Discovery Box| (0.31) | (Isa 25:11) | 2 tn The antecedent of the third masculine singular pronominal suffix is probably the masculine noun מַתְבֵּן (matben, “heap of straw”) in v. 10 rather than the feminine noun מַדְמֵנָה (madmenah, “manure pile”), also in v. 10. |
| (0.31) | (Isa 19:20) | 1 tn The masculine noun מִזְבֵּחַ (mizbeakh, “altar”) in v. 19 is probably the subject of the masculine singular verb הָיָה (hayah) rather than the feminine noun מַצֵּבָה (matsevah, “sacred pillar”), also in v. 19. |
| (0.31) | (Isa 14:9) | 2 tn Heb “arousing.” The form is probably a Polel infinitive absolute, rather than a third masculine singular perfect, for Sheol is grammatically feminine (note “stirred up”). See GKC 466 §145.t. |
| (0.31) | (Ecc 7:8) | 1 tn The term דָבָר (davar) denotes “matter; thing” here rather than “speech; word,” as the parallelism with “patience” suggests. The term was misunderstood as “speech; word” by the Vulgate (so also Douay). |
| (0.31) | (Ecc 7:1) | 2 tn The comparative term טוֹב (tov, “better”) is repeated throughout 7:1-12. It introduces a series of “Better-than sayings,” particularly in 7:1-6 in which every poetic unit is introduced by טוֹב. |
| (0.31) | (Pro 31:28) | 2 tn The verb (קָמוּ; qamu) is the perfect form of a dynamic verb and should be understood as past tense or perfective. It is implied that her children have done this on more than one occasion. |
| (0.31) | (Pro 30:20) | 4 sn This is the amazing part of the observation. It is one thing to sin, for everyone sins, but to dismiss the act of adultery so easily, as if it were no more significant than a meal, is incredibly brazen. |
| (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 25:16) | 2 tn The verb means “to be satisfied; to be sated; to be filled.” Here it means more than satisfied, since it describes one who overindulges and becomes sick. The English verb “stuffed” conveys this idea well. |
| (0.31) | (Pro 20:11) | 2 sn The Hebrew verb נָכַר (nakhar) means “to recognize” more than simply “to know.” Certain character traits can be recognized in a child by what he does (cf. NCV “by their behavior”). |
| (0.31) | (Pro 19:26) | 2 sn “Father” and “mother” here represent a stereotypical word pair in the book of Proverbs, rather than describing separate crimes against each individual parent. Both crimes are against both parents. |
| (0.31) | (Pro 19:4) | 1 tn The Niphal imperfect probably should be taken in the passive sense (the poor person is deserted by his “friend,” cf. NAB, NIV) rather than as a direct middle (the poor person deserted his friend). |
| (0.31) | (Pro 17:10) | 2 tn The form is the Hiphil infinitive of נָכָה (nakhah) with the comparative מִן, min. The word “fool” then would be an objective genitive—more than blows to/on a fool. |
| (0.31) | (Pro 16:32) | 4 sn The saying would have had greater impact when military prowess was held in high regard. It is harder, and therefore better, to control one’s passions than to do some great exploit on the battlefield. |
| (0.31) | (Pro 14:23) | 4 sn The noun מַחְסוֹר (makhsor, “need; thing needed; poverty”) comes from the verb “to lack; to be lacking; to decrease; to need.” A person given to idle talk rather than industrious work will have needs that go unmet. |
| (0.31) | (Pro 11:24) | 1 tn Heb “There is one who scatters.” The participle מְפַזֵּר (mefazzer, “one who scatters”) refers to charity rather than farming or investments (and is thus a hypocatastasis). Cf. CEV “become rich by being generous.” |
| (0.31) | (Pro 3:14) | 3 tn The noun סַחַר (“profit”) is repeated in this line for emphasis. The two usages draw upon slightly different nuances, creating a polysemantic wordplay. The moral “benefit” of wisdom is more “profitable” than silver. |
| (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 2:12) | 2 tn The term “wicked” (רַע, raʿ) means “bad, harmful, painful.” Rather than referring to the abstract concept of “wickedness” in general, the term probably refers to wicked people because of the parallelism with “those speaking perversity.” |
| (0.31) | (Pro 1:5) | 2 tn The verb יִשְׁמַע (yishmaʿ) functions as a jussive (rather than a imperfect, “he will hear”) as supported in conjunction with the following jussive וְיוֹסֶף (veyosef, “Let him add” or “so that he may add”). |
