Discovery Box| (0.38) | (Pro 17:21) | 4 sn Parents of fools, who had hoped for children who would be a credit to the family, find only bitter disappointment (cf. TEV “nothing but sadness and sorrow”). |
| (0.38) | (Pro 17:14) | 2 tc The LXX has “Giving authority to words is the beginning of strife.” This would make it a warning against thoughtless talk. |
| (0.38) | (Pro 16:3) | 2 tn The suffix on the plural noun would be a subjective genitive: “the works you are doing,” or here, “the works that you want to do.” |
| (0.38) | (Pro 14:9) | 2 tn Heb “guilt.” The word אָשָׁם (ʾasham) has a broad range of meanings: “guilt, restitution, guilt-offering.” According to Leviticus, when someone realized he was guilty he would bring a “reparation offering,” a sin offering with an additional tribute for restitution (Lev 5:1-6). It would be left up to the guilty to come forward; it was for the kind of thing that only he would know, for which his conscience would bother him. Fools mock any need or attempt to make things right, to make restitution (cf. NIV, NRSV, NCV, TEV). |
| (0.38) | (Pro 2:3) | 1 tn Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said. |
| (0.38) | (Psa 106:43) | 1 tn The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“he would deliver”). |
| (0.38) | (Psa 68:25) | 2 sn To celebrate a military victory, women would play tambourines (see Exod 15:20; Judg 11:34; 1 Sam 18:6). |
| (0.38) | (Psa 44:21) | 2 tn Heb “would not God search out this, for he knows the hidden things of [the] heart?” The expression “search out” is used metonymically here, referring to discovery, the intended effect of a search. The “heart” (i.e., mind) is here viewed as the seat of one’s thoughts. The rhetorical question expects the answer, “Of course he would!” The point seems to be this: There is no way the Israelites who are the speakers in the psalm would reject God and turn to another god, for the omniscient God would easily discover such a sin. |
| (0.38) | (Psa 2:1) | 2 tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king. |
| (0.38) | (Job 36:21) | 1 tn Normally “tested” would be the translation for the Niphal of בָּחַר (bakhar). Although the Qal is employed here, the context favors “tested” rather than “chose.” |
| (0.38) | (Job 31:35) | 1 tn The optative is again introduced with “who will give to me hearing me?”—“O that someone would listen to me!” |
| (0.38) | (Job 31:14) | 1 tn Heb “arises.” The LXX reads “takes vengeance,” an interpretation that is somewhat correct but unnecessary. The verb “to rise” would mean “to confront in judgment.” |
| (0.38) | (Job 29:2) | 5 tn The imperfect verb here has a customary nuance—“when God would watch over me” (back then), or “when God used to watch over me.” |
| (0.38) | (Job 28:4) | 3 sn This is a description of the mining procedures. Dangling suspended from a rope would be a necessary part of the job of going up and down the shafts. |
| (0.38) | (Job 28:3) | 2 tn The verse ends with “the stone of darkness and deep darkness.” The genitive would be location, describing the place where the stones are found. |
| (0.38) | (Job 27:2) | 2 tn “My judgment” would here, as before, be “my right.” God has taken this away by afflicting Job unjustly (A. B. Davidson, Job, 187). |
| (0.38) | (Job 19:10) | 2 tn The text has הָלַךְ (halakh, “to leave”). But in view of Job 14:20, “perish” or “depart” would be a better meaning here. |
| (0.38) | (Job 18:11) | 1 sn Bildad is referring here to all the things that afflict a person and cause terror. It would then be a metonymy of effect, the cause being the afflictions. |
| (0.38) | (Job 16:18) | 2 tn The word is simply “a place,” but in the context it surely means a hidden place, a secret place that would never be discovered (see 18:21). |
| (0.38) | (Job 15:4) | 4 tn The word שִׂיחָה (sikhah) is “complaint; cry; meditation.” Job would be influencing people to challenge God and not to meditate before or pray to him. |
