Discovery Box| (0.31) | (Pro 26:9) | 4 tn The verb has been supplied from the first colon because of the convention of ellipsis and double duty (omitting a word in one line which is understood to apply from another line). |
| (0.31) | (Pro 26:6) | 3 sn The consequence is given in the first line and the cause in the second. It would be better not to send a message at all than to use a fool as messenger. |
| (0.31) | (Pro 26:7) | 5 tn The verb has been supplied from the first colon because of the convention of ellipsis and double duty (omitting a word in one line which is understood to apply from another line). |
| (0.31) | (Pro 25:16) | 3 sn The proverb warns that anything overindulged in can become sickening. The verse uses formal parallelism to express first the condition and then its consequences. It teaches that moderation is wise in the pleasures of life. |
| (0.31) | (Pro 25:3) | 1 tn Heb “heavens for height and earth for depth.” The proverb is clearly intending the first line to be an illustration of the second—it is almost emblematic parallelism. |
| (0.31) | (Pro 25:5) | 1 sn These two verses present first an illustration and then the point (so it is emblematic parallelism). The passage uses imperatives to teach that the wicked must be purged from the kingdom. |
| (0.31) | (Pro 24:5) | 1 sn The twenty-first saying seems to be concerned with the need for wisdom in warfare. In line with that, the word used here is גֶּבֶר (gever), “mighty man; hero; warrior.” |
| (0.31) | (Pro 20:11) | 1 sn In the first nine chapters of the book of Proverbs the Hebrew term נַעַר (naʿar) referred to an adolescent, a young person whose character was being formed in his early life. |
| (0.31) | (Pro 20:3) | 2 sn One cannot avoid conflict altogether, but the proverb is instructing that at the first sign of conflict the honorable thing to do is to find a way to end it. |
| (0.31) | (Pro 19:25) | 4 tn The second half begins with הוֹכִיחַ (hokhiakh), the Hiphil infinitive construct. This parallels the imperfect tense beginning the first half; it forms a temporal or conditional clause as well, so that the main verb is “he will understand.” |
| (0.31) | (Pro 18:24) | 4 tn This term for friend (אֹהֵב, ʾohev) is based on the root meaning “to love. It speaks of a bond or commitment that is not true of the term for “companion” in the first line. |
| (0.31) | (Pro 18:16) | 2 sn The two verbs here show a progression, helping to form the synthetic parallelism. The gift first “makes room” (יַרְחִיב, yarkhiv) for the person, that is, extending a place for him, and then “ushers him in” (יַנְחֵנּוּ, yankhennu) among the greats. |
| (0.31) | (Pro 15:10) | 1 tn The two lines are parallel synonymously, so the “severe discipline” of the first colon is parallel to “will die” of the second. The expression מוּסָר רָע (musar raʿ, “severe discipline”) indicates a discipline that is catastrophic or harmful to life. |
| (0.31) | (Pro 14:27) | 4 tn The infinitive construct with prefixed ל (lamed) indicates the purpose/result of the first line; it could also function epexegetically, explaining how fear is a fountain: “by turning….” |
| (0.31) | (Pro 13:13) | 1 tn Heb “the word.” Both the term “word” (דָּבָר, davar) and its parallel “command” (מִצְוָה, mitzvah) are used at times for scripture, but probably here for the sage’s teaching. Here the second term gives more specificity to the first. |
| (0.31) | (Pro 9:15) | 4 tn The participle modifies the participle in the first colon. To describe the passers-by in this context as those “who go straight” means that they are quiet and unwary. |
| (0.31) | (Pro 5:18) | 2 tn The form is a Qal imperative with a vav (ו) of sequence; after the jussive of the first half this colon could be given an equivalent translation or logically subordinated. |
| (0.31) | (Pro 4:25) | 1 tn The jussives in this verse are both Hiphil, the first from the verb “to gaze; to look intently [or, carefully],” (נָבַט, navat) and the second from the verb “to be smooth, straight” (יָשָׁר, yashar). |
| (0.31) | (Pro 3:7) | 2 sn The second colon clarifies the first. If one fears the Lord and turns away from evil, then he is depending on the Lord and not wise in his own eyes. There is a higher source of wisdom than human insight. |
| (0.31) | (Pro 2:7) | 5 tn The word can be taken as in apposition explaining the subject of the first colon—the Lord is a shield, the Lord stores up. The word then is a metaphor for the protection afforded by the Lord. |
