Discovery Box| (0.31) | (Pro 25:25) | 2 sn The difficulty of getting news of any kind from a distant land made its reception all the more delightful when it was good (e.g., Gen 45:27; Prov 15:30). |
| (0.31) | (Pro 25:16) | 2 tn The verb means “to be satisfied; to be sated; to be filled.” Here it means more than satisfied, since it describes one who overindulges and becomes sick. The English verb “stuffed” conveys this idea well. |
| (0.31) | (Pro 21:7) | 1 tn The “violence” (שֹׁד, shod) drags away the wicked, probably either to do more sin or to their punishment. “Violence” here is either personified, or it is a metonymy of cause, meaning “the outcome of their violence” drags them away. |
| (0.31) | (Pro 20:11) | 2 sn The Hebrew verb נָכַר (nakhar) means “to recognize” more than simply “to know.” Certain character traits can be recognized in a child by what he does (cf. NCV “by their behavior”). |
| (0.31) | (Pro 20:4) | 3 tc The Kethib reads a Qal imperfect, while the Qere reads a vav plus Qal perfect consecutive. Both forms would be future; the Qere more overtly states this as a consequence. |
| (0.31) | (Pro 19:16) | 2 sn The expression his ways could refer either (1) to the conduct of the individual himself, or (2) to the commandments as the Lord’s ways. If the latter is the case, then the punishment is more certain. |
| (0.31) | (Pro 18:19) | 3 tn The phrase “is harder to reach” is supplied in the translation on the basis of the comparative מִן (min). It is difficult to get into a fortified city; it is more difficult to reach an offended brother. |
| (0.31) | (Pro 17:10) | 2 tn The form is the Hiphil infinitive of נָכָה (nakhah) with the comparative מִן, min. The word “fool” then would be an objective genitive—more than blows to/on a fool. |
| (0.31) | (Pro 17:13) | 2 tn The verb מוּשׁ (mush) means “to depart; to remove.” The Kethib is a Hiphil, which would yield a meaning of “to take away”; so the Qere, which is the Qal, makes more sense in the line. |
| (0.31) | (Pro 13:13) | 1 tn Heb “the word.” Both the term “word” (דָּבָר, davar) and its parallel “command” (מִצְוָה, mitzvah) are used at times for scripture, but probably here for the sage’s teaching. Here the second term gives more specificity to the first. |
| (0.31) | (Pro 8:4) | 1 tn Heb “men.” Although it might be argued in light of the preceding material that males would be particularly addressed by wisdom here, the following material indicates a more universal appeal. Cf. TEV, NLT “to all of you.” |
| (0.31) | (Pro 4:19) | 1 sn The image of paths, brightness or darkness, and stumbling illustrate the contrast of lifestyles. When acting with righteousness one’s course becomes clearer and more sure, while the wicked are caught in their ways, ignorant of why they fall. |
| (0.31) | (Pro 3:14) | 3 tn The noun סַחַר (“profit”) is repeated in this line for emphasis. The two usages draw upon slightly different nuances, creating a polysemantic wordplay. The moral “benefit” of wisdom is more “profitable” than silver. |
| (0.31) | (Psa 128:3) | 2 tn One could translate “sons” (see Ps 127:3 and the note on the word “sons” there), but here the term seems to refer more generally to children of both genders. |
| (0.31) | (Psa 110:3) | 5 sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors. |
| (0.31) | (Psa 75:10) | 2 tn Heb “and all the horns of the wicked I will cut off, the horns of the godly will be lifted up.” The imagery of the wild ox’s horn is once more utilized (see vv. 4-5). |
| (0.31) | (Psa 41:8) | 2 tn Heb “thing of worthlessness.” In Ps 101:3 the phrase refers to evil deeds in general, but here it appears to refer more specifically to the illness that plagues the psalmist. |
| (0.31) | (Psa 34:8) | 3 tn Heb “man.” The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” |
| (0.31) | (Psa 18:10) | 3 tc 2 Sam 22:11 reads “appeared” (from רָאָה, raʾah); the relatively rare verb דָאָה (daʾah, “glide”) is more difficult and probably the original reading here in Ps 18. |
| (0.31) | (Psa 18:8) | 2 tn Or “in his anger.” The noun אַף (ʾaf) can carry the abstract meaning “anger,” but the parallelism (note “from his mouth”) suggests the more concrete meaning “nose” here. See also v. 15, “the powerful breath of your nose.” |
