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Discovery Box| (0.46) | (Pro 13:25) | 3 tn The imperfect verb תֶּחְסָר (tekhsar) is from the stative root סָחַר (sakhar, “to be devoid of, to decrease, to be empty”) and so should be future tense. |
| (0.46) | (Pro 12:24) | 1 sn By their diligent work they succeed to management. The diligent rise to the top, while the lazy sink to the bottom. |
| (0.46) | (Pro 12:9) | 1 tn Heb “one who is lightly regarded.” The verb קָלָה (qalah) means “to be lightly esteemed; to be dishonored; to be degraded” (BDB 885 s.v.). |
| (0.46) | (Pro 11:27) | 2 tn The participle דֹּרֵשׁ (doresh) means “to seek; to inquire; to investigate.” A person generally receives the consequences of the kind of life he seeks. |
| (0.46) | (Pro 9:9) | 3 tn The Hiphil verb normally means “to cause to know, make known,” but here the context suggests “to teach” (so many English versions). |
| (0.46) | (Pro 8:27) | 1 sn The infinitive construct בְּחוּקוֹ (bekhuqo, “to cut; to engrave; to mark”) and the noun חוּג (khug, “horizon; circle”) form a paronomasia in the line. |
| (0.46) | (Pro 7:18) | 1 tn The verb means “to be saturated; to drink one’s fill,” and can at times mean “to be intoxicated with.” |
| (0.46) | (Pro 6:31) | 3 tn The imperfect tense has an obligatory nuance. The verb in the Piel means “to repay; to make restitution; to recompense”; cf. NCV, TEV, CEV “must pay back.” |
| (0.46) | (Pro 4:26) | 4 tn The Niphal jussive from כּוּן (kun, “to be fixed; to be established; to be steadfast”) continues the idiom of walking and ways for the moral sense in life. |
| (0.46) | (Pro 4:14) | 1 tn The verb אָשַׁר (ʾashar, “to walk”) is not to be confused with the identically spelled homonym אָשַׁר “to pronounce happy” as in BDB 80 s.v. אָשַׁר. |
| (0.46) | (Pro 3:10) | 4 tn The word תִּרוֹשׁ (tirosh) appears to be a loanword that refers to unfermented grape juice or sometimes to fresh wine (HALOT 1727-28). |
| (0.46) | (Psa 144:13) | 2 tn Heb “from kind to kind.” Some prefer to emend the text to מָזוֹן עַל מָזוֹן (mazon ʿal mazon, “food upon food”). |
| (0.46) | (Psa 137:1) | 1 sn Psalm 137. The Babylonian exiles lament their condition, vow to remain loyal to Jerusalem, and appeal to God for revenge on their enemies. |
| (0.46) | (Psa 119:29) | 1 tn The “path of deceit” refers to a lifestyle characterized by deceit and disloyalty to God. It stands in contrast to the “way of faithfulness” in v. 30. |
| (0.46) | (Psa 109:1) | 1 sn Psalm 109. Appealing to God’s justice, the psalmist asks God to vindicate him and to bring severe judgment down upon his enemies. |
| (0.46) | (Psa 101:1) | 1 sn Psalm 101. The psalmist, who appears to be a king, promises to promote justice in his land and vows to rid his royal court of evildoers. |
| (0.46) | (Psa 80:11) | 2 tn Heb “to [the] river.” The “river” is the Euphrates River in Mesopotamia. Israel expanded both to the west and to the east. |
| (0.46) | (Psa 62:8) | 1 tn To “pour out one’s heart” means to offer up to God intense, emotional lamentation and petitionary prayers (see Lam 2:19). |
| (0.46) | (Psa 21:13) | 1 sn The psalm concludes with a petition to the Lord, asking him to continue to intervene in strength for the king and nation. |
| (0.46) | (Psa 5:1) | 1 sn Psalm 5. Appealing to God’s justice and commitment to the godly, the psalmist asks the Lord to intervene and deliver him from evildoers. |
