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Discovery Box| (0.18) | (Pro 1:33) | 2 tn The noun בֶּטַח (betakh, “security”) functions as an adverbial accusative of manner: “in security.” The phrase refers to living in a permanent settled condition without fear of danger (e.g., Deut 33:12; Ps 16:9). It is the antithesis of the dread of disaster facing the fool and the simple. |
| (0.18) | (Pro 1:23) | 2 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.” |
| (0.18) | (Pro 1:31) | 2 sn The expression “eat the fruit of” is a figurative expression (hypocatastasis) that compares the consequences of sin to agricultural growth that culminates in produce. They will suffer the consequences of their sinful actions, that is, they will “reap” what they “sow.” |
| (0.18) | (Pro 1:26) | 3 tn Heb “at your disaster.” The second person masculine plural suffix is either (1) a genitive of worth: “the disaster due you” or (2) an objective genitive: “disaster strikes you.” The term “disaster” (אֵיד, ʾed) often refers to final life-ending calamity (Prov 6:15; 24:22; BDB 15 s.v. 3). The preposition ב (bet) focuses upon time here. |
| (0.18) | (Pro 1:22) | 2 tn Heb “simplicity” (so KJV, NASB); NAB “inanity.” The noun פֶּתִי (peti) means “simplicity; lack of wisdom” (BDB 834 s.v.; HALOT 989 s.v. II פֶּתִי). It is related to the term פְּתָיִם (petayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person. |
| (0.18) | (Pro 1:18) | 2 tn Heb “their own souls.” The term נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; BDB 659 s.v. 3.c). |
| (0.18) | (Pro 1:19) | 5 tn The term נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; BDB 659 s.v. 3.c). |
| (0.18) | (Pro 1:19) | 3 tn Heb “those who unjustly gain unjust gain.” The participle בֹּצֵעַ (botseaʿ, “those who unjustly gain”) is followed by the cognate accusative of the same root בָּצַע (batsaʿ, “unjust gain”) to underscore the idea that they gained their wealth through heinous criminal activity. |
| (0.18) | (Pro 1:17) | 2 sn This means either: (1) Spreading a net in view of birds is futile because birds will avoid the trap, but the wicked are so blind that they fail to see danger; or (2) it does not matter if a net is spread because birds are so hungry they will eat anyway and be trapped; the wicked act in a similar way. |
| (0.18) | (Pro 1:14) | 3 tn Heb “one purse” (so KJV, NAB, NRSV). The term כִּיס (kis, “purse; bag”) is a synecdoche of container (= purse) for contents (= stolen goods). The adjective אֶחָד (ʾekhad, “one”) indicates that the thieves promised to share equally in what they had stolen. |
| (0.18) | (Pro 1:7) | 7 sn Heb “wisdom and instruction fools have despised.” Placing “wisdom and moral instruction” first makes this the focus. The reader is not asked to think primarily about the nature of fools but about the choice regarding wisdom. The pair of terms echoes v. 2a, perhaps forming an inclusio. |
| (0.18) | (Pro 1:7) | 3 tn Heb “knowledge.” The noun דָּעַת (daʿat, “knowledge”) refers to experiential knowledge, not just cognitive knowledge, including the intellectual assimilation and practical application (BDB 394). It is also used in v. 4 with the nuance “discernment” and the variation of this motto in Prov 9:10 substitutes חָכְמָה (khokhmah, “wisdom, moral skill”) at this point. |
| (0.18) | (Pro 1:5) | 1 tn The term “also” does not appear in the Hebrew text, but is supplied in the translation since the audience has shifted from the young and inexperienced to those already having some wisdom. As such v. 5 functions as a parenthesis in the purpose statements of 1:1-7. The book is not just for beginners; even the wise can become wiser. |
| (0.18) | (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. |
| (0.18) | (Psa 146:9) | 2 tn Heb “he makes the way of the wicked twisted.” The “way of the wicked” probably refers to their course of life (see Prov 4:19; Jer 12:1). God makes their path tortuous in the sense that he makes them pay the harmful consequences of their actions. |
| (0.18) | (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. |
| (0.18) | (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.” |
| (0.18) | (Psa 140:10) | 2 tn Heb “into bottomless pits, they will not arise.” The translation assumes that the preposition ב (bet) has the nuance “from” here. Another option is to connect the line with what precedes, take the final clause as an asyndetic relative clause, and translate, “into bottomless pits [from which] they cannot arise.” The Hebrew noun מַהֲמֹרָה (mahamorah, “bottomless pit”) occurs only here in the OT. |
| (0.18) | (Psa 139:24) | 2 tn Or “in the ancient path.” This phrase may refer to the moral path prescribed by the Lord at the beginning of Israel’s history. See Jer 6:16; 18:15, as well as L. C. Allen, Psalms 101-150 (WBC), 253. |
| (0.18) | (Psa 139:21) | 1 tc Heb “who raise themselves up against you.” The form וּבִתְקוֹמְמֶיךָ (uvitqomemekha) should be emended to וּבְמִתְקוֹמְמֶיךָ (uvemitqomemekha), a Hitpolel participle (the prefixed מ [mem] of the participle is accidentally omitted in the MT, though a few medieval Hebrew mss have it). |
