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Discovery Box| (0.30) | (Pro 7:18) | 1 tn The verb means “to be saturated; to drink one’s fill,” and can at times mean “to be intoxicated with.” |
| (0.30) | (Pro 6:32) | 2 tn Heb “soul.” The noun נֶפֶשׁ (nefesh, “soul”) functions as a metonymy of association for “life” (BDB 659 s.v. 3.c). |
| (0.30) | (Pro 6:29) | 4 sn The verb “touches” is intended here to be a euphemism for illegal sexual contact (e.g., Gen 20:6). |
| (0.30) | (Pro 6:12) | 1 sn The terms describe one who is both worthless and wicked. Some suggest that בְּלִיַּעַל (beliyyaʿal) is a compound of the negative בְּלִי (beli) and a noun יַעַל (yaʿal, “profit; worth”). Others suggest that the root is from בַּעַל (baʿal, “lord [of goats]”) or a derivative of בָּלַע (balaʿ) with reduplication (“confusion” or “engulfing ruin”), or a proper name from Babylonian Bililu. See B. Otzen, TDOT 2:131-36; and D. W. Thomas, “בְּלִיַּעַל in the Old Testament,” Biblical and Patristic Studies in Memory of Robert Pierce Casey, 11-19. Whatever the etymology, usage shows that the word describes people who violate the law (Deut 15:9; Judg 19:22; 1 Kgs 21:10, 13; Prov 16:27; et al.) or act in a contemptuous and foolish manner against cultic observance or social institutions (1 Sam 10:27; 25:17; 30:22); cf. NRSV “a scoundrel and a villain” (NAB and NIV similar). The present instruction will focus on the devious practice of such wicked and worthless folk. |
| (0.30) | (Pro 5:6) | 4 tn The verb נוּעַ (nuaʿ) means “to quiver; to waver; to roam around.” As the perfect form of a dynamic verb, it is past or perfective. Here it should be perfective to recognize the continuing results. Some translations treat the verb as stative and so present tense (cf. KJV “her ways are moveable”), but it is morphologically dynamic as revealed by its imperfect form. Others treat it as an imperfect, rendering it in future tense (NAB “her paths will ramble”) or general present (NLT “She staggers down a crooked trail.”). |
| (0.30) | (Pro 3:24) | 3 tn Heb “will not have dread.” The verb פָּחַד (pakhad, “tremble, shake with fear”) describes emotion that is stronger than mere fear—it is dread. |
| (0.30) | (Pro 3:25) | 2 tn Heb “terror of suddenness.” The noun פִּתְאֹם (pitʾom, “sudden”) functions as an attributive genitive: “sudden terror” (e.g., Job 22:10; BDB 837 s.v.). |
| (0.30) | (Pro 3:15) | 1 tn The imperfect verb from יָסַד (yasad, “to establish be like; to resemble”) has a modal nuance here: “can [not] compare with.” |
| (0.30) | (Pro 3:10) | 4 tn The word תִּרוֹשׁ (tirosh) appears to be a loanword that refers to unfermented grape juice or sometimes to fresh wine (HALOT 1727-28). |
| (0.30) | (Pro 3:10) | 1 tn Heb “with plenty” (so KJV, NASB, NRSV); NIV “to overflowing.” The noun שָׂבָע (savaʿ, “plenty; satiety”) functions as an adverbial accusative of manner or contents: “completely.” |
| (0.30) | (Pro 3:5) | 4 tn Heb “your understanding.” The term בִּינָה (binah, “understanding”) is used elsewhere in this book of insight given by God from the instructions in Proverbs (Prov 2:3; 7:4; 8:14; 9:6, 10; 23:23). Here it refers to inherent human understanding that functions in relative ignorance unless supplemented by divine wisdom (Job 28:12-28; 39:26). The reflexive pronoun “own” is supplied in the translation to clarify this point. It is dangerous for a person to rely upon mere human wisdom (Prov 14:12; 16:25). |
| (0.30) | (Pro 2:15) | 3 tn The Niphal participle of לוּז (luz, “devious; crooked”) describes conduct that is morally deceptive, crafty, and cunning (Isa 30:12). |
| (0.30) | (Pro 2:16) | 2 tn Heb “strange woman” (so KJV, NASB); NRSV “the loose woman.” The root זוּר (zur, “to be a stranger”) sometimes refers to people who are ethnically foreign to Israel (Isa 1:7; Hos 7:9; 8:7) but it often refers to what is morally estranged from God or his covenant people (Pss 58:4; 78:30; BDB 266 s.v.). Referring to a woman, it means adulteress or prostitute (Prov 2:16; 5:3, 20; 7:5; 22:14; 23:33; see BDB 266 s.v. 2.b). It does not mean that she is a foreigner but that she is estranged from the community with its social and religious values (W. McKane, Proverbs [OTL], 285). It describes her as outside the framework of the covenant community (L. A. Snijders, “The Meaning of זוּר in the Old Testament: An Exegetical Study,” OTS 10 [1954]: 85-86). Here an Israelite woman is in view because her marriage is called a “covenant with God.” She is an adulteress, acting outside the legal bounds of the marriage contract. |
| (0.30) | (Pro 2:16) | 4 tn Heb “has made smooth.” The Hiphil of II חָלַק (khalaq, “to be smooth; to be slippery”) means (1) “to make smooth” (metal with hammer) and (2) “to use smooth words,” that is, to flatter (Pss 5:10; 36:3; Prov 2:16; 7:5; 28:23; 29:5; see BDB 325 s.v. 2; HALOT 322 s.v. I חלק hif.2). The related Arabic cognate verb means “make smooth, lie, forge, fabricate.” The seductive speech of the temptress is compared to olive oil (5:3) and is recounted (7:14-20). |
| (0.30) | (Pro 2:13) | 1 tn The articular plural active participle functions as attributive adjective for אִישׁ (ʾish, “man”) in v. 12b, indicating that אִישׁ (“man”) is collective. |
| (0.30) | (Pro 2:7) | 6 tn Heb “walk.” The verb “to walk” (הָלַךְ, halakh) is an idiom (based upon hypocatastasis: implied comparison) for habitual manner of life (BDB 234 s.v. 3.e). |
| (0.30) | (Pro 2:3) | 1 tn Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said. |
| (0.30) | (Pro 1:23) | 5 tn Heb “my spirit.” The term “spirit” (רוּחַ, ruakh) functions as a metonymy (= spirit) of association (= thoughts), as indicated by the parallelism with “my words” (דְּבָרַי, devaray). The noun רוּחַ (ruakh, “spirit”) can have a cognitive nuance, e.g., “spirit of wisdom” (Exod 28:3; Deut 34:9). It is used metonymically for “words” (Job 20:3) and “mind” (Isa 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; see BDB 925 s.v. רוּחַ 6). The “spirit of wisdom” produces skill and capacity necessary for success (Isa 11:2; John 7:37-39). |
| (0.30) | (Pro 1:26) | 4 tn Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The second person masculine plural suffix is a subjective genitive: “that which you dread.” |
| (0.30) | (Pro 1:20) | 3 tn Heb “she gives her voice.” The expression means to shout loudly (BDB 679 s.v. נָתַן Qal 1.x, HALOT 735 s.v. נָתַן Qal 12). |
