Discovery Box| (0.5003795) | (Psa 132:6) |
1 tn Rather than having an antecedent, the third feminine singular pronominal suffix here (and in the next line) appears to refer to the ark of the covenant, mentioned in v. here%27s&tab=notes" ver="">8. (The Hebrew term אָרוֹן [’aron, “ark”] is sometimes construed as grammatically feminine. See 1 Sam 4:17; 2 Chr 8:11.) |
| (0.5003795) | (Psa 138:4) |
1 tn The prefixed verbal forms here and in the following verse are understood as jussives, for the psalmist appears to be calling upon the kings to praise God. Another option is to take them as imperfects and translate, “the kings of the earth will give thanks…and will sing.” In this case the psalmist anticipates a universal response to his thanksgiving song. |
| (0.5003795) | (Psa 139:3) |
1 tn Heb “my traveling and my lying down you measure.” The verb זָרָה (zarah, “to measure”) is probably here a denominative from זָרָת (zarat, “a span; a measure”), though some derive it from זָרָה (zarat, “to winnow; to sift”; see BDB 279-80 s.v. זָרָה). |
| (0.5003795) | (Psa 139:8) |
1 tn The Hebrew verb סָלַק (salaq, “to ascend”) occurs only here in the OT, but the word is well-attested in Aramaic literature from different time periods and displays a wide semantic range (see DNWSI 2:788-90). |
| (0.5003795) | (Psa 141:8) |
2 tn Heb “do not lay bare my life.” Only here is the Piel form of the verb collocated with the term נֶפֶשׁ (nefesh, “life”). In Isa 53:12 the Lord’s servant “lays bare (the Hiphil form of the verb is used) his life to death.” |
| (0.5003795) | (Psa 144:3) |
2 tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12. |
| (0.5003795) | (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. |
| (0.5003795) | (Psa 148:4) |
1 sn The “water” mentioned here corresponds to the “waters above” mentioned in Gen 1:7. See also Ps 104:3. For a discussion of the picture envisioned by the psalmist, see L. I. J. Stadelmann, The Hebrew Conception of the World, 47. |
| (0.5003795) | (Pro 1:2) |
1 tn The infinitive construct + ל (lamed) here designates purpose. This is the first of five purpose clauses in the opening section (here%27s&tab=notes" ver="">1:2a, 2b, 3a, 4a, 6a). This clause reveals the purpose of the collection of proverbs in general. The three purpose clauses that follow qualify this general purpose. |
| (0.5003795) | (Pro 1:2) |
2 tn Heb “to know.” The verb יָדַע (yada’) here means “to gain knowledge of” or “to become wise in” (BDB 394 s.v. here%27s&tab=notes" ver="">5). This term refers to experiential knowledge, not just cognitive knowledge; it includes the intellectual assimilation and practical use of what is acquired. |
| (0.5003795) | (Pro 1:3) |
1 tn The infinitive construct + ל (lamed) here designates a further purpose of the book: This focuses on the purpose of the book from the perspective of the student/disciple. The verb לָקַח (laqakh, “receive”) means to acquire something worth having. It is parallel to the verb “treasure up” in here%27s&tab=notes" ver="">2:1. |
| (0.5003795) | (Pro 1:4) |
1 tn Heb “to give.” The infinitive construct + ל (lamed) here introduces the fourth purpose of the book: It reveals the purpose from the perspective of the teacher. It is what the wise instructor/sage wants to impart to the naive youths. |
| (0.5003795) | (Pro 1:5) |
4 tn The Niphal substantival participle נָבוֹן (navon, “discerning”), rather than the noun, is used to describe a person who is habitually characterized by discernment. here%27s&tab=notes" ver="">1:5 forms a striking contrast to here%27s&tab=notes" ver="">1:4 – there was the simpleton and the youth, here the wise and discerning. Both need this book. |
| (0.5003795) | (Pro 1:23) |
3 sn The noun תּוֹכַחַת (tokhakhat, “rebuke”) is used in all kinds of disputes including rebuking, arguing, reasoning, admonishing, and chiding. The term is broad enough to include here warning and rebuke. Cf. KJV, NAB, NRSV “reproof”; TEV “when I reprimand you”; CEV “correct you.” |
| (0.5003795) | (Pro 1:32) |
2 sn The Hebrew verb “to kill” (הָרַג, harag) is the end of the naive who refuse to change. The word is broad enough to include murder, massacre, killing in battle, and execution. Here it is judicial execution by God, using their own foolish choices as the means to ruin. |
| (0.5003795) | (Pro 1:32) |
3 tn Heb “complacency” (so NASB, NIV, NRSV, NLT); NAB “smugness.” The noun שַׁלְוַה (shalvah) means (1) positively: “quietness; peace; ease” and (2) negatively: “self-sufficiency; complacency; careless security” (BDB 1017 s.v.), which is the sense here. It is “repose gained by ignoring or neglecting the serious responsibilities of life” (C. H. Toy, Proverbs [ICC], 29). |
| (0.5003795) | (Pro 2:2) |
4 tn The Hiphil imperfect (“by turning”) continues the nuance introduced by the infinitive construct in the first colon (GKC 352 §114.r). The verb נָטָה (natah) normally means “to stretch out” and only occasionally “to turn” or “to incline” one’s heart to something, as is the case here. |
| (0.5003795) | (Pro 2:10) |
1 tn The noun לֵב (lev, “heart”) functions as a metonymy of association for “mind” and “thoughts” (BDB 524 s.v. here%27s&tab=notes" ver="">3). It represents the center of the inner life where the volition and emotions join to bring about actions. It is used here in parallelism with נֶפֶשׁ (nefesh, “soul”), for which see note. |
| (0.5003795) | (Pro 2:10) |
3 tn Heb “pleasant.” The verb יִנְעָם (yin’am, “to be pleasant”) describes what is attractive. It is used of being physically attracted to one’s lover (Song 7:7) or to a close friendship (2 Sam 1:26). Here wisdom becomes attractive to the righteous, that is, the righteous desires to acquire it. |
| (0.5003795) | (Pro 2:12) |
3 tn Heb “man.” The singular noun אִישׁ (’ish, “man”) here will be further defined in vv. here%27s&tab=notes" ver="">13-15 with plural forms (verbs, nouns and suffixes). So the singular functions in a collective sense which is rendered in a plural sense in the translation for the sake of clarification and smoothness. |
