Discovery Box| (0.03) | (Pro 17:13) | 3 sn The proverb does not explain whether God will turn evil back on him directly or whether people will begin to treat him as he treated others. |
| (0.03) | (Pro 16:1) | 1 sn Humans may set things in order, plan out what they are going to say, but God sovereignly enables them to put their thoughts into words. |
| (0.03) | (Pro 15:8) | 4 tn Heb “[is] his pleasure.” The third person masculine singular suffix functions as a subjective genitive: “he is pleased.” God is pleased with the prayers of the upright. |
| (0.03) | (Pro 13:22) | 2 sn In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17). |
| (0.03) | (Pro 12:3) | 2 tn The Niphal imperfect of כּוּן (cun, “to be established”) refers to finding permanent “security” (so NRSV, TEV, CEV) before God. Only righteousness can do that. |
| (0.03) | (Psa 137:1) | 1 sn Psalm 137. The Babylonian exiles lament their condition, vow to remain loyal to Jerusalem, and appeal to God for revenge on their enemies. |
| (0.03) | (Psa 135:18) | 1 sn Because the idols are lifeless, they cannot help their worshipers in times of crisis. Consequently the worshipers end up as dead as the gods in which they trust. |
| (0.03) | (Psa 134:1) | 1 sn Psalm 134. The psalmist calls on the temple servants to praise God (vv. 1-2). They in turn pronounce a blessing on the psalmist (v. 3). |
| (0.03) | (Psa 132:1) | 1 sn Psalm 132. The psalmist reminds God of David’s devotion and of his promises concerning David’s dynasty and Zion. |
| (0.03) | (Psa 129:4) | 1 tn The background of the metaphor is not entirely clear. Perhaps the “ropes” are those used to harness the ox for plowing (see Job 39:10). Verse 3 pictures the wicked plowing God’s people as if they were a field. But when God “cut the ropes” of their ox, as it were, they could no longer plow. The point of the metaphor seems to be that God took away the enemies’ ability to oppress his people. See L. C. Allen, Psalms 101-150 (WBC), 187. |
| (0.03) | (Psa 127:1) | 1 sn Psalm 127. In this wisdom psalm the psalmist teaches that one does not find security by one’s own efforts, for God alone gives stability and security. |
| (0.03) | (Psa 119:29) | 1 tn The “path of deceit” refers to a lifestyle characterized by deceit and disloyalty to God. It stands in contrast to the “way of faithfulness” in v. 30. |
| (0.03) | (Psa 118:28) | 1 sn You are my God. The psalmist speaks again (see v. 21), responding to the words of the worshipers (vv. 22-27). |
| (0.03) | (Psa 115:8) | 1 sn Because the idols are lifeless, they cannot help their worshipers in times of crisis. Consequently the worshipers end up as dead as the gods in which they trust. |
| (0.03) | (Psa 115:1) | 1 sn Psalm 115. The psalmist affirms that Israel’s God is superior to pagan idols and urges Israel to place their confidence in him. |
| (0.03) | (Psa 107:33) | 1 tn The verbal form appears to be a preterite, which is most naturally taken as narrational. (The use of prefixed forms with vav [ו] consecutive in vv. 36-37 favor this.) The psalmist may return to the theme of God’s intervention for the exiles (see vv. 4-22, especially vv. 4-9). However, many regard vv. 33-41 as a hymnic description which generalizes about God’s activities among men. In this case it would be preferable to use the English present tense throughout (cf. NEB, NRSV). |
| (0.03) | (Psa 106:1) | 1 sn Psalm 106. The psalmist recalls Israel’s long history of rebellion against God, despite his mighty saving deeds on their behalf. |
| (0.03) | (Psa 104:4) | 1 sn In Ugaritic mythology Yam’s messengers appear as flaming fire before the assembly of the gods. See G. R. Driver, Canaanite Myths and Legends, 42. |
| (0.03) | (Psa 90:1) | 1 sn Psalm 90. In this communal lament the worship leader affirms that the eternal God and creator of the world has always been Israel’s protector. But God also causes men, who are as transient as grass, to die, and in his fierce anger he decimates his covenant community, whose brief lives are filled with suffering and end in weakness. The community asks for wisdom, the restoration of God’s favor, a fresh revelation of his power, and his blessing upon their labors. |
| (0.03) | (Psa 76:2) | 2 tn Heb “and his place of refuge is in Salem, and his lair in Zion.” God may be likened here to a lion (see v. 4). |
