Discovery Box| (0.51645130434783) | (Psa 50:21) |
1 sn The Lord was silent in the sense that he delayed punishment. Of course, God’s patience toward sinners eventually runs out. The divine “silence” is only temporary (see v. he%27s&tab=notes" ver="">3, where the psalmist, having described God’s arrival, observes that “he is not silent”). |
| (0.51645130434783) | (Psa 57:3) |
1 tn Heb “may he send from heaven and deliver me.” The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. The second verb, which has a vav (ו) conjunctive prefixed to it, probably indicates purpose. Another option is to take the forms as imperfects expressing confidence, “he will send from heaven and deliver me” (cf. NRSV). |
| (0.51645130434783) | (Psa 60:9) |
1 sn In v. he%27s&tab=notes" ver="">9 the psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. he%27s&tab=notes" ver="">8, but he is also aware that God has seemingly rejected the nation (v. he%27s&tab=notes" ver="">10, see also v. he%27s&tab=notes" ver="">1). |
| (0.51645130434783) | (Psa 68:14) |
1 tn The divine name used here is שַׁדַּי (“Shaddai”). Shaddai/El Shaddai is the sovereign king/judge of the world who grants life, blesses and kills, and judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses (protects) and takes away life and/or happiness. |
| (0.51645130434783) | (Psa 69:5) |
2 sn The psalmist is the first to admit that he is not perfect. But even so, he is innocent of the allegations which his enemies bring against him (v. he%27s&tab=notes" ver="">5b). God, who is aware of his foolish sins and guilt, can testify to the truth of his claim. |
| (0.51645130434783) | (Psa 102:27) |
1 tn Heb “you [are] he,” or “you [are] the one.” The statement may echo the |
| (0.51645130434783) | (Psa 108:10) |
1 sn The psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. he%27s&tab=notes" ver="">9, but he is also aware that God has seemingly rejected the nation of Israel (v. he%27s&tab=notes" ver="">11). |
| (0.51645130434783) | (Psa 146:9) |
2 tn Heb “he makes the way of the wicked twisted.” The “way of the wicked” probably refers to their course of life (see Prov 4:19; Jer 12:1). God makes their path tortuous in the sense that he makes them pay the harmful consequences of their actions. |
| (0.51645130434783) | (Psa 147:10) |
1 tn Heb “he does not desire the strength of the horse, he does not take delight in the legs of the man.” Here “the horse” refers to the war horse used by ancient Near Eastern chariot forces, and “the man” refers to the warrior whose muscular legs epitomize his strength. |
| (0.51645130434783) | (Pro 10:8) |
4 tn The Niphal verb לָבַט (lavat) means “to be thrust down [or, away]”; that is, “to be ruined; to fall” or “to stumble” (e.g., Hos 4:14). The fool who refuses to listen to advice – but abides by his own standards which he freely expresses – will suffer the predicaments that he creates. |
| (0.51645130434783) | (Pro 11:29) |
3 tn Heb “the wind” (so KJV, NCV, NLT); NAB “empty air.” The word “wind” (רוּחַ, ruakh) refers to what cannot be grasped (Prov 27:16; Eccl 1:14, 17). The figure is a hypocatastasis, comparing wind to what he inherits – nothing he can put his hands on. Cf. CEV “won’t inherit a thing.” |
| (0.51645130434783) | (Pro 12:16) |
4 tn Heb “covers.” The verb כָּסָה (casah) means “covers” in the sense of ignores or bides his time. The point is not that he does not respond at all, but that he is shrewd enough to handle the criticism or insult in the best way – not instinctively and irrationally. |
| (0.51645130434783) | (Pro 13:13) |
2 tc The MT reads יֵחָבֶל (yekhavel, “he will pay [for it]”; cf. NAB, NIV) but the BHS editors suggest revocalizing the text to יְחֻבָּל (yÿkhubal, “he will be broken [for it]”; cf. NRSV “bring destruction on themselves”). |
| (0.51645130434783) | (Pro 13:13) |
2 tn Heb “will be pledged to it.” The Niphal of I חָבַל (khaval) “to pledge” means “to be under pledge to pay the penalty” (BDB 286 s.v. Niph). Whoever despises teaching will be treated as a debtor – he will pay for it if he offends against the law. |
| (0.51645130434783) | (Pro 15:18) |
1 tn Heb “a man of wrath”; KJV, ASV “a wrathful man.” The term “wrath” functions as an attributive genitive: “an angry person.” He is contrasted with the “slow of anger,” so he is a “quick-tempered person” (cf. NLT “a hothead”). |
| (0.51645130434783) | (Pro 15:29) |
1 sn To say that the |
| (0.51645130434783) | (Pro 15:29) |
2 sn The verb “hear” (שָׁמַע, shama’) has more of the sense of “respond to” in this context. If one “listens to the voice of the |
| (0.51645130434783) | (Pro 17:16) |
4 sn W. McKane envisions a situation where the fool comes to a sage with a fee in hand, supposing that he can acquire a career as a sage, and this gives rise to the biting comment here: Why does the fool have money in his hands? To buy wisdom when he has no brains? (Proverbs [OTL], 505). |
| (0.51645130434783) | (Pro 18:7) |
1 sn What a fool says can ruin him. Calamity and misfortune can come to a person who makes known his lack of wisdom by what he says. It may be that his words incite anger, or merely reveal stupidity; in either case, he is in trouble. |
| (0.51645130434783) | (Pro 21:21) |
1 sn These two attributes, “righteousness” (צְדָקָה, tsÿdaqah) and “loyal love” (חֶסֶד, khesed) depict the life style of the covenant-believer who is pleasing to God and a blessing to others. The first term means that he will do what is right, and the second means that he will be faithful to the covenant community. |
