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(0.38) (Act 24:22)

tn BDAG 227 s.v. διαγινώσκω 2 states, “to make a judicial decision, decide/hear (a case)τὰ καθ᾿ ὑμᾶς decide your case Ac 24:22.”

(0.38) (Act 16:4)

tn BDAG 762-63 s.v. παραδίδωμι 3 has “they handed down to them the decisions to observe Ac 16:4.”

(0.38) (Luk 20:15)

tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.

(0.38) (Mat 21:39)

tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son in v. 38.

(0.38) (Hag 2:11)

tn Heb “Ask the priests a torah, saying”; KJV “concerning the law”; NAB “for a decision”; NCV “for a teaching”; NRSV “for a ruling.”

(0.38) (Joe 3:14)

sn The decision referred to here is not a response on the part of the crowd but the verdict handed out by the divine judge.

(0.38) (Dan 5:20)

sn The point of describing Nebuchadnezzar as arrogant is that he had usurped divine prerogatives, and because of his immense arrogance God had dealt decisively with him.

(0.38) (Eze 31:11)

tn Heb “acting he has acted with regard to it.” The infinitive absolute precedes the main verb to emphasize the certainty and decisiveness of the action depicted.

(0.38) (Pro 20:5)

sn The noun means “advice, counsel”; it can have the connotation of planning or making decisions. Those with understanding can sort out plans.

(0.38) (Pro 16:33)

sn The point concerns seeking God’s will through the practice. The Lord gives guidance in decisions that are submitted to him.

(0.38) (Pro 16:12)

tn The “throne” represents the administration, or the decisions made from the throne by the king, and so the word is a metonymy of adjunct (cf. NLT “his rule”).

(0.38) (Pro 16:10)

tn Heb “his mouth.” The term “mouth” is a metonymy of cause for what the king says: his pronouncements and legal decisions.

(0.38) (Psa 82:2)

tn The words “he says” are supplied in the translation to indicate that the following speech is God’s judicial decision (see v. 1).

(0.38) (Job 36:5)

tn The last two words are simply כֹּחַ לֵב (koakh lev, “strong in heart”), meaning something like “strong; firm in his decisions.”

(0.38) (Job 29:14)

tn The word מִשְׁפָּטִי (mishpati) is simply “my justice” or “my judgment.” It refers to the decisions he made in settling issues, how he dealt with other people justly.

(0.38) (Job 9:4)

tn The genitive phrase translated “in heart” would be a genitive of specification, specifying that the wisdom of God is in his intelligent decisions.

(0.38) (Est 7:4)

sn The passive verb (“have been sold”) is noncommittal and nonaccusatory with regard to the king’s role in the decision to annihilate the Jews.

(0.38) (Exo 35:10)

tn Heb “wise of heart”; here also “heart” would be a genitive of specification, showing that there were those who could make skillful decisions.

(0.35) (Pro 1:3)

sn The noun מִשְׁפָּט (mishpat, “justice, judgment”) refers especially to legal matters in court whether the legal case, precedent, or judicial decision (e.g. 1 Kgs 3:28). But it also refers broadly to the concept of justice. Part of learning prudence is to make decisions that are just and right.

(0.35) (Exo 18:16)

tn The verb שָׁפַט (shafat) means “to judge”; more specifically, it means to make a decision as an arbiter or umpire. When people brought issues to him, Moses decided between them. In the section of laws in Exodus after the Ten Commandments come the decisions, the מִשְׁפָּטִים (mishpatim).

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