Discovery Box| (0.53926378431373) | (Psa 129:1) |
1 sn Psalm 129. Israel affirms God’s justice and asks him to destroy the enemies of Zion. |
| (0.53926378431373) | (Psa 131:1) |
1 sn Psalm 131. The psalmist affirms his humble dependence on the Lord and urges Israel to place its trust in God. |
| (0.53926378431373) | (Psa 135:14) |
2 sn Verse 14 echoes Deut 32:36, where Moses affirms that God mercifully relents from fully judging his wayward people. |
| (0.53926378431373) | (Psa 141:3) |
2 sn My mouth…my lips. The psalmist asks God to protect him from speaking inappropriately or sinfully. |
| (0.53926378431373) | (Psa 143:8) |
2 sn The way probably refers here to God’s moral and ethical standards and requirements (see v. 10). |
| (0.53926378431373) | (Psa 144:3) |
3 tn Heb “take account of him.” The two imperfect verbal forms in v. 4 describe God’s characteristic activity. |
| (0.53926378431373) | (Psa 145:1) |
1 sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people. |
| (0.53926378431373) | (Psa 149:1) |
1 sn Psalm 149. The psalmist calls upon God’s people to praise him because he is just and avenges them. |
| (0.53926378431373) | (Psa 149:6) |
1 tn Heb “[May] praises of God [be] in their throat, and a two-edged sword in their hand.” |
| (0.53926378431373) | (Psa 149:9) |
1 tn Heb “they”; the referent (the enemies of the people of God) has been specified in the translation for clarity. |
| (0.53926378431373) | (Pro 8:22) |
3 tn Heb “his way” (so KJV, NASB). The word “way” is an idiom (implied comparison) for the actions of God. |
| (0.53926378431373) | (Pro 8:22) |
3 sn The claim of wisdom in this passage is that she was foundational to all that God would do. |
| (0.53926378431373) | (Pro 15:3) |
1 sn The proverb uses anthropomorphic language to describe God’s exacting and evaluating knowledge of all people. |
| (0.53926378431373) | (Pro 30:4) |
1 sn To make his point Agur includes five questions. These, like Job 38–41, or Proverbs 8:24-29, focus on the divine acts to show that it is absurd for a mere mortal to think that he can explain God’s work or compare himself to God. These questions display mankind’s limitations and God’s incomparable nature. The first question could be open to include humans, but may refer to God alone (as the other questions do). |
| (0.53926378431373) | (Ecc 11:9) |
4 tn Heb “and know that concerning all these God will bring you into judgment.” The point is not that following one’s impulses and desires is inherently bad and will bring condemnation from God. Rather the point seems to be: As you follow your impulses and desires, realize that all you think and do will eventually be evaluated by God. So one must seek joy within the boundaries of God’s moral standards. |
| (0.53926378431373) | (Isa 10:22) |
4 tn צְדָקָה (tsÿdaqah) often means “righteousness,” but here it refers to God’s just judgment. |
| (0.53926378431373) | (Isa 12:3) |
1 sn Water is here a metaphor for renewed life; the springs symbolize the restoration of God’s favor. |
| (0.53926378431373) | (Isa 14:13) |
2 sn In Canaanite mythology the stars of El were astral deities under the authority of the high god El. |
| (0.53926378431373) | (Isa 29:15) |
3 tn The rhetorical questions suggest the answer, “no one.” They are confident that their deeds are hidden from others, including God. |
| (0.53926378431373) | (Isa 30:11) |
1 sn The imagery refers to the way or path of truth, as revealed by God to the prophet. |
