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Discovery Box| (0.35) | (Isa 22:14) | 1 tn Heb “it was revealed in my ears [by?] the Lord of Heaven’s Armies [traditionally, “the Lord of hosts”].” |
| (0.35) | (Isa 18:2) | 2 tn Heb “from it and onwards.” HALOT 245 s.v. הָלְאָה suggests the translation “far and wide.” |
| (0.35) | (Isa 10:22) | 4 tn צְדָקָה (tsedaqah) often means “righteousness,” but here it refers to God’s just judgment. |
| (0.35) | (Isa 9:7) | 4 tn The pronoun “it” (both times in this line) refers back to “kingdom;” the noun and pronoun are both feminine. |
| (0.35) | (Sos 6:11) | 1 sn It is difficult to determine whether the speaker in 6:11-12 is Solomon or the Beloved. |
| (0.35) | (Ecc 12:3) | 4 tn The term הַטֹּחֲנוֹת (hattokhanot, Qal active participle feminine plural from טָחַן, takhan, “to grind”) is a double entendre. In its literal sense, it refers to female mill-grinders; in its figurative sense, it refers to molar teeth (HALOT 374 s.v. *טֹחֲנָה). The related Hebrew noun טַחֲנָה (takhanah) refers to a “mill,” and the related Arabic noun tahinat means “molar tooth” (HALOT 374 s.v. *טַחֲנָה). |
| (0.35) | (Ecc 9:15) | 1 tn Heb “was found in it”; the referent (the city) has been specified in the translation for clarity. |
| (0.35) | (Ecc 8:17) | 6 tn The term “it” does not appear in the Hebrew text, but is supplied in the translation for smoothness. |
| (0.35) | (Ecc 5:5) | 1 tn The word “it” does not appear in the Hebrew text, but is supplied in the translation for clarity. |
| (0.35) | (Ecc 3:18) | 1 tn The phrase “it is” does not appear in the Hebrew text, but is supplied in the translation for clarity. |
| (0.35) | (Ecc 2:21) | 2 tn Heb “it”; the referent (“the fruit of his labor”) has been specified in the translation for clarity. |
| (0.35) | (Pro 30:15) | 1 sn The next two verses describe insatiable things, things that are problematic to normal life. The meaning of v. 15a and its relationship to 15b is debated. But the “leech” seems to have been selected to begin the section because it was symbolic of greed—it sucks blood through its two suckers. This may be what the reference to two daughters calling “Give! Give!” might signify (if so, this is an implied comparison, a figure known as hypocatastasis). |
| (0.35) | (Pro 26:22) | 1 tn The proverb is identical to 18:8 (see notes there); it observes how appealing gossip is. |
| (0.35) | (Pro 25:7) | 3 tn The two infinitives construct form the contrast in this “better” sayings; each serves as the subject of its respective clause. |
| (0.35) | (Pro 24:16) | 2 tn The verb is a Hebrew imperfect of נָפַל (nafal) which should be understood as future “will fall” or modal “may fall.” If it is future, it is exemplary and not predictive of the number of times a righteous person will metaphorically fall down. It is followed by a vav plus perfect consecutive, which either continues the force of the preceding verb, or advances it one logical step, like the apodosis of a condition. |
| (0.35) | (Pro 23:35) | 1 tn The phrase “You will say” is supplied in the translation to make it clear that the drunkard is now speaking. |
| (0.35) | (Pro 23:31) | 1 tn Heb “its eye gives.” With CEV’s “bubbling up in the glass” one might think champagne was in view. |
| (0.35) | (Pro 22:16) | 1 tn Heb “oppressing the poor, it is gain; giving to the rich, it is loss.” The Hebrew is cryptic, but two sins are mentioned here that will be punished by poverty: extortion and bribery. Perhaps the proverb is simply saying it is easy to oppress the poor for gain, but it is a waste of money to try to buy or bribe a patron (D. Kidner, Proverbs [TOTC], 149). |
| (0.35) | (Pro 21:1) | 1 sn “Heart” is a metonymy of subject; it signifies the ability to make decisions, if not the decisions themselves. |
| (0.35) | (Pro 19:1) | 1 sn People should follow honesty even if it leads to poverty (e.g., Prov 18:23; 19:22). |
