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Discovery Box| (0.40) | (Pro 17:18) | 2 tn The phrase “in pledge” is supplied for the sake of clarification. |
| (0.40) | (Pro 16:30) | 4 tn The conjunction “and” does not appear in the Hebrew but is implied by the synonymous parallelism. |
| (0.40) | (Pro 16:31) | 3 tn Heb “it is found” (so NASB) or “it will be found.” |
| (0.40) | (Pro 16:29) | 3 tn Heb “not good” (so KJV, NAB, NASB, NIV, NRSV); NLT “a harmful path.” The expression “a way that is not good” is an example of tapeinosis—a deliberate understatement for the sake of emphasis: It is terrible. This refers to crime and violence. The understatement is used to warn people away from villains and to remind them to follow a good path. |
| (0.40) | (Pro 16:20) | 5 tn Heb “and the one who trusts in the Lord—blessed is he.” |
| (0.40) | (Pro 16:21) | 3 tn Heb “sweetness of lips.” The term “lips” is a metonymy of cause, meaning what is said. It is a genitive of specification. The idea of “sweetness” must be gracious and friendly words. The teaching will be well-received because it is both delightful and persuasive (cf. NIV “pleasant words promote instruction”). |
| (0.40) | (Pro 16:16) | 2 tn The form is a Niphal participle, masculine singular. If it is modifying “understanding” it should be a feminine form. If it is to be translated, it would have to be rendered “and to acquire understanding is to be chosen more than silver” (cf. KJV, ASV, NASB). Many commentaries consider it superfluous. NIV and NCV simply have “to choose understanding rather than silver!” |
| (0.40) | (Pro 15:28) | 3 tn The word “how” is supplied in the translation for stylistic reasons. |
| (0.40) | (Pro 15:23) | 2 tn Heb “in the answer of his mouth” (so ASV); NASB “in an apt answer.” The term “mouth” is a metonymy of cause for what he says. But because the parallelism is loosely synonymous, the answer given here must be equal to the good word spoken in season. So it is an answer that is proper or fitting. |
| (0.40) | (Pro 15:13) | 2 sn The verb יֵיטִב (yetiv) normally means “to make good,” but here “to make the face good,” that is, there is a healthy, favorable, uplifted expression. The antithesis is the pained heart that crushes the spirit. C. H. Toy observes that a broken spirit is expressed by a sad face, while a cheerful face shows a courageous spirit (Proverbs [ICC], 308). |
| (0.40) | (Pro 15:12) | 1 tn The verb אָהֵב (ʾahev, “to love”) is stative, so its imperfect form should be future tense. |
| (0.40) | (Pro 14:28) | 1 tn The preposition serves as the beth essentiae—the glory is the abundant population, not in it. |
| (0.40) | (Pro 14:15) | 1 sn The contrast is with the simpleton and the shrewd. The simpleton is the young person who is untrained morally or intellectually, and therefore gullible. The shrewd one is the prudent person, the one who has the ability to make critical discriminations. |
| (0.40) | (Pro 14:11) | 2 tn The term “tent” is a metonymy here referring to the contents of the tent: families. |
| (0.40) | (Pro 13:24) | 4 tn Heb “him”; the referent (his child) is specified in the translation for clarity. |
| (0.40) | (Pro 13:14) | 2 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor. |
| (0.40) | (Pro 13:12) | 2 tn The verb is the Pual participle from מָשַׁךְ (mashakh, “to draw; to drag”). |
| (0.40) | (Pro 13:4) | 4 tn Heb “will be made fat” (cf. KJV, NASB); NRSV “is richly supplied.” |
| (0.40) | (Pro 12:23) | 1 tn Heb “a shrewd man” (so NAB); KJV, NIV “a prudent man”; NRSV “One who is clever.” |
| (0.40) | (Pro 12:7) | 1 sn This proverb is about the stability of the righteous in times of trouble. |
