Discovery Box| (0.25) | (Isa 58:13) | 5 tn Heb “and [call] the holy [day] of the Lord honored.” On קָדוֹשׁ (qadosh, “holy”) as indicating a time period, see BDB 872 s.v. 2.e (cf. also Neh 8:9-11). |
| (0.25) | (Isa 32:20) | 2 sn This verse seems to anticipate a time when fertile land is available to cultivate and crops are so abundant that the farm animals can be allowed to graze freely. |
| (0.25) | (Isa 32:16) | 1 sn This new era of divine blessing will also include a moral/ethical transformation, as justice and fairness fill the land and replace the social injustice so prevalent in Isaiah’s time. |
| (0.25) | (Isa 23:15) | 2 sn The number 70 is probably used in a stereotypical, nonliteral sense here to indicate a long period of time that satisfies completely the demands of God’s judgment. |
| (0.25) | (Sos 7:4) | 2 sn It is impossible at the present time to determine the exact significance of the comparison of her eyes to the “gate of Bath Rabbim” because this site has not yet been identified by archaeologists. |
| (0.25) | (Ecc 9:12) | 6 tn Heb “evil.” The term רָעָה (raʿah, “evil; unfortunate”) is repeated in v. 12 in the two parts of the comparison: “fish are caught in an evil (רָעָה) net” and “men are ensnared at an unfortunate (רָעָה) time.” |
| (0.25) | (Pro 31:21) | 3 sn “Snow” is a metonymy of adjunct; it refers to the cold weather when snow comes. The verse is saying that this time is not a concern for the wise woman because the family is well prepared. |
| (0.25) | (Pro 28:2) | 1 sn The Hebrew word translated “rebellious” has rebellion as its basic meaning, and that is the idea here. The proverb is describing a time when sinfulness brings about social and political unrest. |
| (0.25) | (Pro 20:22) | 3 sn To “wait” (קַוֵּה, qavveh) on the Lord requires faith in him, reliance on divine justice, and patience. It means that the wrongs done to a person will have to be endured for a time. |
| (0.25) | (Pro 17:6) | 5 tc The LXX has inserted: “To the faithful belongs the whole world of wealth, but to the unfaithful not an obulus.” It was apparently some popular sentiment at the time. |
| (0.25) | (Pro 16:30) | 1 tn Or “who shuts.” HALOT suggests the idiom “to screw up the eyes” (HALOT I, 866) for this hapax legomenon (word which only occurs one time). The precise gesture is not certain. |
| (0.25) | (Pro 13:13) | 1 tn Heb “the word.” Both the term “word” (דָּבָר, davar) and its parallel “command” (מִצְוָה, mitzvah) are used at times for scripture, but probably here for the sage’s teaching. Here the second term gives more specificity to the first. |
| (0.25) | (Pro 8:36) | 2 sn Brings harm. While the previous verse used past time verbs, the sage employs the participle here as an ongoing activity. Whoever tries to live without wisdom is inviting all kinds of disaster into his life. |
| (0.25) | (Psa 139:8) | 1 tn The Hebrew verb סָלַק (salaq, “to ascend”) occurs only here in the OT, but the word is well-attested in Aramaic literature from different time periods and displays a wide semantic range (see DNWSI 2:788-90). |
| (0.25) | (Psa 119:154) | 2 tn Heb “and redeem me.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Ps 19:14). |
| (0.25) | (Psa 106:43) | 2 tn Heb “but they rebelled in their counsel.” The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“they would have a rebellious attitude”). |
| (0.25) | (Psa 105:16) | 1 tn Heb “and every staff of food he broke.” The psalmist refers to the famine that occurred in Joseph’s time (see v. 17 and Gen 41:53-57). |
| (0.25) | (Psa 90:14) | 1 sn Morning is used metaphorically for a time of renewed joy after affliction (see Pss 30:5; 46:5; 49:14; 59:16; 143:8). |
| (0.25) | (Psa 77:1) | 1 sn Psalm 77. The psalmist recalls how he suffered through a time of doubt, but tells how he found encouragement and hope as he recalled the way in which God delivered Israel at the Red Sea. |
| (0.25) | (Psa 74:2) | 2 tn Heb “redeemed.” The verb “redeem” casts God in the role of a leader who protects members of his extended family in times of need and crisis (see Ps 19:14). |
