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(0.30) (Pro 31:20)

tn The verb (פָּרְשָׁה, pareshah) is a perfect form of a dynamic verb. As such, it should be understood as past tense or perfective.

(0.30) (Pro 31:11)

tn The verb בָּטַח (batakh) means “to trust; to have confidence in.” With the subject of the verb being “the heart of her husband,” the idea is strengthened—he truly trusts her. Cf. NCV “trusts her completely”; NIV “has full confidence in her.” The verb בָּטַח (batakh) may be stative or dynamic (the evidence is inconclusive). The perfect form of a stative verb could be past tense or present tense, while a dynamic verb would be past or perfective. Given the context of past time verbs throughout the description, it is best to understand this verb as perfective, “has trusted.”

(0.30) (Pro 31:6)

sn Wine and beer should be given to those distressed and dying in order to ease their suffering and help them forget.

(0.30) (Pro 30:28)

sn The point of this saying is that a weak creature like a lizard, that is so easily caught, cannot be prevented from getting into the most significant places.

(0.30) (Pro 30:22)

sn The expression stuffed with food probably represents prosperity in general. So the line portrays someone who suddenly comes into wealth, but continues to be boorish and irreligious.

(0.30) (Pro 29:25)

sn “Snare” is an implied comparison; fearing people is like being in a trap—there is no freedom of movement or sense of security.

(0.30) (Pro 29:24)

tn Heb “hates his soul.” The accomplice is working against himself, for he will be punished along with the thief if he is caught.

(0.30) (Pro 29:19)

sn To say “there is no answer” means that this servant does not obey—he has to be trained in a different way.

(0.30) (Pro 29:8)

tn The term “city” is a metonymy of subject; it refers to the people in the city who can easily be set in an uproar by such scornful people.

(0.30) (Pro 29:5)

tn The form is the Hiphil participle, literally “deals smoothly,” i.e., smoothing over things that should be brought to one’s attention.

(0.30) (Pro 29:5)

sn The flatterer is too smooth; his words are intended to gratify. In this proverb some malice is attached to the flattery, for the words prove to be destructive.

(0.30) (Pro 29:1)

sn The stubborn person refuses to listen; he will suddenly be destroyed when the calamity strikes (e.g., Prov 6:15; 13:18; 15:10).

(0.30) (Pro 28:17)

sn The text has “the blood of a life”; blood will be the metonymy of effect for the murder, the shedding of blood.

(0.30) (Pro 27:18)

sn Tending fig trees requires closer attention than other plants; so the point here would be the diligent care that is required.

(0.30) (Pro 27:3)

sn The same noun is used in 1 Sam 1:6, 16 for the “provocation” given to Hannah by Peninnah for being barren.

(0.30) (Pro 26:25)

tn The particle כִּי (ki) is here interpreted with a temporal nuance. It is also possible that it could be read as concessive (so NIV, NLT “Though”).

(0.30) (Pro 26:18)

tn Heb “arrows and death” (so KJV, NASB). This expression can be understood as a nominal hendiadys: “deadly arrows” (so NAB, NIV).

(0.30) (Pro 26:6)

tn The participle could be taken as the subject of the sentence: “the one who sends…cuts off…and drinks.”

(0.30) (Pro 26:3)

sn A fool must be disciplined by force like an animal—there is no reasoning. The fool is as difficult to manage as the donkey or horse.

(0.30) (Pro 25:20)

sn It is inappropriate and counterproductive to sing songs to a heavy heart. One needs to be sensitive to others (e.g., 1 Sam 19:9).



TIP #08: Use the Strong Number links to learn about the original Hebrew and Greek text. [ALL]
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