Discovery Box| (0.30) | (Pro 19:19) | 2 tn The second colon of the verse is very difficult, and there have been many proposals as to its meaning: (1) “If you save [your enemy], you will add [good to yourself]”; (2) “If you save [your son by chastening], you may continue [chastisement and so educate him]”; (3) “If you deliver [him by paying the fine for him once], you will have to do it again”; (4) “If you save [him this time], you will have to increase [the punishment later on].” All interpretations have to supply a considerable amount of material (indicated by brackets). Many English versions are similar to (3). |
| (0.30) | (Pro 14:19) | 2 tn The phrase “have bowed” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness. |
| (0.30) | (Pro 11:20) | 2 sn The word עִקְּשֵׁי (ʿiqqeshe, “crooked; twisted; perverted”) describes the wicked as having “twisted minds.” Their mentality is turned toward evil things. |
| (0.30) | (Pro 9:11) | 1 tn The preposition ב (bet) here may have the causal sense (R. J. Williams, Hebrew Syntax, 45, §247), although it could also be means (Williams, 44, §243). |
| (0.30) | (Pro 6:19) | 2 sn Dissension is attributed in Proverbs to contentious people (21:9; 26:21; 25:24) who have a short fuse (15:8). |
| (0.30) | (Pro 6:5) | 2 tc Heb “hand” (so KJV, NAB, NRSV). Some mss and versions have it as “trap,” which may very well represent an interpretation too. |
| (0.30) | (Pro 3:24) | 3 tn Heb “will not have dread.” The verb פָּחַד (pakhad, “tremble, shake with fear”) describes emotion that is stronger than mere fear—it is dread. |
| (0.30) | (Psa 132:17) | 2 tn Heb “I have arranged a lamp for my anointed one.” Here the “lamp” is a metaphor for the Davidic dynasty (see 1 Kgs 11:36). |
| (0.30) | (Psa 119:173) | 1 tn The words “to obey” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons and for clarity. |
| (0.30) | (Psa 102:14) | 2 tn The Poel of חָנַן (khanan) occurs only here and in Prov 14:21, where it refers to having compassion on the poor. |
| (0.30) | (Psa 90:8) | 2 tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it. |
| (0.30) | (Psa 85:8) | 1 sn I will listen. Having asked for the Lord’s favor, the psalmist (who here represents the nation) anticipates a divine word of assurance. |
| (0.30) | (Psa 82:5) | 1 sn Having addressed the defendants, God now speaks to those who are observing the trial, referring to the gods in the third person. |
| (0.30) | (Psa 69:32) | 1 sn You who seek God refers to those who seek to have a relationship with God by obeying and worshiping him (see Ps 53:2). |
| (0.30) | (Psa 62:4) | 2 tn That is, the generic “man” referred to in the previous verse. The words “their victim” have been supplied in the translation to clarify the referent. |
| (0.30) | (Psa 59:3) | 3 sn The point is that the psalmist’s enemies have no justifiable reason for attacking him. He has neither rebelled or sinned against the Lord. |
| (0.30) | (Psa 14:2) | 4 sn Anyone who is wise and seeks God refers to the person who seeks to have a relationship with God by obeying and worshiping him. |
| (0.30) | (Psa 9:12) | 3 tn Heb “the cry for help of the oppressed.” In this context the “oppressed” are the psalmist and those he represents, whom the hostile nations have threatened. |
| (0.30) | (Psa 2:1) | 2 tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king. |
| (0.30) | (Job 41:20) | 1 tn The word “burning” is supplied. The Syriac and Vulgate have “a seething and boiling pot” (reading אֹגֵם [ʾogem] for אַגְמֹן [ʾagmon]). This view is widely accepted. |
