Discovery Box| (0.50) | (Isa 34:15) | 4 tn The precise meaning of דַּיָּה (dayyah) is uncertain, though the term appears to refer to some type of bird of prey, perhaps a vulture. |
| (0.50) | (Isa 14:15) | 2 tn The Hebrew term בּוּר (bor, “cistern”) is sometimes used metaphorically to refer to the place of the dead or the entrance to the underworld. |
| (0.50) | (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). |
| (0.50) | (Ecc 12:8) | 4 tn The term הֶבֶל (hevel, “futile”) is repeated three times within the six words of this verse for emphasis. See footnote on “futile” at 1:2. |
| (0.50) | (Ecc 11:7) | 2 tn The Hebrew term מָתוֹק (matoq, “sweet”) is often used elsewhere in reference to honey. The point is that life is sweet and should be savored like honey. |
| (0.50) | (Ecc 11:2) | 5 tn The term רעה (lit. “evil”) refers to calamity (e.g., Eccl 5:13; 7:14; 9:12). |
| (0.50) | (Ecc 10:4) | 6 tn The term “response” does not appear in the Hebrew text, but is supplied in the translation for clarification (see preceding note on the word “calm”). |
| (0.50) | (Ecc 9:3) | 3 tn The term “awaits” does not appear in the Hebrew text, but is supplied in the translation for smoothness and stylistic reasons. |
| (0.50) | (Ecc 9:11) | 3 tn The term “always” does not appear in the Hebrew text, but is supplied in the translation (five times in this verse) for clarity. |
| (0.50) | (Ecc 8:17) | 10 tn The term “it” does not appear in the Hebrew text, but is an implied direct object and has been supplied in the translation for smoothness and stylistic reasons. |
| (0.50) | (Ecc 6:5) | 3 sn The Hebrew term translated rest here refers to freedom from toil, anxiety, and misery—part of the miserable misfortune that the miserly man of wealth must endure. |
| (0.50) | (Ecc 4:16) | 1 tn Heb “the people.” The term עַם (ʿam, “people”) can refer to the subjects of the king (BDB 766 s.v. עַם 2). |
| (0.50) | (Pro 31:10) | 6 tn Heb “gems.” It is not known which particular gem the term refers to or whether it means gems in a generic sense. |
| (0.50) | (Pro 29:8) | 3 tn The term “city” is a metonymy of subject; it refers to the people in the city who can easily be set in an uproar by such scornful people. |
| (0.50) | (Pro 27:24) | 1 tn Heb “riches are not forever” (so KJV, NASB); TEV “wealth is not permanent.” The term “last” is supplied in the translation for clarity. |
| (0.50) | (Pro 24:30) | 1 tn Heb “lacking of heart.” The term לֵב (lev, “mind, heart”) refers by metonymy to thinking, and by extension to discernment, wisdom, good sense. |
| (0.50) | (Pro 24:28) | 2 tn Heb “lips.” The term “lips” is a metonymy of cause; it means “what is said.” Here it refers to what is said in court as a false witness. |
| (0.50) | (Pro 23:14) | 2 tn Heb “his soul.” The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4. |
| (0.50) | (Pro 23:16) | 1 tn Heb “my kidneys”; in biblical Hebrew the term was used for the innermost being, the soul, the central location of the passions. Cf. NASB, NIV “my inmost being.” |
| (0.50) | (Pro 22:20) | 2 tn The term “sayings” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity. |
