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Discovery Box| (0.30) | (Pro 21:5) | 3 tn The Hebrew noun translated “plenty” comes from the verb יָתַר (yatar), which means “to remain over.” So the calculated diligence will lead to abundance, prosperity. |
| (0.30) | (Pro 20:26) | 2 tn The king has the wisdom/ability to destroy evil from his kingdom. See also D. W. Thomas, “Proverbs 20:26, ” JTS 15 (1964): 155-56. |
| (0.30) | (Pro 19:21) | 1 sn The plans (from the Hebrew verb חָשַׁב [khashav], “to think; to reckon; to devise”) in the human heart are many. But only those which God approves will succeed. |
| (0.30) | (Pro 16:12) | 2 tn The “throne” represents the administration, or the decisions made from the throne by the king, and so the word is a metonymy of adjunct (cf. NLT “his rule”). |
| (0.30) | (Pro 15:24) | 3 tn The term לְמַעַן (lemaʿan, “in order to”) introduces a purpose clause; the path leads upward in order to turn the wise away from Sheol. |
| (0.30) | (Pro 14:13) | 3 tn The phrase “may be” is not in the Hebrew but is supplied from the parallelism, which features an imperfect of possibility. |
| (0.30) | (Pro 13:25) | 3 tn The imperfect verb תֶּחְסָר (tekhsar) is from the stative root סָחַר (sakhar, “to be devoid of, to decrease, to be empty”) and so should be future tense. |
| (0.30) | (Pro 13:6) | 1 sn Righteousness refers to that which conforms to law and order. One who behaves with integrity will be safe from consequences of sin. |
| (0.30) | (Pro 12:13) | 1 tn Heb “snare of a man.” The word “snare” is the figurative meaning of the noun מוֹקֵשׁ (“bait; lure” from יָקַשׁ [yaqash, “to lay a bait, or lure”]). |
| (0.30) | (Pro 12:5) | 2 sn The plans of good people are directed toward what is right. Advice from the wicked, however, is deceitful and can only lead to trouble. |
| (0.30) | (Pro 11:18) | 5 tn The term “reaps” does not appear in the Hebrew but has been supplied in the translation from context for the sake of smoothness. |
| (0.30) | (Pro 10:2) | 2 sn The term “righteousness” here means honesty (cf. TEV). Wealth has limited value even if gained honestly, but honesty delivers from mortal danger. |
| (0.30) | (Pro 9:12) | 2 tn The word “if” does not appear in the Hebrew but is understood from the first half of the line through the convention of ellipsis and double duty. |
| (0.30) | (Pro 9:5) | 1 tn The construction features a cognate accusative (verb and noun from same root). The preposition ב (bet) has the partitive use “some” (GKC 380 §119.m). |
| (0.30) | (Pro 8:11) | 1 tn The verb יִשְׁווּ (yishevu, from שָׁוָה, shavah) can be rendered “are not comparable” or with a modal nuance, “cannot be compared” with her. |
| (0.30) | (Pro 6:1) | 5 tn The conjunction “if” does not appear in the Hebrew text. It applies from the previous line and is supplied in the translation for the sake of smoothness. |
| (0.30) | (Pro 4:26) | 4 tn The Niphal jussive from כּוּן (kun, “to be fixed; to be established; to be steadfast”) continues the idiom of walking and ways for the moral sense in life. |
| (0.30) | (Pro 4:23) | 3 sn The word תּוֹצְאוֹת (totseʾot, from יָצָא, yatsaʾ) means “outgoings; extremities; sources.” It is used here for starting points, like a fountainhead, and so the translation “sources” works well. |
| (0.30) | (Pro 3:15) | 1 tn The imperfect verb from יָסַד (yasad, “to establish be like; to resemble”) has a modal nuance here: “can [not] compare with.” |
| (0.30) | (Pro 1:15) | 4 sn The word “path” (נְתִיבָה, netivah) like the word “way” (דֶּרֶךְ, derekh) is used as an idiom (developed from a hypocatastasis), meaning “conduct, course of life.” |
