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Discovery Box| (0.15) | (Sos 7:1) | 4 tn The term יָרֵךְ (yarekh, “thigh”) may refer to (1) the fleshy upper part of the thigh where the leg joins the pelvis (Gen 32:25-32; 46:26; Exod 1:5; Judg 8:30) or (2) the outside of the thigh from the hip down (Exod 32:27; Judg 3:16, 21; Ps 45:4; Song 3:8). The first usage is usually restricted to a figure for the male loins, the source of male procreation (Gen 46:26; Exod 1:5) and the locus of an oath (Gen 24:2, 9; 47:29). |
| (0.15) | (Sos 5:10) | 3 tn The adjective אָדֹם (ʾadom) denotes either “manly” or “ruddy,” depending upon whether it is derived from אָדָם (ʾadam, “man”; HALOT 14 s.v. I אָדָם) or אָדֹם (“red”; HALOT 14 s.v. אָדֹם). If it is “manly,” the idea is that he is the epitome of masculinity and virility. On the other hand, the emphasis would be upon his health and virility, evidenced by his ruddy complexion, or it could be a comparison between his ruddy coloring and the redness of rubies (Lam 4:7). |
| (0.15) | (Sos 3:6) | 4 tn The term לְבוֹנָה (levonah, “frankincense”) refers to fragrant incense (Exod 30:34; Lev 2:1, 15; 5:11; 6:8; 24:7; Num 5:15; Isa 43:23; 66:3; Jer 6:20; 17:26; 41:5; Neh 13:5, 9; 1 Chr 9:29; Song 3:6; 4:6, 14). It is composed of the white (sometimes yellow) resin of Boswellia Carteri and Frereana from Hadramawt and Somaliland (HALOT 518 s.v. לְבֹנָה). |
| (0.15) | (Sos 3:6) | 6 tn The singular form of רוֹכֵל (rokhel, “merchant”) may be classified as a generic singular, representing the genus of the merchant guild of which there are many. The term רוֹכֵל means “trader, vendor,” as small retailer (HALOT 1237 s.v. I רכל) distinct from סָתַר (satar) “shopkeeper, dealer” as large wholesaler (HALOT 750 s.v. סתר). It may refer to a traveling merchant, as in Middle Hebrew רוֹכְלָה (rokhelah) “traveling merchant” and Old South Arabic rkl “to go about as a trader” (Conti 242a). The general nuance appears in Judean Aramaic רוֹכְלָא (rokhelaʾ, “hawker, peddler”) and Syriac rakkala “merchant.” |
| (0.15) | (Sos 2:17) | 3 sn Scholars offer three interpretations of her figurative request: (1) The Beloved desires her Lover to embrace her breasts, like a gazelle romping over mountains (mountains are figurative); (2) The Beloved entreats her Lover to leave and go back over the hills from whence he had journeyed (mountains are literal); and (3) As her Lover prepares to leave her country village, the Beloved asks him to return to her again in the same way he arrived, like a gazelle bounding over the mountains in 2:8-10 (mountains are literal). |
| (0.15) | (Sos 3:1) | 2 tn The term מִשְׁכָּב (mishkav, “bed”) in 3:1 is the common term for marriage bed (HALOT 646 s.v. מִשְׁכָּב; BDB 1012 s.v. מִשְׁכָּב) in distinction from the common term for עֶרֶש (ʿeresh, “couch”) in 1:16. Several uses of the term מִשְׁכָּב (“bed”) have overt sexual connotations, denoting the place of copulation (Gen 49:4; Lev 18:22; 20:13; Num 31:17, 35; Judg 21:11, 12; Prov 7:17; Isa 57:7-8). The noun is used in the expression מִשְׁכָּב דֹּדִים (mishkav dodim, “love-bed”) with obvious sexual connotations (Ezek 23:17). |
| (0.15) | (Sos 2:15) | 1 tn The imperative אֶחֱזוּ (ʾekhezu, “catch”) is plural in form (Qal imperative second person masculine plural from אָחַז, ʾakhaz). Some commentators suggest that the woman is speaking to a large audience, perhaps the maidens of Jerusalem mentioned in 2:7. However, the Hebrew plural can function in an intensive sense when used in reference to a single individual (IBHS 122 §7.4.3a). As noted previously, the bride often uses the plural in reference to herself or to her bridegroom in Sumerian love literature. Thus, the woman simply may be speaking to her beloved, as in 2:16-17, but with particularly intense passion. |
