Discovery Box| (0.02) | (Pro 30:28) | 2 tn Although the Hebrew noun translated “king” is singular here, it is traditionally translated as plural: “kings’ palaces” (so KJV, NASB, NIV, NRSV). |
| (0.02) | (Pro 27:18) | 1 sn Tending fig trees requires closer attention than other plants; so the point here would be the diligent care that is required. |
| (0.02) | (Pro 27:11) | 1 tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes. |
| (0.02) | (Pro 27:4) | 1 tn Heb “fierceness of wrath and outpouring [= flood] of anger.” A number of English versions use “flood” here (e.g., NASB, NCV, NLT). |
| (0.02) | (Pro 26:25) | 1 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”). |
| (0.02) | (Pro 26:8) | 1 tn The translation “like tying a stone in a sling” seems to make the most sense, even though the word for “sling” occurs only here. |
| (0.02) | (Pro 25:25) | 1 tn Heb “a weary [or, faint] soul” (so NASB, NIV); KJV, ASV, NRSV “a thirsty soul,” but “soul” here refers to the whole person. |
| (0.02) | (Pro 25:8) | 1 sn The Hebrew verb רִיב (riv) is often used in legal contexts; here the warning is not to go to court hastily lest it turn out badly. |
| (0.02) | (Pro 24:28) | 2 tn Heb “lips.” The term “lips” is a metonymy of cause; it means “what is said.” Here it refers to what is said in court as a false witness. |
| (0.02) | (Pro 23:26) | 1 tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes. |
| (0.02) | (Pro 22:22) | 1 tn Two negated jussives form the instruction here: אַל־תִּגְזָל (ʾal tigzal, “do not exploit”) and וְאַל־תְּדַכֵּא (veʾal tedakkeʾ, “do not crush”). |
| (0.02) | (Pro 22:1) | 1 tn Heb “a name.” The idea of the name being “good” is implied; it has the connotation here of a reputation (cf. TEV, CEV, NLT). |
| (0.02) | (Pro 21:1) | 2 sn “Hand” in this passage is a personification; the word is frequently used idiomatically for “power,” and that is the sense intended here. |
| (0.02) | (Pro 20:18) | 1 tn The noun form is plural, but the verb is singular, suggesting either an abstract plural or a collective plural is being used here. |
| (0.02) | (Pro 19:23) | 3 tn Here “life” is probably a metonymy of subject for “blessings and prosperity in life.” The plural form often covers a person’s “lifetime.” |
| (0.02) | (Pro 19:17) | 3 tn Heb “he.” The referent of the third person masculine singular pronoun is “the Lord” in the preceding line, which has been supplied here in the translation for clarity. |
| (0.02) | (Pro 19:5) | 3 tn Heb “will not escape” (so NAB, NASB); NIV “will not go free.” Here “punishment” is implied, and has been supplied in the translation for clarity. |
| (0.02) | (Pro 16:3) | 2 tn The suffix on the plural noun would be a subjective genitive: “the works you are doing,” or here, “the works that you want to do.” |
| (0.02) | (Pro 16:1) | 2 tn Here “the tongue” is a metonymy of cause in which the instrument of speech is put for what is said: the answer expressed. |
| (0.02) | (Pro 14:25) | 2 tn The noun נְפָשׁוֹת (nefashot) often means “souls,” but here “lives”—it functions as a metonymy for life (BDB 659 s.v. נֶפֶשׁ 3.c). |
