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Discovery Box| (0.25) | (Isa 7:19) | 2 tn The meaning of this word (נַהֲלֹל, nahalol) is uncertain; some understand this as referring to another type of thorn bush. For bibliography, see HALOT 676 s.v. I *נַהֲלֹל. |
| (0.25) | (Isa 7:11) | 1 tn Heb “Make it as deep as Sheol or make it high upwards.” These words suggest that Ahaz can feel free to go beyond the bounds of ordinary human experience. |
| (0.25) | (Isa 7:2) | 2 tn Heb “rests upon.” Most understand the verb as נוּחַ (nuakh, “rest”), but HALOT 685 s.v. II נחה proposes that this is a hapax legomenon which means “stand by.” |
| (0.25) | (Isa 5:10) | 4 tn Heb “an ephah.” An ephah was a dry measure; there were ten ephahs in a homer. So this verse envisions major crop failure, where only one-tenth of the anticipated harvest is realized. |
| (0.25) | (Isa 4:1) | 3 sn In Jewish understanding a husband should provide food and cloth to his wife. These women are so desperate as to be willing to exempt the man from some of his traditional, fundamental duties as a husband. |
| (0.25) | (Isa 2:19) | 4 tn Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud men. |
| (0.25) | (Isa 2:13) | 1 sn The cedars of Lebanon and oaks of Bashan were well-known for their size and prominence. They make apt symbols here for powerful men who think of themselves as prominent and secure. |
| (0.25) | (Isa 1:23) | 4 sn Isaiah may have chosen the word for gifts (שַׁלְמוֹנִים, shalmonim; a hapax legomenon here), as a sarcastic pun on what these rulers should have been doing. Instead of attending to peace and wholeness (שָׁלוֹם, shalom), they sought after payoffs (שַׁלְמוֹנִים). |
| (0.25) | (Isa 1:10) | 2 tn Heb “to the instruction of our God.” In this context, which is highly accusatory and threatening, תּוֹרָה (torah, “law, instruction”) does not refer to mere teaching, but to corrective teaching and rebuke. |
| (0.25) | (Sos 8:2) | 3 tn Alternately “wine, that is, spiced mixture.” The term רֶקַח (reqakh, “spice mixture, spices”) refers to ground herbs that were tasty additives to wine (HALOT 1290 s.v. רֶקַח). |
| (0.25) | (Sos 6:9) | 5 tn Heb “to call blessed.” The verb אָשַׁר (ʾashar) is used of people whom others consider fortunate because they have prospered or are to be commended (Gen 30:13; Ps 72:17; Mal 3:12, 15). Likewise, the verb הָלַל (halal, “to praise”) is used elsewhere of people who are held in high esteem by others either due to a commendable moral quality (Prov 31:28, 31) or due to one’s physical beauty (Gen 12:15; 2 Sam 14:25). The actual content of their praise of her appears in Song 6:10 in which they compare her beauty to that of the dawn, moon, sun, and stars. |
| (0.25) | (Sos 6:8) | 1 sn The sequence “sixty…eighty…without number” is an example of a graded numerical sequence and is not intended to be an exact numeration (see W. G. E. Watson, Classical Hebrew Poetry [JSOTSup], 144-50). |
| (0.25) | (Sos 6:1) | 2 tn Heb “And we may seek him with you.” The vav-conjunctive on וּנְבַקְשֶׁנּוּ (unevaqeshennu, “and we may seek him with you”) denotes purpose/result. |
| (0.25) | (Sos 5:10) | 5 tn Heb “from, among.” The preposition מִן (min) prefixed to רְבָבָה (revavah, “ten thousand”) is taken in a comparative, locative sense: “outstanding among ten thousand” (e.g., KJV, RSV, NASB, NIV, NJPS). |
| (0.25) | (Sos 3:4) | 2 tn Heb “I held him” (אֲחַזְתִּיו, ʾakhaztiv). The term אָחַז (ʾakhaz, “grasp”) denotes to forcefully seize someone to avoid losing hold of him (BDB 28 s.v. אָחַז b). |
| (0.25) | (Sos 1:12) | 1 tn The lexicons suggest that מֵסַב (mesav) refers to a round banquet table (HALOT 604 s.v. מֵסַב) or divan with cushions (BDB 687 s.v. מֵסַב 2). In Mishnaic Hebrew the noun מֵסַב refers to a dining couch, banquet table, as well as cushions or pillows (HALOT 604). The related noun מְסִבָּה (mesibbah) refers to a banqueting party (HALOT 604 s.v. מְסִבָּה; Jastrow 803 s.v. מְסִבָּה). The versions took it as a reference to a resting place (see LXX, Vulgate, Syriac Peshitta). R. E. Murphy (Song of Songs [Hermeneia], 131) suggests that it refers to (1) a couch or divan on which a person declined while eating, (2) a group of people gathered in a circle, that is, an entourage, or (3) a private place such as an enclosure. |
| (0.25) | (Ecc 12:8) | 1 tn Heb “futility of futilities.” The phrase “absolutely futile” (הֲבֶל הֲבָלִים, havel havalim) is a superlative genitive construction (GKC 431 §133.i). See note on “futile” at 1:2. |
| (0.25) | (Ecc 12:9) | 1 sn Eccl 12:9-12 fits the pattern of a concluding colophon that draws from a conventional stock of ancient Near Eastern scribal practices and vocabulary. See M. A. Fishbane, Biblical Interpretation, 29-31. |
| (0.25) | (Ecc 12:5) | 5 tn The verb סָבַל (saval, “to bear a heavy load”) means “to drag oneself along” as a burden (BDB 687 s.v. סָבַל) or “to become thick; to move slowly forward; to clear off” (HALOT 741 s.v. סבל). |
| (0.25) | (Ecc 11:2) | 3 tn The word “investments” is not in the Hebrew text; it is added here for clarity. This line is traditionally understood as an exhortation to be generous to a multitude of people (KJV, NAB, ASV, NASB, RSV, NRSV, NIV, NJPS); however, it is better taken as shrewd advice to not commit all one’s possessions to a single venture (A. Cohen, The Five Megilloth [SoBB], 181). D. R. Glenn (“Ecclesiastes,” BKCOT, 1003) writes: “In view of the possibility of disaster, a person should make prudent investments in numerous ventures rather than put all his ‘eggs in one basket’ (e.g., Gen 32:7-8 for a practical example of this advice).” Several translations reflect this: “Divide your merchandise among seven ventures, eight maybe” (NEB); “Take shares in several ventures” (Moffatt). |
