Discovery Box| (0.25) | (Pro 22:23) | 3 tn The verb קָבַע (qavaʿ, “to rob; to spoil; to plunder”) is used here in both places to reflect the principle of talionic justice. What the oppressors did to the poor will be turned back on them by the Lord. |
| (0.25) | (Pro 21:12) | 2 tn The form מַשְׂכִּיל (maskil) is now used with the meaning “to consider; to give attention to; to ponder.” It is the careful scrutiny that is given to the household of the wicked before judgment is poured out on them. |
| (0.25) | (Pro 21:14) | 1 sn The synonymous parallelism joins the more neutral term “gift” with the more specific “bribe.” D. Kidner notes that this underscores how hard it is to tell the difference between them, especially since they accomplish similar things (Proverbs [TOTC], 143). |
| (0.25) | (Pro 21:1) | 3 sn The farmer channels irrigation ditches where he wants them, where they will do the most good; so does the Lord with the king. No king is supreme; the Lord rules. |
| (0.25) | (Pro 21:7) | 3 tn The second colon of the verse is the causal clause, explaining why they are dragged away. They are not passive victims of their circumstances or their crimes. They have chosen to persist in their violence and so it destroys them. |
| (0.25) | (Pro 21:7) | 1 tn The “violence” (שֹׁד, shod) drags away the wicked, probably either to do more sin or to their punishment. “Violence” here is either personified, or it is a metonymy of cause, meaning “the outcome of their violence” drags them away. |
| (0.25) | (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. |
| (0.25) | (Pro 20:1) | 2 tn The two participles לֵץ (lets, “mocker”) and הֹמֶה (homeh, “brawler”) are substantives; they function as predicates in the sentence. Excessive use of intoxicants excites the drinker to boisterous behavior and aggressive attitudes—it turns them into mockers and brawlers. |
| (0.25) | (Pro 11:3) | 1 sn This contrasts two lifestyles, affirming the value of integrity. The upright live with integrity—blamelessness—and that integrity leads them in success and happiness. Those who use treachery will be destroyed by it. |
| (0.25) | (Pro 5:16) | 2 tc The verse is usually understood as a rhetorical question, expecting a “no” answer (e.g. NIV, NASB, ESV, NKJV). The LXX records a negative volitional statement “Let them not flow out.” |
| (0.25) | (Pro 1:27) | 5 tn Heb “distress and trouble.” The nouns “distress and trouble” mean almost the same thing so they may form a hendiadys. The two similar sounding terms צוּקָה (tsuqah) and צָרָה (tsarah) also form a wordplay (paronomasia) which also links them together. |
| (0.25) | (Psa 119:161) | 1 tn Heb “and because of your instructions my heart trembles.” The psalmist’s healthy “fear” of the consequences of violating God’s instructions motivates him to obey them. See v. 120. |
| (0.25) | (Psa 102:26) | 2 tn The Hebrew verb חָלַף (khalaf) occurs twice in this line, once in the Hiphil (“you will remove them”) and once in the Qal (“they will disappear”). The repetition draws attention to the statement. |
| (0.25) | (Psa 102:13) | 1 tn The imperfect verbal forms are understood as expressing the psalmist’s confidence in God’s intervention. Another option is to take them as expressing the psalmist’s request or wish, “You, rise up and have compassion!” |
| (0.25) | (Psa 85:1) | 1 sn Psalm 85. God’s people recall how he forgave their sins in the past, pray that he might now restore them to his favor, and anticipate renewed blessings. |
| (0.25) | (Psa 84:3) | 2 sn The psalmist here romanticizes the temple as a place of refuge and safety. As he thinks of the birds nesting near its roof, he envisions them finding protection in God’s presence. |
| (0.25) | (Psa 83:11) | 1 sn Oreb and Zeeb were the generals of the Midianite army that was defeated by Gideon. The Ephraimites captured and executed both of them and sent their heads to Gideon (Judg 7:24-25). |
| (0.25) | (Psa 79:6) | 2 sn The kingdoms that do not pray to you. The people of these kingdoms pray to other gods, not the Lord because they do not recognize his authority over them. |
| (0.25) | (Psa 79:1) | 1 sn Psalm 79. The author laments how the invading nations have destroyed the temple and city of Jerusalem. He asks God to forgive his people and to pour out his vengeance on those who have mistreated them. |
| (0.25) | (Psa 73:6) | 1 sn Arrogance is their necklace. The metaphor suggests that their arrogance is something the wicked “wear” proudly. It draws attention to them, just as a beautiful necklace does to its owner. |
