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Discovery Box| (0.37) | (Pro 5:5) | 1 tn The term שְׁאוֹל (sheʾol, “grave”) is paralleled to “death,” so it does not refer here to the realm of the unblessed. |
| (0.37) | (Pro 4:21) | 1 tn The Hiphil form יַלִּיזוּ (yallizu) follows the Aramaic with gemination. The verb means “to turn aside; to depart” (intransitive Hiphil or inner causative). |
| (0.37) | (Pro 3:15) | 1 tn The imperfect verb from יָסַד (yasad, “to establish be like; to resemble”) has a modal nuance here: “can [not] compare with.” |
| (0.37) | (Pro 3:10) | 3 tn Heb “burst open.” The verb פָּרַץ (parats, “to burst open”) functions as hyperbole here to emphasize the fullness of the wine vats (BDB 829 s.v. 9). |
| (0.37) | (Pro 1:23) | 4 tn The Hiphil cohortative of נָבַע (navaʿ, “to pour out”) describes the speaker’s resolution to pour out wisdom on those who respond. |
| (0.37) | (Pro 1:16) | 2 tn Heb “run.” The verb רוּץ (ruts, “run”) functions here as a metonymy of association, meaning “to be eager” to do something (BDB 930 s.v.). |
| (0.37) | (Pro 1:13) | 1 tn Heb “find.” The use of the verb מָצָא (matsaʾ, “to find”) is deliberate understatement to rhetorically down-play the heinous act of thievery. |
| (0.37) | (Pro 1:3) | 3 tn Heb “prudence.” The Hiphil infinitive absolute הַשְׂכֵּל (haskel, “of prudence”) functions as a genitive of content (“about prudence”) or of result, (“leading to prudence”). The basic meaning of שָׂכַל is “to be prudent” or “be successful” (cf. BDB 968; HALOT 1328). In the Hiphil it means “to act in a prudent way,” “to have insight (leading to prudent behavior),” to “have success (resulting from prudence)”, or “to dispense prudence” (i.e., instruct in wisdom). Elsewhere, the term describes the prudent actions of Abigail in contrast to her foolish husband Nabal (1 Sam 25). |
| (0.37) | (Psa 149:5) | 1 tn Heb “in glory.” Here “glory” probably refers to the “honor” that belongs to the Lord’s people as a result of their deliverance (see v. 4). |
| (0.37) | (Psa 146:4) | 1 tn Heb “his spirit goes out, it returns to his ground; in that day his plans die.” The singular refers to the representative man mentioned in v. 3b. |
| (0.37) | (Psa 143:6) | 1 tn The words “in prayer” are supplied in the translation to clarify that the psalmist is referring to a posture of prayer. |
| (0.37) | (Psa 139:13) | 3 tn The Hebrew verb סָכַךְ (sakhakh, “to weave together”) is an alternate form of שָׂכַךְ (sakhakh, “to weave”) used in Job 10:11. |
| (0.37) | (Psa 119:57) | 1 tn Heb “my portion [is] the Lord.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel (see Ps 16:5). |
| (0.37) | (Psa 119:8) | 1 tn Heb “do not abandon me to excess.” For other uses of the phrase עַד מְאֹד (ʿad meʾod, “to excess”), see Ps 38:6, 8. |
| (0.37) | (Psa 115:14) | 1 tn Heb “may he add to you, to you and your sons.” The prefixed verbal form is jussive, indicating this is a prayer. |
| (0.37) | (Psa 115:1) | 1 sn Psalm 115. The psalmist affirms that Israel’s God is superior to pagan idols and urges Israel to place their confidence in him. |
| (0.37) | (Psa 105:8) | 1 tn Heb “[the] word he commanded.” The text refers here to God’s unconditional covenantal promise to Abraham and the patriarchs, as vv. 10-12 make clear. |
| (0.37) | (Psa 105:17) | 1 tn After the reference to the famine in v. 16, v. 17 flashes back to events that preceded the famine (see Gen 37). |
| (0.37) | (Psa 100:1) | 1 sn Psalm 100. The psalmist celebrates the fact that Israel has a special relationship to God and summons worshipers to praise the Lord for his faithfulness. |
| (0.37) | (Psa 90:8) | 2 tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it. |
