with the extra vav appended to this verb. |
| (0.25) | (Pro 27:23) | 1 tn The sentence uses the infinitive absolute and the imperfect from יָדַע (yadaʿ, “to know”). The imperfect here has been given the obligatory nuance, “you must know,” and that has to be intensified with the infinitive. |
| (0.25) | (Pro 27:22) | 1 tn The verb means “to pound” in a mortar with a pestle (cf. NRSV “Crush”; NLT “grind”). The imperfect is in a conditional clause, an unreal, hypothetical condition to make the point. |
| (0.25) | (Pro 27:18) | 2 sn The principle is established in the first line with the emblem: Those who faithfully serve will be rewarded in kind. The second half of the proverb makes the point from this illustration. |
| (0.25) | (Pro 27:19) | 2 tn The second line has “so the heart of a man to a man” (cf. KJV, ASV). The present translation (along with many English versions) supplies “reflects” as a verb in the second line to emphasize the parallelism. |
| (0.25) | (Pro 27:11) | 2 tn The verb is the cohortative of שׁוּב (shuv); after the two imperatives that provide the instruction, this form with the vav will indicate the purpose or result (indirect volitive sequence). |
| (0.25) | (Pro 27:8) | 1 tn The form נוֹדֶדֶת (nodedet) is the Qal participle from נָדַד (nadad), “to wander; to stray; to flutter; to retreat; to depart”; cf. NIV, NRSV, NLT “strays.” It will be directly paralleled with the masculine participle in the second colon. |
| (0.25) | (Pro 26:23) | 3 sn The analogy fits the second line very well. Glaze makes a vessel look beautiful and certainly different from the clay that it actually is. So is one who has evil intent (“heart”) but covers it with glowing speech. |
| (0.25) | (Pro 26:17) | 1 tn The comparative “like” and the following “so” are not in the Hebrew text, but supplied from context in the translation. The Hebrew is a metaphor with the predicate first, rendered here as a simile to preserve the order. |
| (0.25) | (Pro 26:13) | 1 sn The Book of Fools covered vv. 1-12. This marks the beginning of what may be called the Book of Sluggards (vv. 13-16). Cf. this verse with 22:13. |
