Discovery Box| (0.30) | (Pro 31:24) | 5 tn Heb “to the Canaanites.” These are the Phoenician traders that survived the wars and continued to do business down to the exile. |
| (0.30) | (Pro 30:9) | 2 tn The Hebrew verb literally means “to take hold of; to seize”; this produces the idea of doing violence to the reputation of God. |
| (0.30) | (Pro 29:15) | 4 sn The Hebrew participle translated “brings shame” is a metonymy of effect; the cause is the unruly and foolish things that an unrestrained child will do. |
| (0.30) | (Pro 28:25) | 2 sn Greed “stirs up” the strife. This individual’s attitude and actions stir up dissension because people do not long tolerate him. |
| (0.30) | (Pro 25:15) | 2 tn The two imperfect verbs in this line may be nuanced as potential imperfects because what is described could happen, but does not do so as a rule. |
| (0.30) | (Pro 15:7) | 2 sn The phrase “the heart of fools” emphasizes that fools do not comprehend knowledge. Cf. NCV “there is no knowledge in the thoughts of fools.” |
| (0.30) | (Pro 14:16) | 3 tn The verb בָּטַח here denotes self-assurance or overconfidence. Fools are not cautious and do not fear the consequences of their actions. |
| (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 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 7:19) | 1 tn Heb “the man.” The LXX interpreted it as “my husband,” taking the article to be used as a possessive. Many English versions do the same. |
| (0.30) | (Pro 5:8) | 2 sn There is a contrast made between “keep far away” (הַרְחֵק, harkheq) and “do not draw near” (וְאַל־תִּקְרַב, veʾal tiqrav). |
| (0.30) | (Pro 1:16) | 2 tn Heb “run.” The verb רוּץ (ruts, “run”) functions here as a metonymy of association, meaning “to be eager” to do something (BDB 930 s.v.). |
| (0.30) | (Psa 119:86) | 1 sn God’s commands are a reliable guide to right and wrong. By keeping them the psalmist is doing what is right, yet he is still persecuted. |
| (0.30) | (Psa 119:8) | 1 tn Heb “do not abandon me to excess.” For other uses of the phrase עַד מְאֹד (ʿad meʾod, “to excess”), see Ps 38:6, 8. |
| (0.30) | (Psa 75:5) | 2 tn Heb “[do not] speak with unrestrained neck.” The negative particle is understood in this line by ellipsis (note the preceding line). |
| (0.30) | (Psa 45:1) | 6 tn Heb “my tongue [is] a stylus of a skillful scribe.” Words flow from the psalmist’s tongue just as they do from a scribe’s stylus. |
| (0.30) | (Psa 36:3) | 1 tn Heb “he ceases to exhibit wisdom to do good.” The Hiphil forms are exhibitive, indicating the outward expression of an inner attitude. |
| (0.30) | (Job 40:9) | 1 tn Heb “do you have an arm like God?” The words “as powerful as” have been supplied in the translation to clarify the metaphor. |
| (0.30) | (Job 36:26) | 1 tn The last part has the verbal construction, “and we do not know.” This clause is to be used adverbially: “beyond our understanding.” |
| (0.30) | (Job 30:27) | 3 tn The last clause reads “and they [it] are not quiet” or “do not cease.” The clause then serves adverbially for the sentence—“unceasingly.” |
