Discovery Box| (0.50) | (Pro 17:8) | 5 sn As C. H. Toy points out, the sage is merely affirming a point without making a comment—those who use bribery meet with widespread success (Proverbs [ICC], 341). This does not amount to an endorsement of bribery. |
| (0.50) | (Pro 17:4) | 1 tn The Hiphil participle מֵרַע (meraʿ) indicates one who is a doer of evil. The line affirms that a person of this nature will eagerly listen to evil talk—it is part of his nature. |
| (0.50) | (Pro 11:3) | 1 sn This contrasts two lifestyles, affirming the value of integrity. The upright live with integrity—blamelessness—and that integrity leads them in success and happiness. Those who use treachery will be destroyed by it. |
| (0.50) | (Pro 6:27) | 1 tn The Qal imperfect (with the interrogative) here has a potential nuance—“Is it possible to do this?” The sentence is obviously a rhetorical question making an affirmation that it is not possible. |
| (0.50) | (Psa 136:1) | 1 sn Psalm 136. In this hymn the psalmist affirms that God is praiseworthy because of his enduring loyal love, sovereign authority, and compassion. Each verse of the psalm concludes with the refrain “for his loyal love endures.” |
| (0.50) | (Psa 64:1) | 1 sn Psalm 64. The psalmist asks God to protect him from his dangerous enemies and then confidently affirms that God will destroy his enemies and demonstrate his justice in the sight of all observers. |
| (0.50) | (Psa 56:13) | 2 tn Heb “are not my feet [kept] from stumbling?” The rhetorical question expects the answer, “Of course they are!” The question has been translated as an affirmation for the sake of clarification of meaning. |
| (0.50) | (Psa 54:1) | 1 sn Psalm 54. The psalmist asks God for protection against his enemies, confidently affirms that God will vindicate him, and promises to give thanks to God for his saving intervention. |
| (0.50) | (Psa 53:1) | 5 sn There is no God. This statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see Ps 10:4, 11). |
| (0.50) | (Psa 28:1) | 1 sn Psalm 28. The author looks to the Lord for vindication, asks that the wicked be repaid in full for their evil deeds, and affirms his confidence that the Lord will protect his own. |
| (0.50) | (Psa 24:1) | 1 sn Psalm 24. The psalmist affirms the universal kingship of the sovereign creator, reminds his people that only the morally pure are qualified to worship him, and celebrates his splendor as a mighty warrior king. |
| (0.50) | (Psa 20:1) | 1 sn Psalm 20. The people pray for the king’s success in battle. When the king declares his assurance that the Lord will answer the people’s prayer, they affirm their confidence in God’s enablement. |
| (0.50) | (Psa 14:1) | 3 sn “There is no God.” The statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that God is unconcerned about how men live morally and ethically (see Ps 10:4, 11). |
| (0.50) | (Psa 11:1) | 1 sn Psalm 11. The psalmist rejects the advice to flee from his dangerous enemies. Instead he affirms his confidence in God’s just character and calls down judgment on evildoers. |
| (0.50) | (Job 21:22) | 1 tn The imperfect verb in this question should be given the modal nuance of potential imperfect. The question is rhetorical—it is affirming that no one can teach God. |
| (0.50) | (Job 19:6) | 1 tn The imperative is used here to introduce a solemn affirmation. This verse proves that Job was in no way acknowledging sin in v. 4. Here Job is declaring that God has wronged him, and in so doing, perverted justice. |
| (0.50) | (Job 11:7) | 1 tn The verb is מָצָא (matsaʾ, “to find; to discover”). Here it should be given the nuance of potential imperfect. In the rhetorical question it is affirming that Job cannot find out the essence of God. |
| (0.50) | (1Sa 10:1) | 3 tn Heb “Is it not that the Lord has anointed you?” The question draws attention to the fact and is a rhetorical way of affirming the Lord’s choice of Saul. The translation reflects the rhetorical force of the question. |
| (0.50) | (1Sa 1:22) | 2 sn According to this understanding, she and Elkanah have already discussed the issue. Her concern to not give the baby up while Samuel is nursing is most sensible; at the same time she affirms her long term commitment to her vow. |
| (0.50) | (Jdg 10:8) | 1 tn Heb “shattered and crushed.” The repetition of similar sounding synonyms (רָעַץ [raʿats] and רָצַץ [ratsats]) is for emphasis; רָצַץ appears in the Polel, adding further emphasis to the affirmation. |
