Discovery Box| (0.38) | (Pro 21:24) | 4 tn Heb “does.” The Qal active participle “does” serves as the main verb, and the subject is “proud person” in the first line. |
| (0.38) | (Pro 19:19) | 1 sn The Hebrew word means “indemnity, fine”; this suggests that the trouble could be legal, and the angry person has to pay for it. |
| (0.38) | (Pro 19:17) | 3 tn Heb “he.” The referent of the third person masculine singular pronoun is “the Lord” in the preceding line, which has been supplied here in the translation for clarity. |
| (0.38) | (Pro 19:6) | 2 tn Heb “the face of a generous man”; ASV “the liberal man.” The term “face” is a synecdoche of part (= face) for the whole (= person). |
| (0.38) | (Pro 17:27) | 1 tn Heb “the one knowing knowledge.” The cognate accusative underscores the meaning of the participle—this is a truly knowledgeable person. |
| (0.38) | (Pro 17:20) | 2 tn The phrase “does not find good” is a figure (tapeinosis) meaning, “will experience calamity.” The wicked person can expect trouble ahead. |
| (0.38) | (Pro 16:30) | 5 tn The participle קֹרֵץ (qorets) indicates that the person involved is pinching, compressing, or biting his lips (cf. NIV “purses his lips”). |
| (0.38) | (Pro 15:8) | 4 tn Heb “[is] his pleasure.” The third person masculine singular suffix functions as a subjective genitive: “he is pleased.” God is pleased with the prayers of the upright. |
| (0.38) | (Pro 14:29) | 3 sn The participle “exalts” (מֵרִים, merim) means that this person brings folly to a full measure, lifts it up, brings it to the full notice of everybody. |
| (0.38) | (Pro 14:19) | 4 tn The adjective is singular. A plurality of people crouching before a single person portrays an even greater extent of difference in power between them. |
| (0.38) | (Pro 13:16) | 1 sn The shrewd person knows the circumstances, dangers and pitfalls that lie ahead. So he deals with them wisely. This makes him cautious. |
| (0.38) | (Pro 13:14) | 5 tn The term “person” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness. |
| (0.38) | (Pro 13:15) | 1 tn Heb “good insight.” The expression שֵׂכֶל־טוֹב (sekhel tov) describes a person who has good sense, sound judgment, or wise opinions (BDB 968 s.v. שֵׂכֶל). |
| (0.38) | (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. |
| (0.38) | (Pro 11:22) | 3 sn By means of the parallelism, one who rejects discretion is like a swine. If that person has beauty, its value is wasted on and overshadowed by their “piggishness.” |
| (0.38) | (Pro 11:17) | 3 tn Heb “his own soul.” The term נֶפֶשׁ (nefesh, “soul”) is used as a synecdoche of part (= soul) for the whole (= person): “himself” (BDB 660 s.v. 4). |
| (0.38) | (Pro 11:13) | 2 sn This is the intent of a person who makes disparaging comments about others—he cannot wait to share secrets that should be kept. |
| (0.38) | (Pro 10:18) | 4 tn Heb “he is a fool.” The independent personal pronoun הוּא (huʾ, “he”) is used for emphasis. This is reflected in the translation as “certainly.” |
| (0.38) | (Pro 10:5) | 2 tn Heb “prudent.” The term מַשְׂכִּיל (maskil) refers to a wise and so successful person. He seizes the opportunity, knowing the importance of the season. |
| (0.38) | (Pro 8:34) | 2 tn The form לִשְׁקֹד (lishqod) is the infinitive construct serving epexegetically in the sentence. It explains how the person will listen to wisdom. |
