Discovery Box| (0.04) | (Pro 23:4) | 1 tn Heb “from your understanding cease.” In the context this means that the person should have enough understanding to stop wearing himself out trying to be rich (cf. NRSV “be wise enough to desist”). |
| (0.04) | (Pro 21:9) | 1 tn English versions which translate the Hebrew term as “roof” here sometimes produce amusing images for modern readers: TEV “Better to live on the roof”; CEV “It’s better to stay outside on the roof of your house.” |
| (0.04) | (Pro 6:4) | 1 tn Heb “do not give sleep to your eyes.” The point is to go to the neighbor and seek release from the agreement immediately (cf. NLT “Don’t rest until you do”). |
| (0.04) | (Pro 6:1) | 6 tn Heb “struck your hands”; NIV “have struck hands in pledge”; NASB “have given a pledge.” The guarantee of a pledge was signaled by a handshake (e.g., 11:15; 17:18; 22:26). |
| (0.04) | (Pro 4:20) | 1 tn Heb “incline your ear.” The verb הַט (hat) is the Hiphil imperative from נָטָה (natah, Hiphil: “to turn to; to incline”). The idiom “to incline the ear” gives the picture of “lean over and listen closely.” |
| (0.04) | (Pro 3:26) | 2 tn The term “foot” functions as a synecdoche, where the part stands for the whole (“your foot” stands for “you”). This device helps build a comparison between a hunter’s snare and calamity that afflicts the wicked. |
| (0.04) | (Psa 110:3) | 1 tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.” |
| (0.04) | (Psa 108:5) | 2 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.) |
| (0.04) | (Psa 89:19) | 2 tc Many medieval mss read the singular here, “your faithful follower.” In this case the statement refers directly to Nathan’s oracle to David (see 2 Sam 7:17). |
| (0.04) | (Psa 79:13) | 2 tn Heb “to a generation and a generation we will report your praise.” Here “praise” stands by metonymy for the mighty acts that prompt worship. Cf. Ps 9:14. |
| (0.04) | (Psa 68:7) | 1 tn Heb “when you go out before your people.” The Hebrew idiom “go out before” is used here in a militaristic sense of leading troops into battle (see Judg 4:14; 9:39; 2 Sam 5:24). |
| (0.04) | (Psa 61:4) | 1 tn Heb “I will live as a resident foreigner in your tent permanently.” The cohortative is understood here as indicating resolve. Another option is to take it as expressing a request, “please let me live” (cf. NASB, NRSV). |
| (0.04) | (Psa 57:11) | 2 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.) |
| (0.04) | (Psa 57:5) | 2 tn Heb “over all the earth [be] your splendor.” Though no verb appears, the tone of the statement is a prayer or wish. (Note the imperative form in the preceding line.) |
| (0.04) | (Psa 45:5) | 1 tn Heb “your arrows are sharp—peoples beneath you fall—in the heart of the enemies of the king.” The choppy style reflects the poet’s excitement. |
| (0.04) | (Psa 40:8) | 2 tn Heb “your law [is] in the midst of my inner parts.” The “inner parts” are viewed here as the seat of the psalmist’s thought life and moral decision making. |
| (0.04) | (Psa 30:7) | 2 tn Heb “you hid your face.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or, as here, carry the stronger idea of “reject” (see Ps 88:14). |
| (0.04) | (Psa 26:6) | 2 tn Heb “so I can go around your altar” (probably in ritual procession). Following the imperfect of the preceding line, the cohortative with vav (ו) conjunctive indicates purpose or result. |
| (0.04) | (Psa 20:4) | 1 tn Heb “may he give to you according to your heart.” This probably refers to the king’s prayer for protection and victory in battle. See vv. 5-6. |
| (0.04) | (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.” |
