Discovery Box| (0.30) | (Pro 10:19) | 1 tn Heb “does not cease.” It is impossible to avoid sinning in an abundance of words—sooner or later one is bound to say something wrong. |
| (0.30) | (Pro 7:18) | 2 tn Heb “loves.” The word דּוֹד (dod) means physical love or lovemaking. It is found frequently in the Song of Solomon for the loved one, the beloved. |
| (0.30) | (Pro 2:6) | 1 tn This is a causal clause. The reason one must fear and know the Lord is that he is the source of true, effectual wisdom. |
| (0.30) | (Pro 2:2) | 1 tn The Hiphil infinitive construct לְהַקְשִׁיב (lehaqshiv, “by making attentive”) functions as an epexegetical explanation of how one will receive the instruction. |
| (0.30) | (Psa 144:1) | 2 tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2. |
| (0.30) | (Psa 143:10) | 4 sn A level land (where one can walk free of obstacles) here symbolizes divine blessing and protection. See Pss 26:12 and 27:11 for similar imagery. |
| (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 127:2) | 3 tn Heb “he gives to his beloved, sleep.” The translation assumes that the Hebrew term שֵׁנָא (shenaʾ, “sleep,” an alternate form of שֵׁנָה, shenah) is an adverbial accusative. The point seems to be this: Hard work by itself is not what counts, but one’s relationship to God, for God is able to bless an individual even while he sleeps. (There may even be a subtle allusion to the miracle of conception following sexual intercourse; see the reference to the gift of sons in the following verse.) The statement is not advocating laziness, but utilizing hyperbole to give perspective and to remind the addressees that God must be one’s first priority. Another option is to take “sleep” as the direct object: “yes, he gives sleep to his beloved” (cf. NIV, NRSV). In this case the point is this: Hard work by itself is futile, for only God is able to bless one with sleep, which metonymically refers to having one’s needs met. He blesses on the basis of one’s relationship to him, not on the basis of physical energy expended. |
| (0.30) | (Psa 122:1) | 3 tn Heb “in the ones saying to me.” After the verb שָׂמַח (samakh), the preposition ב (bet) usually introduces the reason for joy. |
| (0.30) | (Psa 90:9) | 3 tn Heb “we finish our years like a sigh.” In Ezek 2:10 the word הֶגֶה (hegeh) elsewhere refers to a grumbling or moaning sound. Here a brief sigh or moan is probably in view. If so, the simile pictures one’s lifetime as transient. Another option is that the simile alludes to the weakness that characteristically overtakes a person at the end of one’s lifetime. In this case the phrase could be translated, “we end our lives with a painful moan.” |
| (0.30) | (Psa 84:7) | 2 tn The psalmist returns to the singular (see v. 5a), which he uses in either a representative or distributive (“each one”) sense. |
| (0.30) | (Psa 78:65) | 1 tn Heb “and the master awoke like one sleeping.” The Lord’s apparent inactivity during the time of judgment is compared to sleep. |
| (0.30) | (Psa 74:5) | 1 tn Heb “it is known like one bringing upwards, in a thicket of wood, axes.” The Babylonian invaders destroyed the woodwork in the temple. |
| (0.30) | (Psa 72:2) | 2 sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5). |
| (0.30) | (Psa 70:2) | 1 tn Heb “may they be embarrassed and ashamed, the ones seeking my life.” Ps 40:14 has “together” after “ashamed,” and “to snatch it away” after “my life.” |
| (0.30) | (Psa 68:14) | 3 sn Zalmon was apparently a mountain in the region, perhaps the one mentioned in Judg 9:46 as being in the vicinity of Shechem. |
| (0.30) | (Psa 50:23) | 2 tn Heb “and [to one who] sets a way I will show the deliverance of God.” Elsewhere the phrase “set a way” simply means “to travel” (see Gen 30:36; cf. NRSV). The present translation assumes an emendation of וְשָׂם דֶּרֶךְ (vesam derekh) to וְשֹׁמֵר דְּרָכַּי (veshomer derakhay, “and [the one who] keeps my ways” [i.e., commands, see Pss 18:21; 37:34). Another option is to read וְשֹׁמֵר דַּרְכּוֹ (veshomer darko, “and [the one who] guards his way,” i.e., “the one who is careful to follow a godly lifestyle”; see Ps 39:1). |
| (0.30) | (Psa 44:16) | 1 tn Heb “from the voice of one who ridicules and insults, from the face of an enemy and an avenger.” See Ps 8:2. |
| (0.30) | (Psa 36:11) | 1 tn Heb “let not a foot of pride come to me, and let not the hand of the evil ones cause me to wander as a fugitive.” |
| (0.30) | (Psa 35:20) | 2 tn Heb “but against the quiet ones of the land words of deceit they plan.” The imperfect verbal forms in v. 20 highlight their characteristic behavior. |
