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(0.59) (Job 8:14)

tn The relative pronoun introduces the verse as a relative clause, working with the “godless person” of the preceding verse. The relative pronoun is joined to the resumptive pronoun in the translation: “who + his trust” = “whose trust.”

(0.59) (Jdg 9:26)

tn Heb “trusted in him.” Here the verb probably describes more than a mental attitude. It is likely that the Shechemites made an alliance with Gaal and were now trusting him for protection in return for their loyalty (and probably tribute).

(0.58) (Luk 21:19)

sn By your endurance is a call to remain faithful because trusting in Jesus is the means to life.

(0.58) (Jer 7:8)

tn Heb “You are trusting in lying words.” See the similar phrase in v. 4 and the note there.

(0.58) (Jer 2:37)

tn Heb “The Lord has rejected those you trust in; you will not prosper by/from them.”

(0.58) (Pro 11:28)

sn The implication from the parallelism is that the righteous do not trust in their own riches, but in the Lord.

(0.58) (Psa 131:1)

sn Psalm 131. The psalmist affirms his humble dependence on the Lord and urges Israel to place its trust in God.

(0.58) (Psa 49:6)

tn Heb “the ones who trust.” The substantival participle stands in apposition to “those who deceive me” (v. 5).

(0.58) (Psa 37:5)

tn Heb “he will act.” Verse 6 explains what is meant; the Lord will vindicate those who trust in him.

(0.58) (Psa 4:5)

sn Trust in the Lord. The psalmist urges his enemies to make peace with God and become his followers.

(0.58) (Job 4:18)

tn The verb יַאֲמִין (yaʾamin), a Hiphil imperfect from אָמַן (ʾaman) followed by the preposition ב (bet), means “trust in.”

(0.58) (Luk 23:46)

sn A quotation from Ps 31:5. It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46; Mark 15:34), but notes Jesus’ trust instead.

(0.50) (Luk 22:13)

sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

(0.50) (Mar 14:16)

sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

(0.50) (Hab 2:18)

tn Heb “so that the one who forms his image trusts in it?” As earlier in the verse, כִּי (ki) is resultative.

(0.50) (Eze 16:15)

tn Heb “it” (so KJV, ASV); the referent (the beauty in which the prostitute trusted; see the beginning of the verse) has been specified in the translation for clarity.

(0.50) (Jer 2:7)

sn The land belonged to the Lord; it was given to the Israelites in trust (or usufruct) as their heritage. See Lev 25:23.

(0.50) (Pro 31:11)

tn The verb בָּטַח (batakh) means “to trust; to have confidence in.” With the subject of the verb being “the heart of her husband,” the idea is strengthened—he truly trusts her. Cf. NCV “trusts her completely”; NIV “has full confidence in her.” The verb בָּטַח (batakh) may be stative or dynamic (the evidence is inconclusive). The perfect form of a stative verb could be past tense or present tense, while a dynamic verb would be past or perfective. Given the context of past time verbs throughout the description, it is best to understand this verb as perfective, “has trusted.”

(0.50) (Pro 21:22)

tn Heb “the strength of its confidence” or “its trusted strength.” The word “strength” may refer by metonymy to the place of strength, i.e., “the stronghold.”

(0.50) (Pro 18:11)

sn This proverb forms a contrast with the previous one. The rich, unlike the righteous, trust in wealth and not in God.



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