² tn The form לְהַטּוֹת (l^ehattot) is the Hiphil infinitive construct of נָטָה (natah), meaning “to thrust away,” i.e., to “pervert.” This purpose clause clarifies that the receiving of the “gift” is for evil intent.

³ tn The Niphal of יָעַץ (yaʿats, “to advise; to counsel”) means “to consult together; to take counsel.” It means being well-advised, receiving advice or consultation (cf. NCV “those who take advice are wise”).

¹ sn Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.

⁵ tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.

² tn The word is “iniquities,” but here as elsewhere it should receive the classification of the punishment for iniquity (a category of meaning that developed from a metonymy of effect).

² sn Disaster. There is a wordplay in the Hebrew text. The word translated “disaster” (רָעָה, raʿah) is similar to the word translated “evil” (v. 20, הָרַע, haraʿ). Ahab’s sins would receive an appropriate punishment.

¹ tn This form may be classified as a perfect of resolve—he has decided to give them to them, even though this is a listing of what they will receive.

² tn The verb is the perfect tense with vav (ו) consecutive; following the imperative, this could be given an independent volitive translation (“they shall be”), but more fittingly a subordinated translation expressing the purpose of receiving the gifts.

¹ sn Now the last part is recorded in which Moses ascends to Yahweh to receive the tablets of stone. As Moses disappears into the clouds, the people are given a vision of the glory of Yahweh.

⁶ tn The purpose of using this ceremony as a sign and a memorial is that the Law might be in their mouth. The imperfect tense, then, receives the classification of final imperfect in the purpose clause.

² tn Heb “generation. Also the sons of Machir, the son of Manasseh, were born on the knees of Joseph.” The expression "born on the knees" implies their adoption by Joseph, which meant that they received an inheritance from him.

¹ tn Heb “measuring lines have fallen for me in pleasant [places]; yes, property [or “an inheritance”] is beautiful for me.” On the dative use of עַל (ʿal), see BDB 758 s.v. II.8. Extending the metaphor used in v. 5, the psalmist compares the divine blessings he has received to a rich, beautiful tract of land that one might receive by allotment or inheritance.

⁵ sn Because you claim that you can see, your guilt remains. The blind man received sight physically, and this led him to see spiritually as well. But the Pharisees, who claimed to possess spiritual sight, were spiritually blinded. The reader might recall Jesus’ words to Nicodemus in 3:10, “Are you the teacher of Israel and don’t understand these things?” In other words, to receive Jesus was to receive the light of the world, to reject him was to reject the light, close one’s eyes, and become blind. This is the serious sin of which Jesus had warned before (8:21-24). The blindness of such people was incurable since they had rejected the only cure that exists (cf. 12:39-41).

⁴ tn Heb “his praise.” The pronominal suffix could be an objective genitive (about him, i.e., the praise he receives) or a subjective genitive (by him, i.e., the praise he gives). If intended to be an objective genitive, the proverb could mean two things. A person must test, sift through and evaluate, the praise he or she receives. Or a person must prove, verify by being worthy of, the word of praise he or she receives. If it is a subjective genitive, it means a person must refine, make valuable, the praise that he or she gives. Some commentators interpret a subjective genitive to mean that people stand revealed by what or how they praise (D. Kidner, Proverbs [TOTC], 168). But the structure of the saying positions the person as one performing a test, along with the crucible and the furnace.

² tn This verse employs three terms for desolate places: מִדְבָּר (midbar, “wilderness”), צִיָּה (tsiyyah, “dry place, desert”), and עֲרָבָה (ʿaravah, “rift valley”). A midbar is an area that receives less than twelve inches of rain per year. It may have some pasturage (if receiving six to twelve inches of rain), but often has desert-like qualities. A tsiyyah is not a sandy desert per se, but of the three terms most clearly indicates a dry, desert region. The rift valley includes the Jordan Valley, but it still has a reputation as a dry, desolate place from its conditions near the Dead Sea and southward.

¹ tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, naviʾ) and one who foretells by dreams (חֹלֵם, kholem) was not so much one of office—for both received revelation by dreams (cf. Num 12:6)—as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).

¹ tn The conjunction καί (kai) which begins 3:22 is epexegetical (explanatory), relating a further implication of the “confidence” (παρρησίαν, parrēsian) which believers have before God when their heart (conscience) does not condemn them. They can ask things of God with the expectation of receiving their requests.

¹ tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).

³ sn Submit ourselves…to the Father of spirits and receive life. This idea is drawn from Proverbs, where the Lord’s discipline brings life, while resistance to it leads to death (cf. Prov 4:13; 6:23; 10:17; 16:17).

² tn Grk “power to deposit seed.” Though it is not as likely, some construe this phrase to mean “power to conceive seed,” making the whole verse about Sarah: “by faith, even though Sarah herself was barren and too old, she received ability to conceive because she regarded the one who had given the promise to be trustworthy.”