Discovery Box| (0.28) | (Ecc 4:4) | 2 tn Heb “all the toil and all the skill.” This Hebrew clause (אֶת־כָּל־עָמָל וְאֵת כָּל־כִּשְׁרוֹן, ʾet kol ʿamal veʾet kol kishron) is a nominal hendiadys (a figurative expression in which two independent phrases are used to connote the same thing). The second functions adverbially, modifying the first, which retains its full nominal function: “all the skillful work.” |
| (0.28) | (Ecc 2:4) | 1 sn This section (2:4-11) is unified and bracketed by the repetition of the verb גָּדַל (gadal, “to increase”) which occurs at the beginning (2:4) and end (2:9), and by the repetition of the root עשה (noun: “works” and verb: “to do, make, acquire”) which occurs throughout the section (2:4, 5, 6, 8, 11). |
| (0.28) | (Pro 18:22) | 3 sn The term טוֹב (tov, “good; enjoyable; favorable; virtuous”) might be an allusion to Gen 2:18, which affirms that it is not good for man to be alone. The word describes that which is pleasing to God, beneficial for life, and abundantly enjoyable. |
| (0.28) | (Pro 10:4) | 2 tc The MT reads רָאשׁ (raʾsh, “poor”) which is the plene spelling of רָשׁ (rash, “poor [person]”; HALOT 1229-30 s.v. רֵישׁ). Both Tg. Prov 10:4 and LXX reflect an alternate vocalization רִישׁ (rish, “poverty”) which is from the same root, and essentially means the same thing. |
| (0.28) | (Psa 107:38) | 2 tn The verbal form in this line appears to be an imperfect, which may be taken as customary (drawing attention to typical action in a past time frame) or as generalizing (in which case one should use the English present tense, understanding a move from narrative to present reality). |
| (0.28) | (Psa 107:40) | 1 tn The active participle is understood as past durative here, drawing attention to typical action in a past time frame. However, it could be taken as generalizing (in which case one should translate using the English present tense), in which case the psalmist moves from narrative to present reality. Perhaps the participial form appears because the statement is lifted from Job 12:21. |
| (0.28) | (Psa 82:7) | 1 sn You will die like mortals. For the concept of a god losing immortality and dying, see Isa 14:12-15, which alludes to a pagan myth in which the petty god “Shining One, son of the Dawn,” is hurled into Sheol for his hubris. |
| (0.28) | (Psa 82:5) | 3 sn These gods, though responsible for justice, neglect their duty. Their self-imposed ignorance (which the psalmist compares to stumbling around in the dark) results in widespread injustice, which threatens the social order of the world (the meaning of the phrase all the foundations of the earth crumble). |
| (0.28) | (Psa 74:20) | 1 tc Heb “look at the covenant.” The LXX reads “your covenant,” which seems to assume a second person pronominal suffix, which would be written with ך (kaf). The suffix may have been accidentally omitted by haplography. Note that the following word, כִּי (ki), begins with כ (kaf) . |
| (0.28) | (Psa 64:8) | 2 tn The Hitpolel verbal form is probably from the root נוּד (nud; see HALOT 678 s.v. נוד), which is attested elsewhere in the Hitpolel stem, not the root נָדַד (nadad, as proposed by BDB 622 s.v. I נָדַד), which does not occur elsewhere in this stem. |
| (0.28) | (Psa 48:7) | 2 tn Heb “the ships of Tarshish.” This probably refers to large ships either made in or capable of traveling to and from the distant western port of Tarshish. These ships, which were the best of their class, here symbolize the mere human strength of hostile armies, which are incapable of withstanding the Lord’s divine power (see Isa 2:16). |
| (0.28) | (Job 26:9) | 2 tc The MT has כִסֵּה (khisseh), which is a problematic vocalization. Most certainly כֵּסֶה (keseh), alternative for כֶּסֶא (keseʾ, “full moon”) is intended here. The MT is close to the form of “throne,” which would be כִּסֵּא (kisseʾ, cf. NLT “he shrouds his throne with his clouds”). But here God is covering the face of the moon by hiding it behind clouds. |
| (0.28) | (Job 13:27) | 1 tn The word occurs here and in Job 33:11. It could be taken as “stocks,” in which the feet were held fast; or it could be “shackles,” which allowed the prisoner to move about. The parallelism favors the latter, if the two lines are meant to be referring to the same thing. |
| (0.28) | (Job 9:15) | 1 tn The line begins with אֲשֶׁר (ʾasher, “which”), which is omitted in the LXX and the Syriac. The particle אִם (ʾim) can introduce a concessive clause (GKC 498 §160.a) or a conditional clause (GKC 495 §159.n). The idea here seems to be “even if I were…I could not….” |
| (0.28) | (Job 3:24) | 2 sn The line means that Job’s sighing, which results from the suffering (metonymy of effect) is his constant, daily food. Parallels like Ps 42:3 which says “my tears have been my bread/food” show a similar figure. |
| (0.28) | (Job 3:4) | 4 tn The verb is the Hiphil of יָפַע (yafaʿ), which means here “cause to shine.” The subject is the term נְהָרָה (neharah, “light”), a hapax legomenon which is from the verb נָהַר (nahar, “to gleam” [see Isa 60:5]). |
| (0.28) | (Job 2:10) | 6 sn The Hebrew words טוֹב (tov, “good”) and רַע (raʿ, “evil”) have to do with what affects life. That which is good benefits people because it produces, promotes and protects life; that which is evil brings calamity and disaster, it harms, pains, or destroys life. |
| (0.28) | (Est 5:10) | 1 tn Heb “sent and brought.” The expression is probably a hendiadys (a figure of speech in which a single idea is expressed through two words or phrases), in which case the two verbs could be translated simply as “summoned” (so NAB) or “sent for” (NASB). |
| (0.28) | (Neh 4:12) | 3 tc The MT reads תָּשׁוּבוּ (tashuvu, “you turn”) which is awkward contextually. The BHS editors propose emending to חָשְׁבוּ (hashevu, “they were plotting”) which harmonizes well with the context. This emendation involves mere orthographic confusion between similar looking ח (khet) and ת (tav), and the resultant dittography of middle ו (vav) in MT. See also the preceding note on the word “schemes.” |
| (0.28) | (2Ch 7:21) | 1 tn Heb “and this house which was high/elevated.” The statement makes little sense in this context, which predicts the desolation that judgment will bring. Some treat the clause as concessive, “Even though this temple is lofty [now].” Others, following the lead of several ancient versions, emend the text to, “this temple will become a heap of ruins.” |
