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Discovery Box| (0.31) | (Isa 3:8) | 2 tn Heb “to rebel [against] the eyes of his majesty.” The word כָּבוֹד (kavod) frequently refers to the Lord’s royal splendor that is an outward manifestation of his authority as king. |
| (0.31) | (Isa 2:2) | 1 sn “In future days” refers generally to the future, but here and in Micah 4:1 it may also refer to the final period of history (see the note at Gen 49:1). |
| (0.31) | (Sos 8:12) | 1 sn The term כֶּרֶם (kerem, “vineyard”) is used literally in 8:11 in reference to Solomon’s physical vineyard, but in 8:12 it is used figuratively (hypocatastasis) in reference to the Beloved: כַּרְמִי (karmi, “my vineyard”). Throughout the Song, the term כֶּרֶם (“vineyard”) is used figuratively (Song 1:6; 2:15; 8:12). In 8:12 it is used in reference to either (1) herself, (2) her choice of whom to give herself to in love, or (3) her physical body. In contrast to Solomon’s physical vineyard, whose fruit can be bought and sold (8:11), she is not for sale: She will only give herself freely to the one whom she chooses to love. |
| (0.31) | (Sos 8:2) | 3 tn Alternately “wine, that is, spiced mixture.” The term רֶקַח (reqakh, “spice mixture, spices”) refers to ground herbs that were tasty additives to wine (HALOT 1290 s.v. רֶקַח). |
| (0.31) | (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. |
| (0.31) | (Sos 3:4) | 2 tn Heb “I held him” (אֲחַזְתִּיו, ʾakhaztiv). The term אָחַז (ʾakhaz, “grasp”) denotes to forcefully seize someone to avoid losing hold of him (BDB 28 s.v. אָחַז b). |
| (0.31) | (Sos 1:6) | 6 sn The noun כֶּרֶם (kerem, “vineyard”) is used figuratively in this line (see following note on the wordplays in this verse). Some suggest that her “vineyard” refers to her virginity, that is, she lost her virginity. However, this runs contrary to the moral purity accorded to the Beloved throughout the Song (e.g., 4:12; 8:8-10). It is better to take the “vineyard” imagery as a reference to her ability to take care of her physical appearance which had been thwarted by being forced to work outside where her skin had been darkened by the scorching rays of the sun, as alluded to throughout 1:4-5 [5-6]. |
| (0.31) | (Sos 1:3) | 3 sn The term טוֹבִים (tovim, “pleasing”) refers to what is pleasant to the olfactory senses (BDB 373 s.v. II טוֹב 1.c) (e.g., Jer 6:20). |
| (0.31) | (Ecc 12:2) | 2 tn The verb שׁוּב (shuv, “to return”) here denotes “to desist” (HALOT 1430 s.v. שׁוּב 3). It pictures the disappearance of the clouds as a result of the precipitation of their contents. |
| (0.31) | (Ecc 6:12) | 2 tn The vav prefixed to וְיַעֲשֵׂם (veyaʿasem, conjunction plus Qal imperfect third person masculine singular from עָשַׂה, ʿasah, “to do” plus third person masculine plural suffix) functions in an explanatory or epexegetical sense (“For…”). |
| (0.31) | (Ecc 5:18) | 2 sn The phrase “to eat and to drink” is a common idiom in Ecclesiastes for a person enjoying the fruit of his labor (e.g., 2:24; 3:13). |
| (0.31) | (Ecc 4:12) | 1 tn The verbal root תָּקַף (taqaf) means “to overpower; to prevail over” e.g., Job 14:20; 15:24; Eccl 4:12; 6:10 (HALOT 1786 s.v. תקף). |
| (0.31) | (Ecc 3:12) | 3 tn Qoheleth uses the exceptive particle כִּי אִם (ki ʾim, “except”) to identify the only exception to the futility within man’s life (BDB 474 s.v. כִּי 2). |
| (0.31) | (Ecc 1:13) | 4 sn Qoheleth states that he made a thorough investigation of everything that had been accomplished on earth. His position as king gave him access to records and contacts with people that would have been unavailable to others. |
| (0.31) | (Ecc 1:11) | 3 sn The Hebrew terms translated former events and future events create a merism (two polar extremes encompass everything in between). This encompasses all secular achievements in human history past to future things yet to be done. |
| (0.31) | (Ecc 1:5) | 4 tn The verb זוֹרֵחַ (zoreakh, “to rise”) is repeated in this verse to emphasize that the sun is locked into a never changing, ever repeating monotonous cycle: rising, setting, rising, setting. |
| (0.31) | (Ecc 1:6) | 2 tn The use of שָׁב (shav, Qal active participle masculine singular from שׁוּב, shuv, “to return”) creates a wordplay (paronomasia) with the repetition of סָבַב (savav, “to circle around”). The participle emphasizes continual, durative, uninterrupted action (present universal use). |
| (0.31) | (Pro 31:30) | 5 sn The last two verses of the chapter have shifted from the past tense description of the woman to commentary. This section began by asking who can find a wife/woman of noble character. It then described such a woman in past tense terms that are only fully evident in a retrospective of her life. The commentary at this point serves to remind that the fear of the Lord is the quality to look for rather than merely external beauty. While there is certainly an implication for women to develop good character, the direct teaching is to men. The issue before fathers is how to direct their sons to value the right things in a woman against the pressure to emphasize outward appearance or perhaps even aspects of personality. |
| (0.31) | (Pro 31:28) | 4 tn The text uses an independent nominative absolute to draw attention to her husband: “her husband, and he praises her.” Prominent as he is, her husband speaks in glowing terms of his noble wife. |
| (0.31) | (Pro 31:22) | 1 tn The word “because” does not occur in the Hebrew in this verse, but continues to apply from the end of verse 21. It is added to both halves of this verse for clarity. |
