Discovery Box| (0.22) | (Pro 20:12) | 2 sn The verse not only credits God with making these faculties of hearing and sight and giving them to people, but it also emphasizes their spiritual use in God’s service. |
| (0.22) | (Pro 16:31) | 4 sn While the proverb presents a general observation, there is a commendable lesson about old people who can look back on a long walk with God through life and can anticipate unbroken fellowship with him in glory. |
| (0.22) | (Pro 16:26) | 3 tn Heb “his mouth” (so KJV, NAB). The term “mouth” is a metonymy for hunger or eating. The idea of the proverb is clear—the need to eat drives people to work. |
| (0.22) | (Pro 16:27) | 4 sn The simile stresses the devastating way that slander hurts people. W. McKane says that this one “digs for scandal and…propagates it with words which are ablaze with misanthropy” (Proverbs [OTL], 494). |
| (0.22) | (Pro 16:9) | 3 tn The verb כּוּן (kun, “to establish; to confirm”) with צַעַד (tsaʿad, “step”) means “to direct” (e.g., Ps 119:133; Jer 10:23). This contrasts what people plan and what actually happens—God determines the latter. |
| (0.22) | (Pro 15:26) | 4 sn The contrast is between the “thoughts” and the “words.” The thoughts that are designed to hurt people the Lord hates; words that are pleasant (נֹעַם, noʿam), however, are pure (to him). What is pleasant is delightful, lovely, enjoyable. |
| (0.22) | (Pro 15:15) | 5 sn The image of a continual feast signifies the enjoyment of what life offers (cf. TEV “happy people…enjoy life”). The figure is a hypocatastasis; among its several implications are joy, fulfillment, abundance, pleasure. |
| (0.22) | (Pro 15:2) | 1 sn The contrast is between the “tongue of the wise” and the “mouth of the fool.” Both expressions are metonymies of cause; the subject matter is what they say. How wise people are can be determined from what they say. |
| (0.22) | (Pro 11:15) | 4 tn Heb “striking.” The term “hands” does not appear in the Hebrew text, but is implied. The imagery here is shaking hands to seal a contract. It does not refer to greeting people with a handshake or exclude all business agreements. |
| (0.22) | (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.” |
| (0.22) | (Psa 149:9) | 3 tn Heb “it is honor for all his godly ones.” The judgment of the oppressive kings will bring vindication and honor to God’s people (see vv. 4-5). |
| (0.22) | (Psa 135:1) | 1 sn Psalm 135. The psalmist urges God’s people to praise him because he is the incomparable God and ruler of the world who has accomplished great things for Israel. |
| (0.22) | (Psa 135:14) | 1 tn Heb “judges,” but here the idea is that the Lord “judges on behalf of” his people. The imperfect verbal forms here and in the next line draw attention to the Lord’s characteristic actions. |
| (0.22) | (Psa 125:3) | 4 tn Heb “so that the godly might not stretch out their hands in wrongdoing.” A wicked king who sets a sinful example can have an adverse moral and ethical effect on the people he rules. |
| (0.22) | (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. |
| (0.22) | (Psa 118:24) | 1 tn Heb “this is the day the Lord has made.” Though sometimes applied in a general way, this statement in its context refers to the day of deliverance which the psalmist and people celebrate. |
| (0.22) | (Psa 107:39) | 1 tn The words “As for their enemies” are not included in the Hebrew text, but have been supplied in the translation for the sake of clarity. Without such clarification, one might think that v. 39 refers to those just mentioned in v. 38 as objects of divine blessing, which would contradict the point just emphasized by the psalmist. The structure of vv. 33-42 is paneled (A-B-A-B). In vv. 33-34 the psalmist describes God’s judgment upon his enemies (perhaps those who had enslaved his people). In vv. 35-38 he contrasts this judgment with the divine blessing poured out on God’s people. (See the note on the word “people” in v. 35.) In vv. 39-40 he contrasts this blessing with the judgment experienced by enemies, before returning in vv. 41-42 to the blessing experienced by God’s people. |
| (0.22) | (Psa 105:40) | 1 tn Heb “he [i.e., his people] asked.” The singular form should probably be emended to a plural שָׁאֲלוּ (shaʾalu, “they asked”), the ו (vav) having fallen off by haplography (note the vav at the beginning of the following form). |
| (0.22) | (Psa 105:1) | 1 sn Psalm 105. The psalmist summons Israel to praise God because he delivered his people from Egypt in fulfillment of his covenantal promises to Abraham. A parallel version of vv. 1-15 appears in 1 Chr 16:8-22. |
| (0.22) | (Psa 95:10) | 3 tn Heb “and they do not know my ways.” In this context the Lord’s “ways” are his commands, viewed as a pathway from which his people, likened to wayward sheep (see v. 7), wander. |
