Discovery Box| (0.44) | (Pro 13:14) | 1 tn The term תוֹרָה (torah) in legal literature means “law,” but in wisdom literature often means “instruction; teaching” (BDB 435 s.v.); cf. NAV, NIV, NRSV “teaching”; NLT “advice.” |
| (0.44) | (Pro 13:10) | 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”). |
| (0.44) | (Pro 13:5) | 2 tn Heb “a word of falsehood.” The genitive “falsehood” functions as an attributive genitive. The construct noun דְּבַר (devar) means either “word” or “thing.” Hence, the phrase means “a false word” or “a false thing.” |
| (0.44) | (Pro 9:8) | 2 tn Heb “lest he hate you.” The particle פֶּן (pen, “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.” |
| (0.44) | (Pro 6:2) | 2 tn The verb יָקַשׁ (yaqash) means “to lay a bait; to lure; to lay snares.” In the Niphal it means “to be caught by bait; to be ensnared”—here in a business entanglement. |
| (0.44) | (Pro 5:19) | 2 sn The verb שָׁגָה (shagah) means “to swerve; to meander; to reel” as in drunkenness; it signifies a staggering gait expressing the ecstatic joy of a captivated lover. It may also mean “to be always intoxicated with her love” (cf. NRSV). |
| (0.44) | (Pro 4:16) | 4 sn The Hiphil imperfect (Kethib) means “cause to stumble.” This idiom (from hypocatastasis) means “bring injury/ruin to someone” (BDB 505-6 s.v. כָּשַׁל Hiph.1). |
| (0.44) | (Pro 4:1) | 4 tn Heb “in order to come to know.” As a stative verb, יָדַע (yadaʿ) can mean “to know” or “to come to know,” the latter essentially meaning “to learn.” The infinitive indicates the purpose of the earlier imperatives. |
| (0.44) | (Psa 46:1) | 2 sn The meaning of the Hebrew term עֲלָמוֹת (‘alamot, alamoth, which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20. |
| (0.44) | (Psa 18:36) | 2 tn Heb “lower legs.” On the meaning of the Hebrew noun, which occurs only here, see H. R. Cohen, Biblical Hapax Legomena (SBLDS), 112. A cognate Akkadian noun means “lower leg.” |
| (0.44) | (Psa 18:8) | 2 tn Or “in his anger.” The noun אַף (ʾaf) can carry the abstract meaning “anger,” but the parallelism (note “from his mouth”) suggests the more concrete meaning “nose” here. See also v. 15, “the powerful breath of your nose.” |
| (0.44) | (Job 42:7) | 3 tn The form נְכוֹנָה (nekhonah) is from כּוּן (kun, “to be firm; to be fixed; to be established”). Here it means “the right thing” or “truth.” The Akkadian cognate kīnu means “true, just, honest, firm” (CAD K: 389). |
| (0.44) | (Job 36:15) | 1 tn The preposition ב (bet) in these two lines is not location but instrument, not “in” but “by means of.” The affliction and the oppression serve as a warning for sin, and therefore a means of salvation. |
| (0.44) | (Job 35:15) | 2 tn The verb פָּקַד (paqad) means “to visit” (also “to appoint; to muster; to number”). When God visits, it means that he intervenes in one’s life for blessing or cursing (punishing, destroying). |
| (0.44) | (Job 33:27) | 3 tn The verb שָׁוָה (shavah) has the impersonal meaning here, “it has not been requited to me.” The meaning is that the sinner has not been treated in accordance with his deeds: “I was not punished according to what I deserved.” |
| (0.44) | (Job 33:10) | 3 tn The Hebrew means “frustrations” or “oppositions.” The RSV has “displeasure,” NIV “faults,” and NRSV “occasions.” Rashi chose the word found in Judg 14:4—with metathesis—meaning “pretexts” (תֹּאֲנוֹת, toʾanot); this is followed by NAB, NASB. |
| (0.44) | (Job 33:4) | 1 tn The verb תְּחַיֵּנִי (tekhayyeni) is the Piel imperfect of the verb “to live.” It can mean “gives me life,” but it can also mean “quickens me, enlivens me.” |
| (0.44) | (Job 31:14) | 2 tn The verb פָּקַד (paqad) means “to visit,” but with God as the subject it means any divine intervention for blessing or cursing, anything God does that changes a person’s life. Here it is “visit to judge.” |
| (0.44) | (Job 30:8) | 1 tn The “sons of the senseless” (נָבָל, naval) means they were mentally and morally base and defective; and “sons of no-name” means without honor and respect, worthless (because not named). |
| (0.44) | (Job 29:22) | 1 tn The verb simply means “dropped,” but this means like the rain. So the picture of his words falling on them like the gentle rain, drop by drop, is what is intended (see Deut 32:2). |
