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Discovery Box| (0.20) | (Ecc 7:2) | 6 tn The imperfect tense verb יִתֵּן, yitten (from נָתָן, natan, “to give”) functions in a modal sense, denoting obligation, that is, the subject’s obligatory or necessary conduct: “should” or “ought to” (see R. J. Williams, Hebrew Syntax, 31-32, §172; IBHS 508-9 §31.4g). |
| (0.20) | (Ecc 4:7) | 1 tn The prefixed vav on וְשַׁבְתִּי (veshavti, vav + perfect first person common singular from שׁוּב, shuv, “to turn”) might be: (1) introductory (and left untranslated): “I observed again…”; (2) consequence of preceding statement: “So I observed again…”; or (3) continuation of preceding statement: “And I observed again….” |
| (0.20) | (Ecc 4:1) | 1 tn The prefixed vav on וְשַׁבְתִּי (veshavti, vav plus perfect first person common singular from שׁוּב, shuv, “to turn”) might be: (1) introductory (and left untranslated): “I observed again”; (2) consequence of preceding statement: “So I observed again”; or (3) continuation of preceding statement: “And I observed again.” |
| (0.20) | (Ecc 2:11) | 7 tn The parallelism with יִתְרוֹן (yitron), “profit; advantage; gain”) indicates that הֶבֶל (hevel) should be nuanced as “profitless, fruitless, futile” in this context. While labor offers some relative and temporal benefits, such as material acquisitions and the enjoyment of the work of one’s hands, there is no ultimate benefit to be gained from secular human achievement. |
| (0.20) | (Ecc 2:9) | 1 tn The vav prefixed to וְגָדַלְתִּי (vegadalti, vav plus Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9. |
| (0.20) | (Ecc 1:15) | 1 tn The term מְעֻוָּת, meʿuvvat (Pual participle masculine singular from עָוַת, ʿavat, “to bend”) is used substantively (“what is bent; what is crooked”) in reference to irregularities in life and obstacles to human secular achievement accomplishing anything of ultimate value. |
| (0.20) | (Pro 31:27) | 2 tn The imperfect verb (תֹאכֵל, toʾkel) is used in its past habitual sense. The verbs describing the woman from verses 12-29 include 19 perfects and 9 preterites which describe actions with past time references. Thus the four imperfect verbs that describe her (vv. 14, 18, 21, 27) should be understood as modal and operating in a past time frame. |
| (0.20) | (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). |
| (0.20) | (Pro 31:25) | 2 tn Or “strength and splendor have been her clothing.” This is a verbless clause so it takes its time frame from the context. It may be a comment on the goods she traded to the merchants. Or it may be a word picture about her character, in which case “dignity” may be a better rendering than “splendor.” |
| (0.20) | (Pro 31:27) | 1 tn This is the only participle used in the description of the woman. Since participles receive their time frame from context, this should be understood to be part of the past time frame of the passage. Here it provides the contrast to the idleness mentioned in the latter half of the verse. |
| (0.20) | (Pro 31:21) | 2 tn The imperfect verb (תִירָא, tiraʾ) is used in its past habitual sense. The verbs describing the woman from verses 12-29 include 19 perfects and 9 preterites which describe actions with past time references. Thus the four imperfect verbs that describe her (vv. 14, 18, 21, 27) should be understood as modal and operating in a past time frame. |
| (0.20) | (Pro 31:14) | 3 tn The imperfect verb (תָּבִיא, taviʾ) is used in its past habitual sense. The verbs describing the woman from verses 12-29 include 19 perfects and 9 preterites which describe actions with past time references. Thus the four imperfect verbs that describe her (vv. 14, 18, 21, 27) should be understood as modal and operating in a past time frame. |
| (0.20) | (Pro 30:16) | 5 sn There is no clear lesson made from these observations. But one point that could be made is that greed, symbolized by the leech, is as insatiable as all these other things. If that is the case, the proverb would constitute a warning against the insatiable nature of greed. |
| (0.20) | (Pro 30:6) | 1 tn The form of the verb is a Niphal perfect tense with a vav consecutive from the root כָּזַב (kazav, “to lie”). In this stem it has the ideas of “been made deceptive,” or “shown to be false” or “proved to be a liar.” One who adds to or changes the word of the Lord will be seen as a liar. |
| (0.20) | (Pro 29:25) | 4 sn The image of being set on high comes from the military experience of finding a defensible position, a place of safety and security, such as a high wall or a mountain. Trusting in the Lord sets people free and gives them a sense of safety and security (e.g., Prov 10:27; 12:2). |
| (0.20) | (Pro 29:26) | 2 tn Heb “but from the Lord [is] justice of a man.” The last part uses the construct state followed by the genitive, which here shows the advantage—it is justice for the person. The implication of the matter is that people should seek the Lord’s favor (rather than a human ruler’s) if they want true justice. |
| (0.20) | (Pro 29:18) | 4 tn There is a tendency among commentators and English versions to translate אַשְׁרֵהוּ (ʾashrehu) as “happy is he!” (cf. KJV, ASV, NAB, NASB, TEV, NLT). But “happy” can be a misleading translation. The Hebrew word refers to a heavenly bliss, an inner joy, that comes from knowing one is right with God and experiencing his blessing. “Happiness,” on the other hand, depends on what happens. |
| (0.20) | (Pro 29:13) | 3 sn The expression gives light to the eyes means “gives them sight” (cf. NIV). The expression means that by giving them sight the Lord gives them the light of life (e.g., Job 33:30; Ps 13:3). God creates and controls them all. So in spite of their circumstances in life, all people receive their life from God. |
| (0.20) | (Pro 29:3) | 3 tn The active participle רֹעֶה (roʿeh) is from the second root רָעָה (raʿah), meaning “to associate with.” The verb occurs only a few times, and mostly in the book of Proverbs. It is related to רֵעֶה (reʿeh, “friend; companion; fellow”). To describe someone as a “companion” or “friend” of prostitutes is somewhat euphemistic; it surely means someone who is frequently engaging the services of prostitutes. |
| (0.20) | (Pro 28:27) | 4 sn The text does not specify the nature or the source of the curses. It is natural to think that they would be given by the poor who are being mistreated and ignored. Far from being praised for their contributions to society, selfish, stingy people will be reviled for their heartless indifference. |
