Maleakhi 2:15

2:15 No one who has even a small portion of the Spirit in him does this. ¹  What did our ancestor ²  do when seeking a child from God? Be attentive, then, to your own spirit, for one should not be disloyal to the wife he took in his youth. ³ 

Amsal 5:18-19

5:18 May your fountain be blessed, ⁴ 

and may you rejoice ⁵  in your young wife ⁶  –

5:19 a loving doe, ⁷  a graceful deer;

may her breasts satisfy you at all times,

may you be captivated ⁸  by her love always.

Pengkhotbah 9:9

9:9 Enjoy ⁹  life with your beloved wife ¹⁰  during all the days of your fleeting ¹¹  life

that God ¹²  has given you on earth ¹³  during all your fleeting days; ¹⁴ 

for that is your reward in life and in your burdensome work ¹⁵  on earth. ¹⁶ 

Yesaya 54:6

54:6 “Indeed, the Lord will call you back

like a wife who has been abandoned and suffers from depression, ¹⁷ 

like a young wife when she has been rejected,” says your God.

[2:15]  ¹ tn Heb “and not one has done, and a remnant of the spirit to him.” The very elliptical nature of the statement suggests it is proverbial. The present translation represents an attempt to clarify the meaning of the statement (cf. NASB).

[2:15]  ² tn Heb “the one.” This is an oblique reference to Abraham who sought to obtain God’s blessing by circumventing God’s own plan for him by taking Hagar as wife (Gen 16:1-6). The result of this kind of intermarriage was, of course, disastrous (Gen 16:11-12).

[2:15]  ³ sn The wife he took in his youth probably refers to the first wife one married (cf. NCV “the wife you married when you were young”).

[5:18]  ⁴ sn The positive instruction is now given: Find pleasure in a fulfilling marriage. The “fountain” is another in the series of implied comparisons with the sexual pleasure that must be fulfilled at home. That it should be blessed (the passive participle of בָּרַךְ, barakh) indicates that sexual delight is God-given; having it blessed would mean that it would be endowed with fruitfulness, that it would fulfill all that God intended it to do.

[5:18]  ⁵ tn The form is a Qal imperative with a vav (ו) of sequence; after the jussive of the first half this colon could be given an equivalent translation or logically subordinated.

[5:18]  ⁶ tn Or “in the wife you married when you were young” (cf. NCV, CEV); Heb “in the wife of your youth” (so NIV, NLT). The genitive functions as an attributive adjective: “young wife” or “youthful wife.” Another possibility is that it refers to the age in which a man married his wife: “the wife you married in your youth.”

[5:19]  ⁷ tn The construct expression “a doe of loves” is an attributive genitive, describing the doe with the word “loves.” The plural noun may be an abstract plural of intensification (but this noun only occurs in the plural). The same construction follows with a “deer of grace” – a graceful deer.

[5:19]  sn The imagery for intimate love in marriage is now employed to stress the beauty of sexual fulfillment as it was intended. The doe and deer, both implied comparisons, exhibit the grace and love of the wife.

[5:19]  ⁸ sn The verb שָׁגָה (shagah) means “to swerve; to meander; to reel” as in drunkenness; it signifies a staggering gait expressing the ecstatic joy of a captivated lover. It may also mean “to be always intoxicated with her love” (cf. NRSV).

[9:9]  ⁹ tn Heb “see.”

[9:9]  ¹⁰ tn Heb “the wife whom you love.”

[9:9]  ¹¹ tn As discussed in the note on the word “futile” in 1:2, the term הֶבֶל (hevel) has a wide range of meanings, and should not be translated the same in every place (see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הבֶל). The term is used in two basic ways in OT, literally and figuratively. The literal, concrete sense is used in reference to the wind, man’s transitory breath, evanescent vapor (Isa 57:13; Pss 62:10; 144:4; Prov 21:6; Job 7:16). In this sense, it is often a synonym for “breath; wind” (Eccl 1:14; Isa 57:13; Jer 10:14). The literal sense lent itself to the metaphorical sense. Because breath/vapor/wind is transitory and fleeting, the figurative connotation “fleeting; transitory” arose (e.g., Prov 31:30; Eccl 6:12; 7:15; 9:9; 11:10; Job 7:16). In this sense, it is parallel to “few days” and “[days] which he passes like a shadow” (Eccl 6:12). It is used in reference to youth and vigor (11:10) or life (6:12; 7:15; 9:9) which are “transitory” or “fleeting.” In this context, the most appropriate meaning is “fleeting.”

[9:9]  ¹² tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[9:9]  ¹³ tn Heb “under the sun”

[9:9]  ¹⁴ tc The phrase כָּל יְמֵי הֶבְלֶךָ (kol yÿme hevlekha, “all your fleeting days”) is present in the MT, but absent in the Greek versions, other medieval Hebrew mss, and the Targum. Its appearance in the MT may be due to dittography (repetition: the scribe wrote twice what should have been written once) from כָּל יְמֵי חַיֵּי הֶבְלֶךָ (kol yÿme khayye hevlekha, “all the days of your fleeting life”) which appears in the preceding line. On the other hand, its omission in the alternate textual tradition may be due to haplography (accidental omission of repeated words) with the earlier line.

[9:9]  ¹⁵ tn Heb “in your toil in which you toil.”

[9:9]  ¹⁶ tn Heb “under the sun.”

[54:6]  ¹⁷ tn Heb “like a woman abandoned and grieved in spirit.”