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Discovery Box| (0.25) | (Pro 13:15) | 4 tn The Hebrew has a nominal clause: “the way [conduct] of the treacherous [is] destruction.” The verb “ends [in]” is supplied for style and in keeping with the image of a pathway leading to a destination. |
| (0.25) | (Pro 13:9) | 2 tn The verb יִשְׂמָח (yismakh) is normally translated “to make glad; to rejoice.” But with “light” as the subject, it has the connotation “to shine brightly” (see G. R. Driver, “Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 180). |
| (0.25) | (Pro 11:17) | 4 sn There may be a conscious effort by the sage to contrast “soul” and “body”: He contrasts the benefits of kindness for the “soul” (translated “himself”) with the trouble that comes to the “flesh/body” (translated “himself”) of the cruel. |
| (0.25) | (Pro 11:15) | 4 tn Heb “striking.” The term “hands” does not appear in the Hebrew text, but is implied. The imagery here is shaking hands to seal a contract. It does not refer to greeting people with a handshake or exclude all business agreements. |
| (0.25) | (Pro 11:15) | 1 sn The “stranger” could refer to a person from another country or culture, as it often does, but it could also refer to an unknown Israelite, with the idea that the individual stands outside the known and respectable community. |
| (0.25) | (Pro 11:15) | 2 tn The sentence begins with the Niphal imperfect and the cognate (רַע־יֵרוֹעַ, raʿ yeroaʿ), stressing that whoever does this “will certainly suffer hurt.” The hurt in this case will be financial responsibility for a bad risk. |
| (0.25) | (Pro 11:11) | 3 sn What the wicked say has a disastrous effect on society, endangering, weakening, demoralizing, and perverting with malicious and slanderous words. Wicked leaders, in particular, can bring destruction on a city by their evil counsel. |
| (0.25) | (Pro 11:12) | 2 tn Heb “lacking of mind.” The term לֵב (lev, “mind, heart”) refers by metonymy to what one does with the mind (i.e., thinking), and so refers to discernment, wisdom, good sense. |
| (0.25) | (Pro 11:7) | 4 tn The use of the Hebrew perfect verb as a perfective, showing the continuing results of an event in the past, emphasizes the finality of the situation. The hope associated with the wicked person is now gone. |
| (0.25) | (Pro 11:7) | 2 sn The subject of this proverb is the hope of the wicked. His expectations die with him (Ps 49). Any hope for long life and success borne of wickedness will be disappointed. |
| (0.25) | (Pro 11:3) | 1 sn This contrasts two lifestyles, affirming the value of integrity. The upright live with integrity—blamelessness—and that integrity leads them in success and happiness. Those who use treachery will be destroyed by it. |
| (0.25) | (Pro 11:2) | 1 tn Heb “presumptuousness, over-confidence.” This term is from the root זִיד (zid) which means “to be presumptuous, arrogant, impudent” in the Qal, or to behave with such characteristics in the Hiphil. |
| (0.25) | (Pro 10:32) | 1 sn The verb “know” applied to “lips” is unusual. “Lips” is a metonymy for what the righteous say; and their words “know” (a personification) what is pleasing, i.e., they are acquainted with. |
| (0.25) | (Pro 10:21) | 4 tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (i.e., thinking), and so refers to discernment, wisdom, good sense. |
| (0.25) | (Pro 10:13) | 3 tn Heb “the one lacking of mind.” The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (i.e., thinking), and so refers to discernment, wisdom, good sense. |
| (0.25) | (Pro 10:7) | 1 sn “Memory” (זֵכֶר, zekher) and “name” are often paired as synonyms. “Memory” in this sense has to do with reputation, fame. One’s reputation will be good or bad by righteousness or wickedness respectively. |
| (0.25) | (Pro 9:12) | 1 tn The text simply has the preposition ל (lamed) with a suffix, but this will be the use of the preposition classified as “interest,” either for advantage or disadvantage (R. J. Williams, Hebrew Syntax, 48-49, §271). |
| (0.25) | (Pro 8:36) | 1 tn Heb “the one sinning [against] me.” The verb חָטָא (khataʾ, “to sin, to err”) forms a contrast with “find” in the previous verse, and so has its basic meaning of “failing to find, miss.” |
| (0.25) | (Pro 8:8) | 1 tn The phrase could be rendered with an understood ellipsis: “all the words of my mouth [are said] in righteousness”; or the preposition could be interpreted as a beth essentiae: “all the words of my mouth are righteousness.” |
| (0.25) | (Pro 7:7) | 4 tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (thinking), and so refers to discernment, wisdom, good sense. |
