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Discovery Box| (0.31) | (Pro 2:12) | 2 tn The term “wicked” (רַע, raʿ) means “bad, harmful, painful.” Rather than referring to the abstract concept of “wickedness” in general, the term probably refers to wicked people because of the parallelism with “those speaking perversity.” |
| (0.31) | (Pro 2:8) | 1 tn The infinitive construct לִנְצֹר (lintsor, “to guard”) designates the purpose of the Lord giving “effective counsel” and being a “shield” to the upright. The verb נָצַר (natsar, “to guard”) has a broad range of meanings: (1) to watch over, guard or protect a vineyard from theft (Prov 27:18); (2) to guard one’s lips or heart from evil (Prov 4:23; 13:3); (3) to protect a person from moral or physical danger (Prov 2:8, 11; 4:6; 13:6; 20:28; 22:12; 24:12) and (4) to guard with fidelity = to observe commands, law or covenant (Prov 3:1, 21; 4:13; 5:2; 6:20; 28:7; see BDB 665-66 s.v.). Here God guards the way of the just, that is, the course and conduct of life from the influence of evil. |
| (0.31) | (Pro 1:30) | 1 tn The verb “spurned” (נָאַץ, naʾats) is parallel to “comply, accede to, be willing” (e.g., 1:10). This is how the morally stubborn fool acts (e.g., 15:5). |
| (0.31) | (Pro 1:23) | 1 tn The form of the verb יָשׁוּבוּ (yashuvu) is an imperfect from שׁוּב (shuv, “to return”). The translation depends on how it works with the preposition ל (lamed). Most frequently lamed means “to, toward.” But it can also mean “from” (HALOT 508 s.v. 5). If it means “to,” it says “you return to my rebuke” which is contrary to the context. Some translations (ESV, NIV) add “if” to make sense of the context. Others (NASB, NRSV, KJV) translate as an imperative, e.g. “turn to,” though they probably understood it as a jussive in meaning. If the preposition means “from” here, then it probably continues the series of questions in v. 22, “How long will you turn away from my rebuke?” Compare also Roland Murphy, Proverbs (WBC), 8, 10. While the precise formulation is in question, the rhetorical force is not. The translation is faithful to the rhetorical force of the clause. |
| (0.31) | (Psa 143:10) | 2 tn Heb “your good spirit.” God’s “spirit” may refer here to his presence (see the note on the word “presence” in Ps 139:7) or to his personal Spirit (see Ps 51:10). |
| (0.31) | (Psa 130:1) | 1 sn Psalm 130. The psalmist, confident of the Lord’s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same. |
| (0.31) | (Psa 128:3) | 2 tn One could translate “sons” (see Ps 127:3 and the note on the word “sons” there), but here the term seems to refer more generally to children of both genders. |
| (0.31) | (Psa 119:118) | 1 tn The Hebrew verb סָלָה (salah, “to disdain”) occurs only here and in Lam 1:15. Cognate usage in Aramaic and Akkadian, as well as Lam 1:15, suggest it may have a concrete nuance of “to throw away.” |
| (0.31) | (Psa 119:83) | 2 tn The Hebrew word נֹאד (noʾd, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20). |
| (0.31) | (Psa 119:73) | 1 tn Heb “made me and established me.” The two verbs also appear together in Deut 32:6, where God, compared to a father, is said to have “made and established” Israel. |
| (0.31) | (Psa 119:75) | 1 tn In this context (note the second line) the Hebrew term מִשְׁפָּטִים (mishpatim), which so often refers to the regulations of God’s law elsewhere in this psalm, may refer instead to his decisions or disciplinary judgment. |
| (0.31) | (Psa 119:48) | 1 tn Lifting the hands is often associated with prayer (Pss 28:2; 63:4; Lam 2:19). (1) Because praying to God’s law borders on the extreme, some prefer to emend the text to “I lift up my hands to you,” eliminating “your commands, which I love” as dittographic. In this view these words were accidentally repeated from the previous verse. (2) However, it is possible that the psalmist closely associates the law with God himself because he views the law as the expression of the divine will. (3) Another option is that “lifting the hands” does not refer to prayer here, but to the psalmist’s desire to receive and appropriate the law. (4) Still others understand this to be an action praising God’s commands (so NCV; cf. TEV, CEV, NLT). |
| (0.31) | (Psa 119:24) | 1 tn Heb “men of my counsel.” That is, God’s rules are like advisers to the psalmist, for they teach him how to live in a godly manner that refutes the accusations of his enemies. |
| (0.31) | (Psa 119:25) | 1 tn Heb “my soul clings to the dirt.” The Hebrew term נֶפֶשׁ (nefesh, “being; soul”) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a). |
| (0.31) | (Psa 118:26) | 1 sn The people refer here to the psalmist, who enters the Lord’s temple to thank him publicly (see vv. 19-21), as the one who comes in the name of the Lord. |
| (0.31) | (Psa 115:7) | 1 tn Heb “they cannot mutter in their throats.” Verse 5a refers to speaking, v. 7c to inarticulate sounds made in the throat (see M. Dahood, Psalms [AB], 3:140-41). |
| (0.31) | (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.” |
| (0.31) | (Psa 107:20) | 1 tn Heb “he sent his word.” This probably refers to an oracle of assurance which announced his intention to intervene (see L. C. Allen, Psalms 101-150 [WBC], 59). |
| (0.31) | (Psa 107:9) | 1 tn Heb “[the] longing throat.” The noun נֶפֶשׁ (nefesh), which frequently refers to one’s very being or soul, here probably refers to one’s parched “throat” (note the parallelism with נֶפֶשׁ רְעֵבָה, nefesh reʿevah, “hungry throat”). |
| (0.31) | (Psa 105:25) | 2 tn Or “to deal deceptively.” The Hitpael of נָכַל (nakhal) occurs only here and in Gen 37:18, where it is used of Joseph’s brothers “plotting” to kill him. |
