Discovery Box| (0.56251947826087) | (Psa 118:22) |
2 sn The metaphor of the stone…the builders discarded describes the way in which God’s deliverance reversed the psalmist’s circumstances. When he was in distress, he was like a stone which was discarded by builders as useless, but now that he has been vindicated by God, all can see that he is of special importance to God, like the cornerstone of the building. |
| (0.56251947826087) | (Psa 132:3) |
1 tn The words “he said” are supplied in the translation to clarify that what follows is David’s vow. |
| (0.56251947826087) | (Psa 132:11) |
3 tn The words “he said” are supplied in the translation to clarify that what follows are the |
| (0.56251947826087) | (Psa 132:14) |
1 tn The words “he said” are added in the translation to clarify that what follows are the |
| (0.56251947826087) | (Psa 145:1) |
1 sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people. |
| (0.56251947826087) | (Psa 149:1) |
1 sn Psalm 149. The psalmist calls upon God’s people to praise him because he is just and avenges them. |
| (0.56251947826087) | (Pro 7:22) |
1 tn The participle with “suddenly” gives a more vivid picture, almost as if to say “there he goes.” |
| (0.56251947826087) | (Pro 10:9) |
1 tn Heb “he who walks.” The idiom is used widely in both OT and NT for conduct, behavior, or lifestyle. |
| (0.56251947826087) | (Pro 12:23) |
1 sn A shrewd person knows how to use knowledge wisely, and restrains himself from revealing all he knows. |
| (0.56251947826087) | (Pro 13:1) |
3 sn The “scoffer” is the worst kind of fool. He has no respect for authority, reviles worship of God, and is unteachable because he thinks he knows it all. The change to a stronger word in the second colon – “rebuke” (גָּעַר, ga’ar) – shows that he does not respond to instruction on any level. Cf. NLT “a young mocker,” taking this to refer to the opposite of the “wise son” in the first colon. |
| (0.56251947826087) | (Pro 16:20) |
2 tn Or “he who gives heed to a word,” that is, “who listens to instruction” (cf. NIV, NLT). |
| (0.56251947826087) | (Pro 17:16) |
3 tn Heb “there is no heart”; NASB “he has no (+ common TEV) sense”; NLT “has no heart for wisdom.” |
| (0.56251947826087) | (Pro 20:4) |
3 tn The Piel of the verb שָׁאַל (sha’al, “to ask”) means “to beg” or “to inquire carefully.” At the harvest time he looks for produce but there is none. The Piel might suggest, however, that because he did not plant, or did not do it at the right time, he is reduced to begging and will have nothing (cf. KJV, ASV; NASB “he begs during the harvest”). |
| (0.56251947826087) | (Pro 22:11) |
2 sn This individual is gracious or kind in what he says; thus the verse is commending honest intentions and gracious words. |
| (0.56251947826087) | (Pro 24:5) |
2 tn The expression בַּעוֹז (ba’oz) employs a beth essentiae, meaning he “is strong,” not “in strength.” |
| (0.56251947826087) | (Pro 29:12) |
1 sn Such a ruler would become known as one who could be lied to, because he paid attention to lies. |
| (0.56251947826087) | (Pro 31:14) |
1 tn The first word of the fifth line begins with ה (he), the fifth letter of the Hebrew alphabet. |
| (0.56251947826087) | (Ecc 1:14) |
4 tn The phrase “he has accomplished” does not appear in the Hebrew text, but is supplied in the translation for clarity. |
| (0.56251947826087) | (Ecc 2:3) |
7 tn Heb “and my heart was leading along in wisdom.” The vav + noun, וְלִבִּי (vÿlibbi) introduces a disjunctive, parenthetical clause designed to qualify the speaker’s remarks lest he be misunderstood: “Now my heart/mind….” He emphasizes that he never lost control of his senses in this process. It was a purely mental, cognitive endeavor; he never actually gave himself over to wanton self-indulgence in wine or folly. |
| (0.56251947826087) | (Ecc 2:9) |
3 tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth. |
