Discovery Box| (0.02) | (Isa 5:22) | 1 tn The language used here is quite sarcastic and paves the way for the shocking description of the enemy army in vv. 25-30. The rich leaders of Judah are nothing but “party animals” who are totally incapable of withstanding real warriors. |
| (0.02) | (Isa 5:7) | 4 tn Heb “but, look, disobedience.” The precise meaning of מִשְׂפָּח (mispakh), which occurs only here in the OT, is uncertain. Some have suggested a meaning “bloodshed.” The term is obviously chosen for its wordplay value; it sounds very much like מִשְׁפָּט (mishpat, “justice”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations. |
| (0.02) | (Isa 5:10) | 1 tn Heb “a ten-yoke vineyard.” The Hebrew term צֶמֶד (tsemed, “yoke”) is here a unit of square measure. Apparently a ten-yoke vineyard covered the same amount of land it would take ten teams of oxen to plow in a certain period of time. The exact size is unknown. |
| (0.02) | (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). |
| (0.02) | (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.” |
| (0.02) | (Isa 1:25) | 2 tn Heb “I will purify your dross as [with] flux.” “Flux” refers here to minerals added to the metals in a furnace to prevent oxides from forming. For this interpretation of II בֹּר (bor), see HALOT 153 s.v. II בֹּר and 750 s.v. סִיג. |
| (0.02) | (Isa 1:21) | 1 tn Heb “How she has become a prostitute, the faithful city!” The exclamatory אֵיכָה (ʾekhah, “how!”) is used several times as the beginning of a lament (see Lam 1:1; 2:1; 4:1-2). Unlike a number of other OT passages that link references to Israel’s harlotry to idolatry, Isaiah here makes the connection with social and moral violations. |
| (0.02) | (Isa 1:2) | 3 sn The normal word pair for giving birth to and raising children is יָלַד (yalad, “to give birth to”) and גָּדַל (gadal, “to grow, raise”). The pair גָּדַל and רוּם (rum, “to raise up”) probably occur here to highlight the fact that Yahweh made something important of Israel (cf. R. Mosis, TDOT 2:403). |
| (0.02) | (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. |
| (0.02) | (Ecc 11:10) | 8 tn The term הֶבֶל (hevel, “vanity”) often connotes the temporal idea “fleeting” (e.g., Prov 31:30; Eccl 3:19; 6:12; 7:15; 9:9). This nuance is suggested here by the collocation of “youth” (הַיַּלְדוּת, hayyaldut) and “the prime of life” (הַשַּׁחֲרוּת, hashakharut). |
| (0.02) | (Ecc 11:1) | 1 tn The verb שָׁלַח (shalakh, “to send; to cast”) refers to the action of sending something to someone (e.g., Neh 8:12; HALOT 1995 s.v. שׁלח). The term is traditionally rendered here as “cast” (KJV, NAB, RES, ASV, NASB, NIV); however, some render it “send” (NJPS, NRSV, NEB). LXX uses ἀπόστειλον (aposteilon, “send”). |
| (0.02) | (Ecc 3:11) | 4 tn Heb “in their heart.” The Hebrew term translated heart functions as a metonymy of association for man’s intellect, emotions, and will (BDB 524-25 s.v. לֵב 3-6, 9). Here, it probably refers to man’s intellectual capacities, as v. 11 suggests. |
| (0.02) | (Ecc 2:5) | 2 tn The term does not refer here to vegetable gardens, but to orchards (cf. the next line). In the same way the so-called “garden” of Eden was actually an orchard filled with fruit trees. See Gen 2:8-9. |
| (0.02) | (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. |
| (0.02) | (Pro 31:19) | 1 tn The verb שִׁלְּחָה (shillekhah) is the Piel perfect of the root שָׁלַח (shalakh) “to extend; send.” As the perfect form of a dynamic verb, it should be understood as past tense or perfective. The Piel stem is commonly plurative for dynamic verbs. Applied here, the plurative notion refers to the repetition of reaching to the spool while working cloth. |
| (0.02) | (Pro 31:17) | 2 sn The expression “she made her arm strong” parallels the first half of the verse and indicates that she gets down to her work with vigor and strength. There may be some indication here of “rolling up the sleeves” to ready the arms for the task, but that is not clear. |
| (0.02) | (Pro 31:13) | 1 tn The verb דָּרַשׁ (darash) means “to seek; to inquire; to investigate.” The Hebrew perfect form of a dynamic verb should be understood as past or perfective; here it is part of listing her past accomplishments. She was proactive in obtaining these products and perhaps had inspected them for quality so that she could work with them with satisfaction rather than frustration. |
| (0.02) | (Pro 31:15) | 3 sn The word for “food” is טֶרֶף (teref, “prey”; KJV “meat”), another word that does not normally fit the domestic scene. This word also is used in a similar way in Ps 111:5, which says the Lord gives food. Here it is the noble woman who gives food to her family and servants. |
| (0.02) | (Pro 31:3) | 1 sn The word translated “strength” refers to physical powers here, i.e., “vigor” (so NAB) or “stamina.” It is therefore a metonymy of cause; the effect would be what spending this strength meant—sexual involvement with women. It would be easy for a king to spend his energy enjoying women, but that would be unwise. |
| (0.02) | (Pro 31:9) | 1 tn The noun צֶדֶק (tsedeq) serves here as an adverbial accusative of manner. The decisions reached (שְׁפָט, shefat) in this advocacy must conform to the standard of the law. So it is a little stronger than “judging fairly” (cf. NIV, NCV), although it will be fair if it is done righteously for all. |
