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Discovery Box| (0.35) | (Jer 18:4) | 5 tn Heb “as it was right in his eyes to do [or work it].” For this idiom see Judg 14:3, 7; 1 Sam 18:20, 26; 2 Sam 17:4. |
| (0.35) | (Jer 7:29) | 1 tn The word “mourn” is not in the text. It is supplied in the translation for clarity to explain the significance of the words “Cut your hair and throw it away.” |
| (0.35) | (Jer 7:14) | 3 tn Heb “I will do to the house that my name is called over it, that you are trusting in it, and to the place…, as I did to Shiloh.” |
| (0.35) | (Jer 6:1) | 1 sn Compare and contrast Jer 4:6. There people in the outlying areas were warned to seek safety in the fortified city of Jerusalem. Here they are told to flee it because it was about to be destroyed. |
| (0.35) | (Jer 3:16) | 3 tn Heb “the ark of the covenant.” It is called this because it contained the tables of the law, which in abbreviated form constituted their covenant obligations to the Lord (cf. Exod 31:18; 32:15; 34:29). |
| (0.35) | (Isa 66:4) | 1 tn The precise meaning of the noun is uncertain. It occurs only here and in 3:4 (but see the note there). It appears to be derived from the verbal root עָלַל (ʿalal), which can carry the nuance “deal severely.” |
| (0.35) | (Isa 62:9) | 2 tn Heb “and those who gather it will drink it.” The masculine singular pronominal suffixes attached to “gather” and “drink” refer back to the masculine noun תִּירוֹשׁ (tirosh, “wine”) in v. 8b. |
| (0.35) | (Isa 9:2) | 1 sn The darkness symbolizes judgment and its effects (see 8:22); the light represents deliverance and its effects, brought about by the emergence of a conquering Davidic king (see vv. 3-6). |
| (0.35) | (Isa 7:11) | 1 tn Heb “Make it as deep as Sheol or make it high upwards.” These words suggest that Ahaz can feel free to go beyond the bounds of ordinary human experience. |
| (0.35) | (Ecc 7:24) | 3 tn Heb “It is deep, deep—who can find it?” The repetition of the word “deep” emphasizes the degree of incomprehensibility. See IBHS 233-34 §12.5a. |
| (0.35) | (Ecc 6:1) | 5 tn Heb “it is great upon men.” The phrase וְרַבָּה הִיא עַל־הָאָדָם (verabbah hiʾ ʿal-haʾadam) is taken in two basic ways: (1) commonality: “it is common among men” (KJV, MLB), “it is prevalent among men” (NASB), “that is frequent among men” (Douay). (2) oppressiveness: “it lies heavy upon men” (RSV, NRSV), “it weighs heavily upon men” (NEB, NAB, NIV), “it presses heavily on men” (Moffatt), “it is heavy upon men” (ASV), and “a grave one it is for man” (NJPS). The preposition עַל (ʿal, “upon”) argues against the first in favor of the second; the notion of commonality would be denoted by the preposition ב (bet, “among”). The singular noun אָדָם (ʾadam) is used as a collective, denoting “men.” The article on הָאָדָם (haʾadam) is used in a generic sense referring to humankind as a whole; the generic article is often used with a collective singular (IBHS 244 §13.5.1f). |
| (0.35) | (Pro 31:14) | 1 tn The verb הָיָה (hayah) is stative, so theoretically its perfect form could be present tense or past tense. But the context gives her past accomplishments, so it is past tense here. |
| (0.35) | (Pro 30:26) | 1 sn Modern scholars identify this creature with the rock badger (the Syrian hyrax), a small mammal that lives in the crevices of the rock. Its wisdom consists in its ingenuity to find a place of security. |
| (0.35) | (Pro 30:20) | 4 sn This is the amazing part of the observation. It is one thing to sin, for everyone sins, but to dismiss the act of adultery so easily, as if it were no more significant than a meal, is incredibly brazen. |
| (0.35) | (Pro 30:14) | 4 tn The Hebrew form לֶאֱכֹל (leʾekhol) is the Qal infinitive construct; it indicates the purpose of this generation’s ruthless power—it is destructive. The figure is an implied comparison (known as hypocatastasis) between “devouring” and “destroying.” |
| (0.35) | (Pro 30:12) | 2 sn Filthiness often refers to physical uncleanness, but here it refers to moral defilement. Zech 3:3-4 uses it metaphorically as well for the sin of the nation (e.g., Isa 36:12). |
| (0.35) | (Pro 30:1) | 4 sn The word translated “says” (נְאֻם, neʾum) is a verbal noun; it is also a term that describes an oracle. It is usually followed by the subjective genitive: “the oracle of this man to Ithiel.” |
| (0.35) | (Pro 28:8) | 2 sn The verse is saying that in God’s justice wealth amassed unjustly will eventually go to the poor. God will take the wealth away from them and give it to people who will distribute it better to the poor. |
| (0.35) | (Pro 27:27) | 1 sn This part of the proverb shows the proper interplay between human labor and divine provision. It teaches people to take care of what they have because it will not last forever. |
| (0.35) | (Pro 27:20) | 2 sn Countless generations of people have gone into the world below; yet “death” is never satisfied—it always takes more. The line personifies Death and Destruction. It forms the emblem in the parallelism. |
