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Discovery Box| (0.40) | (Pro 12:4) | 1 tn Heb “a wife of virtue”; NAB, NLT “a worthy wife.” This noble woman (אֵשֶׁת־חַיִל, ʾeshet khayil) is the subject of Prov 31. She is a “virtuous woman” (cf. KJV), a capable woman of noble character. She is contrasted with the woman who is disgraceful (מְבִישָׁה, mevishah; “one who causes shame”) or who lowers his standing in the community. |
| (0.40) | (Pro 11:26) | 4 tn Heb “for the head of the one who sells.” The term “head” functions as a synecdoche of part (= head) for the whole (= person). The head is here emphasized because it is the “crowning” point of praise. The direct object (“it”) is not in the Hebrew text but is implied. |
| (0.40) | (Pro 11:27) | 1 tn Two separate words are used here for “seek.” The first is שָׁחַר (shakhar, “to seek diligently”) and the second is בָּקַשׁ (baqash, “to seek after; to look for”). Whoever is seeking good is in effect seeking favor—from either God or man (e.g., Ps 5:12; Isa 49:8). |
| (0.40) | (Pro 11:18) | 1 tn The form is the masculine singular adjective used as a substantive. |
| (0.40) | (Pro 11:15) | 3 tn Heb “hates.” The term שֹׂנֵא (soneʾ) means “to reject,” and here “to avoid.” The participle is substantival, functioning as the subject of the clause. The next participle, תֹקְעִים (toqeʿim, “striking hands”), is its object, telling what is hated. The third participle בּוֹטֵחַ (boteach, “is secure”) functions verbally. |
| (0.40) | (Pro 11:3) | 3 tc The form is a Kethib/Qere reading. The Qere, יְשָׁדֵּם (yeshoddem), is a Qal imperfect of שָׁדַד (shadad, “to devastate”) and is supported by the versions. The syntactically difficult Kethib, וְשַׁדָּם (veshaddam), is a Qal perfect consecutive prefixed with the conjunction vav. |
| (0.40) | (Pro 10:25) | 2 tn Heb “the wicked are not”; ASV, NAB, NASB “is no more.” |
| (0.40) | (Pro 10:24) | 2 tn Heb “the desire of the righteous.” The noun צַדִּיק (tsadiq, “righteous”) is a subjective genitive. |
| (0.40) | (Pro 10:11) | 1 tn Heb “mouth.” The word “mouth” is metonymy of cause, representing what the righteous say and teach. |
| (0.40) | (Pro 10:4) | 2 tn Heb “causes poverty.” The expression is literally, “the palm of slackness causes poverty.” |
| (0.40) | (Pro 9:9) | 2 sn The parallelism shows what Proverbs will repeatedly stress, that the wise person is the righteous person. |
| (0.40) | (Pro 9:7) | 4 tn The verb “receives” is supplied in the translation for the sake of clarity and smoothness. |
| (0.40) | (Pro 8:7) | 4 tn Heb “wickedness is an abomination to my lips” (so KJV, NASB, NRSV). |
| (0.40) | (Pro 6:28) | 1 tn The particle indicates that this is another rhetorical question like that in v. 27. |
| (0.40) | (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. |
| (0.40) | (Pro 6:14) | 1 tn The noun is an adverbial accusative of manner, explaining the circumstances that inform his evil plans. |
| (0.40) | (Pro 5:23) | 1 tn The preposition ב (bet) is used in a causal sense: “because” (cf. NCV, TEV, CEV). |
| (0.40) | (Pro 5:20) | 2 tn Heb “foreigner” (so ASV, NASB), but this does not mean that the woman is non-Israelite. This term describes a woman who is outside the moral boundaries of the covenant community—she is another man’s wife, but since she acts with moral abandonment she is called “foreign.” |
| (0.40) | (Pro 5:13) | 3 tn The Hebrew term מוֹרַי (moray) is the nominal form based on the Hiphil plural participle with a suffix, from the root יָרָה (yarah). The verb is “to teach,” the common noun is “instruction, law [torah],” and this participle form is teacher (“my teachers”). |
| (0.40) | (Pro 5:13) | 4 tn The idiom is based on attentiveness: “did not incline my ear to.” |
