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Discovery Box| (0.25) | (Pro 9:18) | 3 tc The LXX adds to the end of v. 18: “But turn away, linger not in the place, neither set your eye on her: for thus will you go through alien water, but abstain from alien water, drink not from an alien fountain, that you may live long, that years of life may be added to you.” |
| (0.25) | (Pro 9:12) | 3 tn Here the conjunction vav begins a second conditional sentence, laying down an antithetical condition. It uses the perfect form of a dynamic verb in contrast to the first verb (the stative perfect for present time). While it is advantageous to be or become wise at any time, once you have mocked, there will be a consequence for it. |
| (0.25) | (Pro 9:8) | 1 tn In view of the expected response for reproof, the text now uses a negated jussive to advise against the attempt. This is paralleled antithetically by the imperative in the second colon. This imperative is in an understood conditional clause: “if you reprove a wise person.” |
| (0.25) | (Pro 9:2) | 1 tn Heb “she has slaughtered her slaughter [animals].” English does not prefer to use a cognate verb and noun for butchering an animal in food preparation. Cf. KJV “hath killed her beasts”; NAB “has dressed her meat”; NASB “has prepared her food.” |
| (0.25) | (Pro 7:21) | 4 tn The basic meaning of the verb נָדַח (nadakh) is “to go/be led astray.” In the causative Hiphil form it means “to drive away, to entice, to seduce.” As an imperfect verb in a past time setting it is progressive: she turned him aside and was leading him astray. |
| (0.25) | (Pro 7:12) | 1 tn The repetition of the noun פַּעַם (paʿam, “step, occasion”) is an idiom indicating different occasions. It could be rendered idiomatically in English as “now [here], now [there],” “once [here], then [there],” or “at one time…at another time” (BDB 822 s.v. פַּעַם 3.e). |
| (0.25) | (Pro 7:3) | 2 sn This is an allusion to Deut 6:8. Binding the teachings on the fingers and writing them on the tablets here are implied comparisons for preserving the teaching in memory so that it can be recalled and used with ease. |
| (0.25) | (Pro 6:31) | 4 tn This final clause in the section is somewhat cryptic. The guilty thief must pay back sevenfold what he stole, even if it means he must use the substance of his whole house. The verb functions as an imperfect of possibility: “he might even give.” |
| (0.25) | (Pro 6:23) | 5 tn Heb “the way of life” (so KJV, NASB, NRSV); NIV, NLT “the way to life.” The noun “life” is a genitive following the construct “way.” It could be an attributive genitive modifying the kind of way/course of life that instruction provides, but it could also be objective in that the course of life followed would produce and lead to life. |
| (0.25) | (Pro 6:24) | 4 sn The description of the woman as a “strange woman” and now a “loose [Heb “foreign”] woman” is within the context of the people of Israel. She is a “foreigner” in the sense that she is a nonconformist, wayward, and loose. It does not necessarily mean that she is not ethnically an Israelite. |
| (0.25) | (Pro 6:21) | 1 sn The figures used here are hypocatastases (implied comparisons). There may also be an allusion to Deut 6 where the people were told to bind the law on their foreheads and arms. The point here is that the disciple will never be without these instructions. See further, P. W. Skehan, Studies in Israelite Poetry and Wisdom (CBQMS), 1-8. |
| (0.25) | (Pro 6:25) | 1 tn The negated jussive gives the young person an immediate warning. The verb חָמַד (khamad) means “to desire,” and here in the sense of lust. The word is used in the Decalogue of Deut 5:21 for the warning against coveting. |
| (0.25) | (Pro 6:18) | 1 tn Heb “heart that devises plans of wickedness.” The latter term is an attributive genitive. The heart (metonymy of subject) represents the will; here it plots evil schemes. The heart is capable of evil schemes (Gen 6:5); the heart that does this is deceitful (Prov 12:20; 14:22). |
| (0.25) | (Pro 6:11) | 2 tn The Hebrew word for “armed” is probably connected to the word for “shield” and “deliver” (s.v. גָּנַן). G. R. Driver connects it to the Arabic word for “bold; insolent,” interpreting its use here as referring to a beggar or an insolent man (“Studies in the Vocabulary of the Old Testament, IV,” JTS 33 [1933]: 38-47). |
| (0.25) | (Pro 6:3) | 4 tn Heb “be bold.” The verb רָהַב (rahav) means “to act stormily; to act boisterously; to act arrogantly.” The idea here is a strong one: storm against (beset, importune) your neighbor. The meaning is that he should be bold and not take no for an answer. Cf. NIV “press your plea”; TEV “beg him to release you.” |
| (0.25) | (Pro 5:4) | 3 tn The Hebrew term translated “wormwood” refers to the aromatic plant that contrasts with the sweetness of honey. Some follow the LXX and translate it as “gall” (cf. NIV). The point is that there was sweetness when the tryst had alluring glamour, but afterward it had an ugly ring (W. G. Plaut, Proverbs, 74). |
| (0.25) | (Pro 4:17) | 3 tn The verb is an imperfect, either present or future, saying what they do or forecasting what they will do. Being paired with a perfect verb in the beginning of the verse, the description combines their past pattern with what they continue to do. |
| (0.25) | (Pro 4:18) | 2 tn A literal rendering would appear to be “walking and becoming bright.” When the Qal active participle of הָלַךְ (halakh) is paired with another participle (or adj.) it can express the intensification of an event, that is, the second element in the pairing continues on and increases in character. Cf. Jonah 1:11 and see HALOT 246-247 s.v. הָלַךְ 5). |
| (0.25) | (Pro 4:11) | 1 tn The form הֹרֵתִיךָ (horetikha) is the Hiphil perfect with a suffix from the root יָרָה (yarah, “to guide”). This and the parallel verb should be taken as instantaneous (or performative) perfects, translated as an English present tense: The sage is now instructing or pointing the way. |
| (0.25) | (Pro 3:31) | 1 tn Heb “a man of violence.” The noun חָמָס (khamas, “violence”) functions as an attributive genitive. The word itself means “violence, wrong” (HALOT 329 s.v.) and refers to physical violence, social injustice, harsh treatment, wild ruthlessness, injurious words, hatred, and general rudeness (BDB 329 s.v.). |
