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Discovery Box| (0.30) | (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. |
| (0.30) | (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 12:15) | 2 sn The fool believes that his own plans and ideas are perfect or “right” (יָשָׁר, yashar); he is satisfied with his own opinion. |
| (0.30) | (Pro 12:15) | 1 sn The way of a fool describes a headlong course of actions (“way” is an idiom for conduct) that is not abandoned even when wise advice is offered. |
| (0.30) | (Pro 12:4) | 4 sn The simile means that the shameful acts of such a woman will eat away her husband’s strength and influence and destroy his happiness. |
| (0.30) | (Pro 12:3) | 2 tn The Niphal imperfect of כּוּן (cun, “to be established”) refers to finding permanent “security” (so NRSV, TEV, CEV) before God. Only righteousness can do that. |
| (0.30) | (Pro 11:26) | 3 tn Heb “but a blessing is for the head of the one who sells.” The parallelism with “curse” suggests that בְּרָכָה (berakhah) “blessing” means “praise.” |
| (0.30) | (Pro 11:24) | 2 tn Heb “increases.” The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God’s economy. |
| (0.30) | (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.” |
| (0.30) | (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. |
| (0.30) | (Pro 11:13) | 2 sn This is the intent of a person who makes disparaging comments about others—he cannot wait to share secrets that should be kept. |
| (0.30) | (Pro 11:5) | 2 sn The wicked may think that they can make their way through life easier by their wickedness, but instead it will at some point bring them down. |
| (0.30) | (Pro 11:2) | 3 sn This proverb does not state how the disgrace will come, but affirms that it will follow pride. The proud will be brought down. |
| (0.30) | (Pro 9:18) | 3 sn The text has “in the depths of Sheol” (בְּעִמְקֵי שְׁאוֹל, beʿimqe sheʾol). The parallelism stresses that those who turn to this way of life are ignorant and doomed. It may signal a literal death lying ahead in the not too distant future, but it is more likely an analogy. The point is that the life of folly, a life of undisciplined, immoral, riotous living, runs counter to God’s appeal for wisdom and leads to ruin. That is the broad way that leads to destruction. |
| (0.30) | (Pro 9:5) | 2 sn The expressions “eat” and “drink” carry the implied comparison forward; they mean that the simple are to appropriate the teachings of wisdom. |
| (0.30) | (Pro 8:3) | 2 tn The cry is a very loud ringing cry that could not be missed. The term רָנַן (ranan) means “to give a ringing cry.” It is often only a shrill sound that might come with a victory in battle, but its use in the psalms for praise shows that it also can have clear verbal content, as it does here. For wisdom to stand in the street and give such a ringing cry would mean that it could be heard by all. It was a proclamation. |
| (0.30) | (Pro 7:11) | 1 tn Heb “her feet.” This is a synecdoche, a part for the whole; the point is that she never stays home, but is out and about all the time. |
| (0.30) | (Pro 6:12) | 2 tn Heb “crooked” or “twisted.” This term can refer to something that is physically twisted or crooked, or something morally perverse. Cf. NAB “crooked talk”; NRSV “crooked speech.” |
| (0.30) | (Pro 6:6) | 2 sn A fact seemingly unknown until recent centuries is that although worker ants are sterile, they are female. The gender of the word “ant” in Hebrew is feminine. |
| (0.30) | (Pro 3:24) | 3 tn Heb “will not have dread.” The verb פָּחַד (pakhad, “tremble, shake with fear”) describes emotion that is stronger than mere fear—it is dread. |
