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) | 3 sn Righteousness and wickedness are personified in this proverb to make the point of security and insecurity for the two courses of life. |
| (0.30) | (Pro 11:27) | 2 tn The participle דֹּרֵשׁ (doresh) means “to seek; to inquire; to investigate.” A person generally receives the consequences of the kind of life he seeks. |
| (0.30) | (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. |
| (0.30) | (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 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). |
| (0.30) | (Pro 6:32) | 2 tn Heb “soul.” The noun נֶפֶשׁ (nefesh, “soul”) functions as a metonymy of association for “life” (BDB 659 s.v. 3.c). |
| (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 2:19) | 2 sn The phrase “reach the paths of life” is a figurative expression for experiencing joy and fullness of blessing (BDB 673 s.v. נָשַׂג 2.a). |
| (0.30) | (Pro 2:7) | 6 tn Heb “walk.” The verb “to walk” (הָלַךְ, halakh) is an idiom (based upon hypocatastasis: implied comparison) for habitual manner of life (BDB 234 s.v. 3.e). |
| (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.” |
| (0.30) | (Psa 130:1) | 3 tn Heb “depths,” that is, deep waters (see Ps 69:2, 14; Isa 51:10), a metaphor for the life-threatening danger faced by the psalmist. |
| (0.30) | (Psa 57:1) | 5 tn Heb “my life has taken shelter.” The Hebrew perfect verbal form probably refers here to a completed action with continuing results. |
| (0.30) | (Psa 37:5) | 1 tn Heb “roll your way upon the Lord.” The noun “way” may refer here to one’s activities or course of life. |
| (0.30) | (Psa 36:7) | 2 tn Heb “and the sons of man in the shadow of your wings find shelter.” The preservation of physical life is in view, as the next verse makes clear. |
| (0.30) | (Psa 36:4) | 1 tn Heb “he takes a stand in a way [that is] not good.” The word “way” here refers metaphorically to behavior or life style. |
| (0.30) | (Psa 26:9) | 2 tn Heb “or with men of bloodshed my life.” The verb is supplied; it is understood by ellipsis (see the preceding line). |
| (0.30) | (Psa 24:4) | 1 tn Heb “the innocent of hands and the pure of heart.” The “hands” allude to one’s actions, the “heart” to one’s thought life and motives. |
| (0.30) | (Psa 21:4) | 1 tn Heb “life he asked from you.” Another option is to translate the perfect verbal forms in v. 4 with the present tense, “he asks…you grant.” |
| (0.30) | (Psa 19:7) | 1 tn Heb “[it] restores life.” Elsewhere the Hiphil of שׁוּב (shuv, “return”) when used with נֶפֶשׁ (nefesh, “life”) as object, means to “rescue or preserve one’s life” (Job 33:30; Ps 35:17) or to “revive one’s strength” (emotionally or physically; cf. Ruth 4:15; Lam 1:11, 16, 19). Here the point seems to be that the law preserves the life of the one who studies it by making known God’s will. Those who know God’s will know how to please him and can avoid offending him. See v. 11a. |
