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Discovery Box| (0.25) | (Pro 10:7) | 1 sn “Memory” (זֵכֶר, zekher) and “name” are often paired as synonyms. “Memory” in this sense has to do with reputation, fame. One’s reputation will be good or bad by righteousness or wickedness respectively. |
| (0.25) | (Pro 9:15) | 4 tn The participle modifies the participle in the first colon. To describe the passers-by in this context as those “who go straight” means that they are quiet and unwary. |
| (0.25) | (Pro 8:19) | 2 tn The noun תְּבוּאָה (tevuʾah) means “harvest, yield of crops, produce” and by extension “profit” (HALOT 1679, s.v.). The agricultural imagery is an implied metaphor (hypocatastasis) for the gains that wisdom produces in one’s life. |
| (0.25) | (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.” |
| (0.25) | (Pro 6:24) | 1 tn The infinitive construct is epexegetical here, explaining how these teachings function as lights: “by keeping you.” This verse is the transition from the general admonition about heeding the teachings to the practical application. |
| (0.25) | (Pro 6:10) | 1 sn The writer might in this verse be imitating the words of the sluggard who just wants to take “a little nap.” The use is ironic, for by indulging in this little rest the lazy one comes to ruin. |
| (0.25) | (Pro 6:2) | 2 tn The verb יָקַשׁ (yaqash) means “to lay a bait; to lure; to lay snares.” In the Niphal it means “to be caught by bait; to be ensnared”—here in a business entanglement. |
| (0.25) | (Pro 6:1) | 6 tn Heb “struck your hands”; NIV “have struck hands in pledge”; NASB “have given a pledge.” The guarantee of a pledge was signaled by a handshake (e.g., 11:15; 17:18; 22:26). |
| (0.25) | (Pro 5:22) | 4 sn The lack of discipline and control in the area of sexual gratification is destructive. The one who plays with this kind of sin will become ensnared by it and led to ruin. |
| (0.25) | (Pro 3:24) | 1 tn The particle אִם (ʾim, “if”) here functions in its rare temporal sense (“when”) followed by an imperfect tense (e.g., Num 36:4; BDB 50 s.v. 1.b.4.b). |
| (0.25) | (Pro 2:7) | 5 tn The word can be taken as in apposition explaining the subject of the first colon—the Lord is a shield, the Lord stores up. The word then is a metaphor for the protection afforded by the Lord. |
| (0.25) | (Psa 141:10) | 3 tn Heb “at the same [that] I, until I pass by.” Another option is to take יַחַד (yakhad) with the preceding line, “let the wicked fall together into their own nets.” |
| (0.25) | (Psa 139:15) | 1 tc The Hebrew term אֲשֶׁר (ʾasher, “which”) should probably be emended to כֲּאַשֶׁר (kaʾasher, “when”). The כ (kaf) may have been lost by haplography (note the kaf at the end of the preceding form). |
| (0.25) | (Psa 128:2) | 1 tn The psalmist addresses the representative God-fearing man, as indicated by the references to “your wife” (v. 3) and “the man” (v. 4), as well as the second masculine singular pronominal and verbal forms in vv. 2-6. |
| (0.25) | (Psa 119:115) | 2 tn The psalmist has already declared that he observes God’s commands despite persecution, so here the idea must be “so that I might observe the commands of my God unhindered by threats.” |
| (0.25) | (Psa 108:6) | 2 tn Or “may be rescued.” The lines are actually reversed in the Hebrew text: “So that the ones you love may be rescued, deliver by your power and answer me.” |
| (0.25) | (Psa 105:40) | 1 tn Heb “he [i.e., his people] asked.” The singular form should probably be emended to a plural שָׁאֲלוּ (shaʾalu, “they asked”), the ו (vav) having fallen off by haplography (note the vav at the beginning of the following form). |
| (0.25) | (Psa 102:6) | 3 sn By comparing himself to a screech owl among the ruins, the psalmist may be highlighting his loneliness (see v. 7), though he may also be comparing his cries for help to the owl’s screech. |
| (0.25) | (Psa 102:8) | 1 tn Heb “by me they swear.” When the psalmist’s enemies call judgment down on others, they hold the psalmist up as a prime example of what they desire their enemies to become. |
| (0.25) | (Psa 91:4) | 2 tc The Hebrew text has the singular, but the plural should be read. The final י (yod) of the suffix, which indicates the plural, has dropped off by haplography (note the yod at the beginning of the next word). |
