Discovery Box| (0.50351098039216) | (Psa 139:17) |
2 tn Heb “how vast are their heads.” Here the Hebrew word “head” is used of the “sum total” of God’s knowledge of the psalmist. |
| (0.50351098039216) | (Psa 144:2) |
1 tn Heb “my loyal love,” which is probably an abbreviated form of “the God of my loyal love” (see Ps 59:10, 17). |
| (0.50351098039216) | (Pro 10:29) |
1 sn The “way of the |
| (0.50351098039216) | (Pro 11:24) |
2 tn Heb “increases.” The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God’s economy. |
| (0.50351098039216) | (Pro 12:3) |
2 tn The Niphal imperfect of כּוּן (cun, “to be established”) refers to finding permanent “security” (so NRSV, TEV, CEV) before God. Only righteousness can do that. |
| (0.50351098039216) | (Pro 13:22) |
2 sn In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners. |
| (0.50351098039216) | (Pro 13:22) |
4 sn In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17). |
| (0.50351098039216) | (Pro 15:3) |
2 tn The form צֹפוֹת (tsofot, “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil. |
| (0.50351098039216) | (Pro 15:8) |
5 tn Heb “[is] his pleasure.” The 3rd person masculine singular suffix functions as a subjective genitive: “he is pleased.” God is pleased with the prayers of the upright. |
| (0.50351098039216) | (Pro 16:1) |
1 sn Humans may set things in order, plan out what they are going to say, but God sovereignly enables them to put their thoughts into words. |
| (0.50351098039216) | (Pro 16:9) |
1 tn Heb “the heart of a man.” This stresses that it is within the heart that plans are made. Only those plans that are approved by God will succeed. |
| (0.50351098039216) | (Pro 16:33) |
3 sn The point concerns seeking God’s will through the practice. The |
| (0.50351098039216) | (Pro 17:13) |
3 sn The proverb does not explain whether God will turn evil back on him directly or whether people will begin to treat him as he treated others. |
| (0.50351098039216) | (Pro 18:10) |
4 sn The metaphor of “running” to the |
| (0.50351098039216) | (Pro 18:11) |
1 sn This proverb forms a contrast with the previous one. The rich, unlike the righteous, trust in wealth and not in God. |
| (0.50351098039216) | (Pro 18:22) |
3 sn The parallelism is formal; the second line of the verse continues the first but explains it further: Finding a spouse, one receives a pleasurable gift from God. |
| (0.50351098039216) | (Pro 19:3) |
2 sn J. H. Greenstone comments: “Man’s own failures are the result of his own folly and should not be attributed to God” (Proverbs, 201). |
| (0.50351098039216) | (Pro 22:12) |
3 sn The proverb affirms that God in safeguarding true knowledge will frustrate deception from faithless people – what they say will not have its intended effect. |
| (0.50351098039216) | (Pro 30:9) |
2 tn The Hebrew verb literally means “to take hold of; to seize”; this produces the idea of doing violence to the reputation of God. |
| (0.50351098039216) | (Ecc 3:1) |
2 sn Verses 1-8 refer to God’s appointed time-table for human activities or actions whose most appropriate time is determined by men. Verses 9-15 state that God is ultimately responsible for the time in which events in human history occur. This seems to provide a striking balance between the sovereignty of God and the responsibility of man. Man does what God has willed, but man also does what he “pleases” (see note on the word “matter” in 3:1). |
