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Discovery Box| (0.20) | (Isa 7:13) | 2 tn The verb is second plural in form because the prophet addresses the whole family of David. He continues to use the plural in v. 14 (with one exception; see the notes on that verse), but then switches back to the second singular (addressing Ahaz specifically) in vv. 16-17. |
| (0.20) | (Isa 5:16) | 3 tn Heb “The holy God will be set apart by fairness.” In this context God’s holiness is his sovereign royal authority, which implies a commitment to justice (see the note on the phrase “the sovereign king of Israel” in 1:4). When God judges evildoers as they deserve, his sovereignty will be acknowledged. |
| (0.20) | (Isa 3:24) | 1 tn Heb “and it will be in place of spices there will be a stench.” The nouns for “spices” and “stench” are right next to each other in the MT for emphatic contrast. The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2. |
| (0.20) | (Isa 2:21) | 3 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. Almost all English versions translate “earth,” taking this to refer to universal judgment. |
| (0.20) | (Isa 3:3) | 2 tn Heb “and the wise with respect to magic.” On the meaning of חֲרָשִׁים (kharashim, “magic”), see HALOT 358 s.v. III חרשׁ. Some understand here a homonym, meaning “craftsmen.” In this case, one could translate, “skilled craftsmen” (cf. NIV, NASB). |
| (0.20) | (Isa 2:9) | 2 tn Heb “don’t lift them up.” The idiom “lift up” (נָשָׂא with לְ, nasaʾ with preposition lamed) can mean “spare, forgive” (see Gen 18:24, 26). Here the idiom plays on the preceding verbs. The idolaters are bowed low as they worship their false gods; the prophet asks God not to “lift them up.” |
| (0.20) | (Isa 1:10) | 1 sn Building on the simile of v. 9, the prophet sarcastically addresses the leaders and people of Jerusalem as if they were leaders and residents of ancient Sodom and Gomorrah. The sarcasm is appropriate, for if the judgment is comparable to Sodom’s, that must mean that the sin which prompted the judgment is comparable as well. |
| (0.20) | (Isa 1:11) | 3 sn In the chiastic structure of the verse, the verbs at the beginning and end highlight God’s displeasure, while the heaping up of references to animals, fat, and blood in the middle lines hints at why God wants no more of their sacrifices. They have, as it were, piled the food on his table and he needs no more. |
| (0.20) | (Sos 8:7) | 3 tn Heb “for love.” The preposition ב (bet) on בָּאַהֲבָה (baʾahavah, “for love”) indicates the price or exchange in trading (HALOT 105 s.v. בְּ 17), e.g., “Give me your vineyard in exchange for silver [בְּכֶסֶף, bekhesef]” (1 Kgs 21:6). |
| (0.20) | (Sos 8:7) | 5 tn The root בּוּז (buz, “to despise”) is repeated for emphasis: בּוֹז יָבוּזּוּ (boz yavuzu). The infinitive absolute frequently is used with the imperfect of the same root for emphasis. The point is simply that love cannot be purchased; it is infinitely more valuable than any and all wealth. Love such as this is priceless; no price tag can be put on love. |
| (0.20) | (Sos 5:8) | 1 tn The genitive construct חוֹלַת אַהֲבָה (kholat ʾahavah, “sick of love”) denotes “lovesick.” This is an example of a genitive of cause, that is, the Beloved was (physically/emotionally) sick because of her unrequited love for him. See study note on Song 2:5. |
| (0.20) | (Sos 4:4) | 1 tn The term מִגְּדַל (miggedal, “tower”) refers to a military structure, such as a stronghold, arsenal, or defensive tower on the walls of a city (e.g., Judg 8:9, 17; 9:51; 2 Kgs 9:17; 17:9; 18:8; 2 Chr 14:6; 26:15; 27:4; 32:5). |
| (0.20) | (Sos 3:1) | 6 tc The LXX adds “I called him, but he did not answer me” to 3:2d on the basis of its appearance in the parallel expressions in Song 5:6. There is no textual support for its inclusion here. |
| (0.20) | (Ecc 10:12) | 5 tn Heb “consume him”; or “engulf him.” The verb I בָּלַע (balaʿ, “to swallow”) creates a striking wordplay on the homonymic root II בָּלַע (“to speak eloquently”; HALOT 134-35 s.v בלע). Rather than speaking eloquently (II בלע, “to speak eloquently”), the fool utters words that are self-destructive (I בָּלַע, “to swallow, engulf”). |
| (0.20) | (Ecc 10:2) | 2 tn Heb “and the heart of a fool is at his left hand.” The fool lacks the protection of wisdom which is at the right-hand side of the wise man (see note on “right hand” in the previous line). The wise man’s heart (i.e., good sense) protects him, but the fool is always getting into trouble. |
| (0.20) | (Ecc 8:10) | 1 tn Heb “Then…” The construction בְכֵן (vekhen) means “then; thereupon; on this condition” (cf. Eccl 8:10; Esth 4:16; Sir 13:7; see GKC 384 §119.ii; BDB 486 s.v. כֵּן 3.b; HALOT 483 s.v. כֵּן 8.c). The line could be rendered, “It is was then that I saw.” |
| (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 5:1) | 5 tn The term “sacrifice” (זֶבַח, zevakh) is the general term that refers to the thank offering and free will offering (Lev 7:12, 16). This section focuses on making vows in prayer and fulfilling them, such as the vow offering. The term “sacrifice” functions as a synecdoche of general (i.e., sacrifice) for specific (i.e., vow offering). |
| (0.20) | (Ecc 4:15) | 3 tn The verb עָמַד (ʿamad, “to stand”) may denote “to arise; to appear; to come on the scene” (e.g., Ps 106:30; Dan 8:22, 23; 11:2-4; 12:1; Ezra 2:63; Neh 7:65); cf. BDB 764 s.v. עָמַד 6.a; HALOT 840 s.v. עמד 1.a. |
| (0.20) | (Ecc 4:14) | 2 tn The phrase “what would become” is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the third person masculine singular suffix (“his”) on בְּמַלְכוּתוֹ (bemalkhuto, “his kingdom”) refers to the old foolish king or to the poor but wise youth of 4:13. |
