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Discovery Box| (0.25) | (Isa 22:4) | 3 tn Heb “the daughter of my people.” “Daughter” is here used metaphorically to express the speaker’s emotional attachment to his people, as well as their vulnerability and weakness. |
| (0.25) | (Isa 14:9) | 4 tn Heb “lifting from their thrones all the kings of the nations.” הֵקִים (heqim, a Hiphil perfect third masculine singular) should be emended to an infinitive absolute (הָקֵים, haqem). See the note on “rouses” earlier in the verse. |
| (0.25) | (Isa 11:7) | 1 tn Heb “and a cow and a bear will graze—together—they will lie down, their young.” This is a case of pivot pattern; יַחְדָּו (yakhdav, “together”) goes with both the preceding and following statements. |
| (0.25) | (Isa 3:23) | 1 sn The rhetorical purpose for such a lengthy list is to impress on the audience the guilt of these women with their proud, materialistic attitude, whose husbands and fathers have profited at the expense of the poor. |
| (0.25) | (Isa 2:13) | 1 sn The cedars of Lebanon and oaks of Bashan were well-known for their size and prominence. They make apt symbols here for powerful men who think of themselves as prominent and secure. |
| (0.25) | (Isa 1:18) | 3 tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways. |
| (0.25) | (Isa 1:18) | 4 tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways. |
| (0.25) | (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. |
| (0.25) | (Pro 30:29) | 1 tn The form מֵיטִיבֵי (metive) is the Hiphil participle, plural construct. It has the idea of “doing good [in] their step.” They move about well, i.e., magnificently. The genitive would be a genitive of specification. |
| (0.25) | (Pro 30:15) | 3 tn The two imperatives הַב הַב (hav hav, “give, give,” from יָהַב, yahav) correspond to the two daughters, and form their appeal. This would then be a personification—it is as if the leech is crying out, “Give! Give!” |
| (0.25) | (Pro 28:15) | 3 sn A poor nation under the control of political tyrants who are dangerous and destructive is helpless. The people of that nation will crumble under them because they cannot meet their demands and are of no use to them. |
| (0.25) | (Pro 27:20) | 4 tc The LXX contains a scribal addition: “He who fixes his eye is an abomination to the Lord, and the uninstructed do not restrain their tongues.” This is unlikely to be original. |
| (0.25) | (Pro 27:6) | 2 sn “Kisses” probably represents a metonymy of adjunct; the term describes any expressions or indications of affection. But coming from an enemy, they will be insincere—as indicated by their excessive number. |
| (0.25) | (Pro 25:23) | 2 tn Heb “a tongue of secret” or “a hidden tongue,” referring to someone who goes around whispering about people behind their backs (cf. KJV, NAB, NASB, NRSV “a backbiting tongue”). |
| (0.25) | (Pro 24:15) | 2 sn The saying warns that it is futile and self-defeating to mistreat God’s people, for they survive—the wicked do not. The warning is against a deliberate, planned assault on their places of dwelling. |
| (0.25) | (Pro 20:12) | 2 sn The verse not only credits God with making these faculties of hearing and sight and giving them to people, but it also emphasizes their spiritual use in God’s service. |
| (0.25) | (Pro 20:11) | 2 sn The Hebrew verb נָכַר (nakhar) means “to recognize” more than simply “to know.” Certain character traits can be recognized in a child by what he does (cf. NCV “by their behavior”). |
| (0.25) | (Pro 16:2) | 5 sn Humans deceive themselves rather easily and so appear righteous in their own eyes, but the proverb says that God evaluates motives and so he alone can determine if the person’s ways are innocent. |
| (0.25) | (Pro 13:6) | 2 tn Heb “integrity of way.” The term דָּרֶךְ (darekh) is a genitive of specification: “integrity in respect to his way.” This means living above reproach in their course of life. Cf. NASB “whose way is blameless”; NAB “who walks honestly.” |
| (0.25) | (Pro 12:18) | 4 sn Healing is a metonymy of effect. Healing words are the opposite of the cutting, irresponsible words. What the wise say is faithful and true, gentle and kind, uplifting and encouraging; so their words bring healing. |
