Discovery Box| (0.30) | (Dan 1:2) | 3 tn Heb “hand,” which is often used idiomatically for one’s power and authority. See BDB 390 s.v. יָד 2. |
| (0.30) | (Jer 51:50) | 3 tn Heb “let Jerusalem go up upon your heart.” The “heart” is often viewed as the seat of one’s mental faculties and thought life. |
| (0.30) | (Jer 14:22) | 1 tn The word הֶבֶל (hevel), often translated “vanities,” is a common pejorative epithet for idols or false gods. See already in 8:19 and 10:8. |
| (0.30) | (Jer 10:13) | 1 tn Heb “At the voice of his giving.” The idiom “to give the voice” is often used for thunder (cf. BDB 679 s.v. נָתַן Qal.1.x). |
| (0.30) | (Isa 38:17) | 3 tn בְּלִי (beli) most often appears as a negation, meaning “without,” suggesting the meaning “nothingness, oblivion,” here. Some translate “decay” or “destruction.” |
| (0.30) | (Isa 16:6) | 1 tn עֶבְרָה (ʿevrah) often means “anger, fury,” but here it appears to refer to boastful outbursts or excessive claims. See HALOT 782 s.v. עֶבְרָה. |
| (0.30) | (Isa 5:5) | 1 tn Heb “and it will become [a place for] grazing.” בָּעַר (baʿar, “grazing”) is a homonym of the more often used verb “to burn.” |
| (0.30) | (Sos 6:13) | 5 tn Heb “we.” In ancient Near Eastern love literature, plural verbs and plural pronouns are often used in reference to singular individuals. See note on Song 2:15. |
| (0.30) | (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. |
| (0.30) | (Ecc 10:19) | 2 tn The subject of the verb is not specified. When active verbs have an unspecified subject, they are often used in a passive sense: “Bread [feasts] are made….” |
| (0.30) | (Pro 26:24) | 3 sn Hypocritical words may hide a wicked heart. The proverb makes an observation: One who in reality despises other people will often disguise that with what he says. |
| (0.30) | (Pro 25:8) | 1 sn The Hebrew verb רִיב (riv) is often used in legal contexts; here the warning is not to go to court hastily lest it turn out badly. |
| (0.30) | (Pro 21:25) | 3 sn “Hands” is figurative for the whole person, but “hands” is retained in the translation because it is often the symbol to express one’s ability of action. |
| (0.30) | (Pro 19:23) | 3 tn Here “life” is probably a metonymy of subject for “blessings and prosperity in life.” The plural form often covers a person’s “lifetime.” |
| (0.30) | (Pro 16:29) | 1 tn Heb “man of violence.” He influences his friends toward violence. The term חָמָס (khamas, “violence”) often refers to sins against society, social injustices, and crimes. |
| (0.30) | (Pro 14:25) | 2 tn The noun נְפָשׁוֹת (nefashot) often means “souls,” but here “lives”—it functions as a metonymy for life (BDB 659 s.v. נֶפֶשׁ 3.c). |
| (0.30) | (Pro 14:22) | 3 tn Heb “loyal-love and truth.” The two terms חֶסֶד וֶאֱמֶת (khesed veʾemet) often form a hendiadys: “faithful love” or better “faithful covenant love.” |
| (0.30) | (Pro 10:7) | 2 tn Heb “name.” The term “name” often functions as a metonymy of association for reputation (BDB 1028 s.v. שֵׁם 2.b). |
| (0.30) | (Psa 74:4) | 1 tn This verb is often used of a lion’s roar, so the psalmist may be comparing the enemy to a raging, devouring lion. |
| (0.30) | (Psa 31:3) | 2 tn Heb “name.” The Hebrew term שֵׁם (shem, “name”) refers here to the Lord’s reputation. (The English term “name” is often used the same way.) |
