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Discovery Box| (0.35) | (Pro 4:16) | 2 sn The verb is רָעַע (raʿaʿ), which means “to do evil; to harm.” The verse is using the figure of hyperbole to stress the preoccupation of some people with causing trouble. R. L. Alden says, “How sick to find peace only at the price of another man’s misfortune” (Proverbs, 47). |
| (0.35) | (Pro 4:5) | 1 sn The verse repeats the imperative “acquire” to underscore the importance of getting wisdom. |
| (0.35) | (Pro 4:8) | 1 tn The verb is the Pilpel imperative from סָלַל (salal). In its ten Qal uses, it means to pile up, usually in building a road. The two uses in the doubling stems (here and Exod 9:17) are resultative or plurative, meaning “to raise up, to exalt.” To grant her a high position implies esteeming her. |
| (0.35) | (Pro 3:6) | 3 tn The verb יָשָׁר (yashar) means “to make smooth; to make straight” (BDB 444 s.v.). This phrase means “to make the way free from obstacles,” that is, to make it successful (e.g., Isa 40:3). The straight, even road is the right road; God will make the way smooth for the believer. |
| (0.35) | (Pro 2:2) | 4 tn The Hiphil imperfect (“by turning”) continues the nuance introduced by the infinitive construct in the first colon (GKC 352 §114.r). The verb נָטָה (natah) normally means “to stretch out” and only occasionally “to turn” or “to incline” one’s heart to something, as is the case here. |
| (0.35) | (Pro 1:32) | 2 sn The Hebrew verb “to kill” (הָרַג, harag) is the end of the naive who refuse to change. The word is broad enough to include murder, massacre, killing in battle, and execution. Here it is judicial execution by God, using their own foolish choices as the means to ruin. |
| (0.35) | (Pro 1:11) | 5 tn The term “innocent” (נָקִי, naqi) intimates that the person to be attacked is harmless. |
| (0.35) | (Psa 145:15) | 2 tn Heb “and you give to them their food in its season” (see Ps 104:27). |
| (0.35) | (Psa 146:3) | 1 tn Heb “in a son of man, to whom there is no deliverance.” |
| (0.35) | (Psa 145:8) | 1 tn Heb “slow to anger” (see Pss 86:15; 103:8). |
| (0.35) | (Psa 144:15) | 1 tn Heb “[O] the happiness of the people who [it is] such to them.” |
| (0.35) | (Psa 143:8) | 3 tn Heb “for to you I lift up my life.” The Hebrew expression נָאָשׂ נֶפֶשׁ (naʾas nefesh, “to lift up [one’s] life”) means “to desire; to long for” (see Deut 24:15; Prov 19:18; Jer 22:27; 44:14; Hos 4:8, as well as H. W. Wolff, Anthropology of the Old Testament, 16). |
| (0.35) | (Psa 142:7) | 3 tn The Hebrew idiom גָּמַל עַל (gamal ʿal) means “to repay,” here in a positive sense. |
| (0.35) | (Psa 142:1) | 5 tn Heb “[with] my voice to the Lord I plead for mercy.” |
| (0.35) | (Psa 141:1) | 1 sn Psalm 141. The psalmist asks God to protect him from sin and from sinful men. |
| (0.35) | (Psa 141:4) | 2 tn Heb “to act sinfully in practices in wickedness with men, doers of evil.” |
| (0.35) | (Psa 139:12) | 1 tn The words “to see” are supplied in the translation for clarification and for stylistic reasons. |
| (0.35) | (Psa 139:6) | 1 tn Heb “too amazing [is this] knowledge for me, it is elevated, I cannot attain to it.” |
| (0.35) | (Psa 138:4) | 1 tn The prefixed verbal forms here and in the following verse are understood as jussives, for the psalmist appears to be calling upon the kings to praise God. Another option is to take them as imperfects and translate, “the kings of the earth will give thanks…and will sing.” In this case the psalmist anticipates a universal response to his thanksgiving song. |
| (0.35) | (Psa 138:1) | 1 sn Psalm 138. The psalmist vows to thank the Lord for his deliverance and protection. |
