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Discovery Box| (0.28) | (Pro 3:20) | 3 tn The verb is a prefixed form and follows three perfect verbs describing past time events. The form may be understood as an archaic preterite (which normally begins with a waw consecutive). In that case it is simple past time. Or it may be taken as an imperfect to show result, “so that the clouds drip down dew.” |
| (0.28) | (Pro 3:2) | 3 tn The noun שָׁלוֹם (shalom, “peace”) here means “welfare, health, prosperity” (BDB 1022 s.v. 3). It can be used of physical health and personal well-being. It is the experience of positive blessing and freedom from negative harm and catastrophe. |
| (0.28) | (Pro 2:20) | 2 tn The noun “good” (טוֹבִים, tovim) does not function as an attributive genitive (“the good way”) because it is a plural noun and the term “way” (דֶרֶךְ, derekh) is singular. Rather it functions as a genitive of possession identifying the people who walk on this path: “the way of the good people.” |
| (0.28) | (Pro 2:10) | 1 tn The noun לֵב (lev, “heart”) functions as a metonymy of association for “mind” and “thoughts” (BDB 524 s.v. 3). It represents the center of the inner life where the volition and emotions join to bring about actions. It is used here in parallelism with נֶפֶשׁ (nefesh, “soul”), for which see note. |
| (0.28) | (Pro 2:10) | 3 tn Heb “pleasant.” The verb יִנְעָם (yinʿam, “to be pleasant”) describes what is attractive. It is used of being physically attracted to one’s lover (Song 7:7) or to a close friendship (2 Sam 1:26). Here wisdom becomes attractive to the righteous, that is, the righteous desires to acquire it. |
| (0.28) | (Pro 2:7) | 1 sn The verbal root צָפַן (tsafan, “to store up; to treasure up”) is repeated in 2:1 and 2:7. In 2:1 it is the responsibility of man to “store up” wisdom, but in 2:7 it is God who “stores up” wisdom for the wise person who seeks him. |
| (0.28) | (Pro 2:6) | 3 sn This expression is an anthropomorphism; it indicates that the Lord is the immediate source or author of the wisdom. It is worth noting that in the incarnation many of these “anthropomorphisms” become literal in the person of the Logos, the Word, Jesus, who reveals the Father. |
| (0.28) | (Pro 1:26) | 2 sn Laughing at the consequences of the fool’s rejection of wisdom does not convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [TOTC], 60). |
| (0.28) | (Pro 1:3) | 5 sn The word “righteousness” (צֶדֶק, tsedeq) describes conduct that conforms to a standard. Elsewhere it is used in a concrete sense to refer to commercial weights and measures that conform to a standard (Deut 25:15). In the moral realm it refers to “righteous” conduct that conforms to God’s law. |
| (0.28) | (Psa 133:1) | 3 sn This statement refers to the extended family structure of ancient Israel, where brothers would often live in proximity to one another (Deut 25:5), giving the family greater social prominence and security. However, in its later application in the nation of Israel it probably envisions unity within the covenant community. See L. C. Allen, Psalms 101-150 (WBC), 212-15. |
| (0.28) | (Psa 132:6) | 3 tn Heb “fields of the forest.” The Hebrew term יָעַר (yaʿar, “forest”) is apparently a shortened alternative name for קִרְיַת יְעָרִים (qiryat yeʿarim, “Kiriath Jearim”), the place where the ark was kept after it was released by the Philistines and from which David and his men retrieved it (see 1 Chr 13:6). |
| (0.28) | (Psa 119:33) | 2 tn Heb “and I will keep it to the end.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative. The Hebrew term עֵקֶב (ʿeqev) is understood to mean “end” here. Another option is to take עֵקֶב as meaning “reward” here (see Ps 19:11) and to translate, “so that I might observe it and be rewarded.” |
| (0.28) | (Psa 113:3) | 1 tn Heb “from the rising of the sun to its setting.” The extent is not temporal (“from sunrise to sunset”) but spatial (“from the place where the sun rises [the east] to the place where it sets [the west].” In the phenomenological language of OT cosmology, the sun was described as rising in the east and setting in the west. |
| (0.28) | (Psa 104:26) | 1 tn Heb “[and] this Leviathan, [which] you formed to play in it.” Elsewhere Leviathan is a multiheaded sea monster that symbolizes forces hostile to God (see Ps 74:14; Isa 27:1), but here it appears to be an actual marine creature created by God, probably some type of whale. |
| (0.28) | (Psa 104:6) | 1 tc Heb “you covered it.” The masculine suffix is problematic if the grammatically feminine noun “earth” is the antecedent. For this reason some emend the form from כִּסִּיתוֹ (kissito) to a feminine verb with feminine suffix, כִּסַּתָּה (kissattah, “[the watery deep] covered it [i.e., the earth]”), a reading assumed by the present translation. |
| (0.28) | (Psa 98:1) | 4 tn Heb “his right hand delivers for him and his holy arm.” The right hand and arm symbolize his power as a warrior-king (see Isa 52:10). His arm is “holy” in the sense that it is in a category of its own; God’s power is incomparable. |
| (0.28) | (Psa 89:25) | 1 tn Some identify “the sea” as the Mediterranean and “the rivers” as the Euphrates and its tributaries. However, it is more likely that “the sea” and “the rivers” are symbols for hostile powers that oppose God and the king (see v. 9, as well as Ps 93:3-4). |
| (0.28) | (Psa 87:4) | 6 tn Heb “and this one was born there.” The words “It is said of them” are not in the Hebrew text, but are supplied for clarification and stylistic purposes (see v. 5). Those advocating the universalistic interpretation understand “there” as referring to Zion, but it seems more likely that the adverb refers to the nations just mentioned. The foreigners are identified by their native lands. |
| (0.28) | (Psa 84:6) | 2 tc The MT reads “a spring they make it,” but this makes little sense. Many medieval Hebrew mss, as well as the LXX, understand God to be the subject and the valley to be the object, “he [God] makes it [the valley] [into] a spring.” |
| (0.28) | (Psa 58:8) | 2 tn Heb “like a melting snail [that] moves along.” A. Cohen (Psalms [SoBB], 184) explains that the text here alludes “to the popular belief that the slimy trail which the snail leaves in its track is the dissolution of its substance.” |
