(0.30) | (Pro 12:15) | 1 sn The way of a fool describes a headlong course of actions (“way” is an idiom for conduct) that is not abandoned even when wise advice is offered. |
(0.30) | (Pro 12:9) | 3 sn This individual lives beyond his financial means in a vain show to impress other people and thus cannot afford to put food on the table. |
(0.30) | (Pro 12:11) | 4 tn Heb “lacking of mind.” The term לֵב (lev, “mind, heart”) refers by metonymy to thinking, and by extension to discernment, wisdom, good sense. |
(0.30) | (Pro 12:9) | 1 tn Heb “one who is lightly regarded.” The verb קָלָה (qalah) means “to be lightly esteemed; to be dishonored; to be degraded” (BDB 885 s.v.). |
(0.30) | (Pro 12:3) | 2 tn The Niphal imperfect of כּוּן (cun, “to be established”) refers to finding permanent “security” (so NRSV, TEV, CEV) before God. Only righteousness can do that. |
(0.30) | (Pro 11:24) | 2 tn Heb “increases.” The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God’s economy. |
(0.30) | (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.” |
(0.30) | (Pro 11:20) | 3 tn Heb “those who are blameless of way.” The noun דֶּרֶךְ (derekh, “way”) is a genitive of specification: “blameless in their way.” |
(0.30) | (Pro 11:18) | 3 sn Whatever recompense or reward the wicked receive will not last, hence, it is deceptive (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 88). |
(0.30) | (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. |
(0.30) | (Pro 11:6) | 1 sn The contrast is between being rescued or delivered (נָצַל, natsal) and being captured (לָכַד, lakhad). Righteousness is freeing; [evil] desires are enslaving. |
(0.30) | (Pro 11:6) | 2 tn The verb לָכַד (lakhad) means “to capture, trap, overpower.” Here it is passive; cf. NIV, TEV “are trapped,” NASB, NKJV “caught,” ESV, NRSV “taken captive.” |
(0.30) | (Pro 11:5) | 2 sn The wicked may think that they can make their way through life easier by their wickedness, but instead it will at some point bring them down. |
(0.30) | (Pro 10:24) | 3 tn Heb “it will give.” When used without an expressed subject, the verb יִתֵּן (yitten) has a passive nuance: “it will be granted.” |
(0.30) | (Pro 10:7) | 2 tn Heb “name.” The term “name” often functions as a metonymy of association for reputation (BDB 1028 s.v. שֵׁם 2.b). |
(0.30) | (Pro 10:3) | 2 tn The term נֶפֶשׁ (nefesh) means “soul” but its root meaning is “throat” and it has a broad range of meanings; here it denotes “appetite” (BDB 660 s.v. 5.a; see, e.g., Pss 63:6; 107:9; Prov 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). The term could denote “desire” (BDB 660 s.v. 6.a) which would include the inner urge for success. By contrast, the wicked live unfulfilled lives—as far as spiritual values are concerned. |
(0.30) | (Pro 10:2) | 2 sn The term “righteousness” here means honesty (cf. TEV). Wealth has limited value even if gained honestly, but honesty delivers from mortal danger. |
(0.30) | (Pro 8:14) | 1 sn In vv. 14-17 the pronouns come first and should receive greater prominence—although it is not always easy to do this with English. |
(0.30) | (Pro 8:11) | 1 tn The verb יִשְׁווּ (yishevu, from שָׁוָה, shavah) can be rendered “are not comparable” or with a modal nuance, “cannot be compared” with her. |
(0.30) | (Pro 8:3) | 2 tn The cry is a very loud ringing cry that could not be missed. The term רָנַן (ranan) means “to give a ringing cry.” It is often only a shrill sound that might come with a victory in battle, but its use in the psalms for praise shows that it also can have clear verbal content, as it does here. For wisdom to stand in the street and give such a ringing cry would mean that it could be heard by all. It was a proclamation. |