| (0.15) | (Sos 1:9) | 3 sn It was common in ancient love literature to compare a beautiful woman to a sleek filly. For example, Horace likened Lyde to a three year old filly: “She gambols over the spreading plains and shrinks from touch, to wedlock still a stranger, not yet ripe for eager mate” (Horace, Odes iii. xi. 9). Theocritus compared Helen of Troy to a graceful steed harnessed to a chariot: “As towers the cypress mid the garden’s bloom, as in the chariot proud Thessalian steed, thus graceful rose-complexion’d Helen moves” (Theocritus, Idyll xviii. 30-31). |
| (0.15) | (Ecc 12:12) | 1 sn The exhortation may be understood in two ways: (1) to avoid any so-called wisdom sayings beyond those mentioned in vv. 10-11: “The words of the wise…are given from one shepherd. And of anything beyond these, my son, be warned!” (see RSV, NRSV, NAB, Douay, NIV). This is paraphrased well by Moffatt: “My son, avoid anything beyond the scriptures of wisdom” (Moffatt). (2) The exhortation refers to the concerns of v. 12b, namely, diligent study is wearisome, i.e., “Furthermore, my son, be warned: there is no end to the making of books, and much study is wearisome to the body” (see NEB, ASV, NASB, MLB). |
| (0.15) | (Ecc 11:8) | 2 tn The term הֶבֶל (hevel) here means “obscure,” that is, unknown. This sense is derived from the literal concept of breath, vapor or wind that cannot be seen; thus, the idea of “obscure; dark; difficult to understand; enigmatic” (see HALOT 236-37 s.v. I הֶבֶל; BDB 210-11 s.v. I הֶבֶל). It is used in this sense in reference to enigmas in life (6:2; 8:10, 14) and the future which is obscure (11:8). |
| (0.15) | (Ecc 10:15) | 1 tn The plural form of הַכְּסִילִים (hakkesilim, from כְּסִיל, kesil, “fool”) denotes (1) plural of number: referring to several fools or (2) plural of habitual character or plural of intensity (referring to a single person characterized by a habitual or intense quality of foolishness). The latter is favored because the two verbs in 10:15 are both singular in form: “wearies him” (תְּיַגְּעֶנּוּ, teyaggeʿennu) and “he does [not] know” (לֹא־יָדַע, loʾ yadaʿ); see GKC 440-41 §135.p. The article on הַכְּסִילִים is used in the generic sense. |
| (0.15) | (Ecc 9:9) | 6 tc The phrase כָּל יְמֵי הֶבְלֶךָ (kol yeme hevlekha, “all your fleeting days”) is present in the MT, but absent in the Greek versions, other medieval Hebrew mss, and the Targum. Its appearance in the MT may be due to dittography (repetition: the scribe wrote twice what should have been written once) from כָּל יְמֵי חַיֵּי הֶבְלֶךָ (kol yeme khayye hevlekha, “all the days of your fleeting life”) which appears in the preceding line. On the other hand, its omission in the alternate textual tradition may be due to haplography (accidental omission of repeated words) with the earlier line. |
| (0.15) | (Ecc 8:14) | 3 tn Or “vanity” (again at the end of this verse). The Hebrew term הֶבֶל (hevel) here denotes “enigma,” that is, something that is difficult to understand. This sense is derived from the literal referent of breath, vapor or wind that cannot be seen; thus, “obscure; dark; difficult to understand; enigmatic” (see HALOT 236-37 s.v. I הֶבֶל; BDB 210-11 s.v. I הֶבֶל). It is used in this sense in reference to enigmas in life (6:2; 8:10, 14) and the future which is obscure (11:8, 10). |
