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Discovery Box| (0.42) | (Pro 14:19) | 2 tn The phrase “have bowed” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness. |
| (0.42) | (Pro 14:17) | 3 tn The verb שָׂנֵא (saneʾ) is stative and as a Niphal is ingressive (“become hated”); its imperfect form should be future rather than present. |
| (0.42) | (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. |
| (0.42) | (Pro 14:7) | 4 tn Heb “lips of knowledge” (so KJV, ASV). “Lips” is the metonymy of cause, and “knowledge” is an objective genitive (speaking knowledge) or attributive genitive (knowledgeable speech): “wise counsel.” |
| (0.42) | (Pro 13:17) | 5 tn The verb “brings” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness. |
| (0.42) | (Pro 13:12) | 5 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity. |
| (0.42) | (Pro 13:9) | 3 sn The lamp is an implied comparison as well, comparing the life of the wicked to a lamp that is going to be extinguished. |
| (0.42) | (Pro 12:17) | 4 tn The term “speaks” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness. |
| (0.42) | (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. |
| (0.42) | (Pro 11:30) | 1 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity. |
| (0.42) | (Pro 11:22) | 3 sn By means of the parallelism, one who rejects discretion is like a swine. If that person has beauty, its value is wasted on and overshadowed by their “piggishness.” |
| (0.42) | (Pro 11:19) | 2 tn Heb “is to life.” The expression “leads to” does not appear in the Hebrew text, but the idiom implies it; it is supplied in the translation for smoothness. |
| (0.42) | (Pro 11:16) | 3 sn The implication is that the ruthless men will obtain wealth without honor, and therefore this is not viewed as success by the writer. |
| (0.42) | (Pro 11:6) | 1 sn The contrast is between being rescued or delivered (נָצַל, natsal) and being captured (לָכַד, lakhad). Righteousness is freeing; [evil] desires are enslaving. |
| (0.42) | (Pro 10:29) | 2 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity. |
| (0.42) | (Pro 10:29) | 1 sn The “way of the Lord” is an idiom for God’s providential administration of life; it is what the Lord does (“way” being a hypocatastasis). |
| (0.42) | (Pro 10:19) | 1 tn Heb “does not cease.” It is impossible to avoid sinning in an abundance of words—sooner or later one is bound to say something wrong. |
| (0.42) | (Pro 10:5) | 1 tn The direct object “crops” does not appear in the Hebrew but is implied by the verb; it is supplied in the translation for the sake of smoothness. |
| (0.42) | (Pro 9:15) | 3 tn The noun is a genitive of location after the construct participle. Its parallel word is also an adverbial accusative of location. |
| (0.42) | (Pro 9:11) | 2 tn The verb וְיוֹסִיפוּ (veyosifu) is the Hiphil imperfect, third masculine plural, but because there is no expressed subject the verb may be taken as a passive. |