| (0.15) | (Ecc 8:10) | 6 tn The term הֶבֶל (hevel) here means “enigmatic,” that is, difficult to grasp mentally. This sense is derived from the literal concept of breath, vapor or wind that cannot be seen; thus, the idea of “obscure, dark, difficult to understand, enigmatic” (HALOT 236-37 s.v. I הֶבֶל; BDB 210-11 s.v. I הֶבֶל). It is used in this sense in reference to enigmas in life (6:2; 8:10, 14) and the future which is obscure (11:8, 10). |
| (0.15) | (Ecc 7:26) | 4 tn Heb “is snares.” The plural form מְצוֹדִים (metsodim, from the noun I מָצוֹד, matsod, “snare”) is used to connote either intensity, repeated or habitual action, or moral characteristic. For the function of the Hebrew plural, see IBHS 120-21 §7.4.2. The term II מָצוֹד “snare” is used in a concrete sense in reference to the hunter’s snare or net, but in a figurative sense of being ensnared by someone (Job 19:6; Prov 12:12; Eccl 7:26). |
| (0.15) | (Ecc 8:1) | 3 tn Or “the explanation.” The noun פֵּשֶׁר (pesher) denotes “solution; explanation; interpretation; meaning” (HALOT 982-83 s.v. פֵּשֶׁר; BDB 833 s.v. פֵּשֶׁר). The Hebrew term is an Aramaic loanword from פִּשְׁרָא (pishraʾ, “diagnosis; meaning; solution”). The Aramaic noun פְּשַׁר (peshar, “interpretation of a dream or prophecy”) and verb פְּשַׁר (peshar, “to interpret a dream or prophecy”) reflect a later meaning not present in Ecclesiastes, but current at the time of Daniel (Dan 2:5-7; 4:3, 15, 16; 5:12, 15, 16; 7:16) and Qumran (e.g., 1QpHab). |
| (0.15) | (Ecc 6:12) | 3 tn The third person masculine plural suffix on the verb וְיַעֲשֵׂם (veyaʿasem, conjunction plus Qal imperfect third person masculine singular from עָשָׂה, ʿasah, “to do” plus third person masculine plural suffix) refers to מִסְפַּר יְמֵי־חַיֵּי הֶבְלוֹ (mispar yeme khayye hevlo, “the few days of his fleeting life”). The suffix may be taken as an objective genitive: “he spends them [i.e., the days of his life] like a shadow” (HALOT 891 s.v. I עָשָׂה) or as a subjective genitive: “they [i.e., the days of his life] pass like a shadow” (BDB 795 s.v. עָשָׂה II.11). |
| (0.15) | (Ecc 5:20) | 3 tn The term מַעֲנֵה (maʿaneh, Hiphil participle ms from II עָנָה, ʿanah, “to be occupied”) refers to activity that keeps a person physically busy and mentally preoccupied, e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854; BDB 775 s.v. עָנָה II). The related noun עִנְיַן (ʿinyan, “business; occupation; task”) refers to activity that keeps man busy and occupies his time, e.g., Eccl 1:13; 2:26; 3:10 (HALOT 857; BDB 775 s.v. עִנְיָן). The participle form is used to emphasize durative, uninterrupted, continual action. |
| (0.15) | (Ecc 5:1) | 2 sn The exhortation, “Guard your feet” is an idiom for “Watch your steps,” i.e., “Be careful what you do.” This is a compound figure: “foot” is a metonymy for “step,” and “step” is a metonymy for “action” (e.g., Job 12:5; 23:11; 31:5; Ps 119:59, 101, 105; Prov 1:16; 3:23; 4:26-27; 6:18; 19:2; Isa 58:13; 59:7; Jer 14:10). For example, “I have refrained my feet from every evil way” (Ps 119:101); see E. W. Bullinger, Figures of Speech, 648. |
| (0.15) | (Ecc 3:9) | 1 tn The term הָעוֹשֶׂה (haʿoseh, article plus Qal active participle ms from עָשַׂה, ʿasah, “to do”) functions substantively (“the worker”); see BDB 794 s.v. עָשַׂה II.1. This is a figurative description of man (metonymy of association), and plays on the repetition of עָשַׂה (verb: “to do,” noun: “work”) throughout the passage. In the light of God’s orchestration of human affairs, man’s efforts cannot change anything. It refers to man in general with the article functioning in a generic sense (see IBHS 244-45 §13.5.1f; Joüon 2:511 §137.m). |
