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Discovery Box| (0.20) | (Pro 5:23) | 3 sn The verb שָׁגָה (shagah, “to swerve; to reel”) is repeated in a negative sense. If the young man is not captivated by his wife but is captivated with a stranger in sinful acts, then his own iniquities will captivate him and he will be led to ruin. |
| (0.20) | (Pro 5:19) | 1 tn The construct expression “a doe of loves” is an attributive genitive, describing the doe with the word “loves.” The plural noun may be an abstract plural of intensification (but this noun only occurs in the plural). The same construction follows with a “deer of grace”—a graceful deer. |
| (0.20) | (Pro 5:21) | 3 tn BDB 814 s.v. פָּלַס 2 suggests that the participle מְפַּלֵּס (mepalles) means “to make level [or, straight].” As one’s ways are in front of the eyes of the Lord, they become straight or right. It could be translated “weighs” since it is a denominative from the noun for “balance, scale”; the Lord weighs or examines the actions. |
| (0.20) | (Pro 5:4) | 2 sn The verb “to be bitter” (מָרַר, marar) describes things that are harmful and destructive for life, such as the death of the members of the family of Naomi (Ruth 1:20) or finding water that was undrinkable (Exod 15:22-27). The word indicates that the sweet talking will turn out badly. |
| (0.20) | (Pro 4:24) | 1 tn Heb “crookedness.” The noun עִקְּשׁוּת (ʿiqqeshut) refers to what is morally twisted or perverted. Here it refers to things that are said (cf. NAB “dishonest talk”; NRSV “crooked speech”). The term “mouth” functions as a metonymy of cause for perverse speech. Such perverse talking could be subtle or blatant. |
| (0.20) | (Pro 4:17) | 3 tn The verb is an imperfect, either present or future, saying what they do or forecasting what they will do. Being paired with a perfect verb in the beginning of the verse, the description combines their past pattern with what they continue to do. |
| (0.20) | (Pro 4:18) | 2 tn A literal rendering would appear to be “walking and becoming bright.” When the Qal active participle of הָלַךְ (halakh) is paired with another participle (or adj.) it can express the intensification of an event, that is, the second element in the pairing continues on and increases in character. Cf. Jonah 1:11 and see HALOT 246-247 s.v. הָלַךְ 5). |
| (0.20) | (Pro 4:11) | 1 tn The form הֹרֵתִיךָ (horetikha) is the Hiphil perfect with a suffix from the root יָרָה (yarah, “to guide”). This and the parallel verb should be taken as instantaneous (or performative) perfects, translated as an English present tense: The sage is now instructing or pointing the way. |
| (0.20) | (Pro 3:34) | 1 tc The MT reads אִם (ʾim, “if”) and the syntax is אִם (ʾim) plus imperfect verb followed by vav plus perfect consecutive. This particle can introduce a realizable or unrealizable condition, or a concessive clause (HALOT 60-61 s.v.). A realizable condition presents the circumstance in which the apodosis is realized, “if/when he is scornful…, then he will show favor.” An unrealizable condition or a concessive clause should be rendered “even if” or “although [X would be],” referring to something that is not the case, as in, “even if he would be scornful…, then…” (cf. Num 22:18, 1 Kgs 13:8; Job 9:15; Jer 15:1). Neither of these options fit the context well. The content of the second half of the verse does not depend on the first half. And the first half is not to be understood as an unrealizable or unexpected condition, rather both are truisms. An alternative is to read the similarly sounding term עִם (ʿim, “with”), “with the scorners he is scornful” (cf. Ps 18:25-26). The LXX does not have a conditional particle, so it may not have read אִם (ʾim, “if”), but also it does not have μετὰ (meta, “with”) so it is not clear that it read עִם (ʾim, “with”). The translation presumes the particle עִם. |
| (0.20) | (Pro 4:2) | 1 tn The perfect tense has the nuance of instantaneous (or performative) perfect; the sage is now calling the disciples to listen. It could also be a perfect of resolve, indicating what he is determined to do, or a present perfect reflecting his proven past history, “Indeed I have given you X.” |
| (0.20) | (Pro 3:20) | 1 sn The word תְּהוֹמוֹת (tehomot, “primordial sea”) alludes to the chaotic “deep” in Gen 1:2 (BDB 1063 s.v. תְּהוֹם 3). This was viewed in the ancient world as a force to be reckoned with. However, God not only formed it but controls it (see J. Emerton, “Spring and Torrent in Ps 74:15, ” VT 15 [1965]: 125). |
| (0.20) | (Pro 3:10) | 2 sn This pictures the process of pressing grapes in which the upper receptacle is filled with grapes and the lower one catches the juice. The harvest of grapes will be so plentiful that the lower vat will overflow with grape juice. The pictures in v. 10 are metonymies of effect for cause (= the great harvest that God will provide when they honor him). |
| (0.20) | (Pro 2:14) | 4 tn Heb “the perversities of evil.” The structure combines a plural noun in construct with a singular adjective. The most typical options for understanding this construction would be “evil perversity” (plural for abstract concept with attributive genitive) or “the perversities of an evil man.” Possibly it could mean “the perverse aspects of evil.” |
| (0.20) | (Pro 2:12) | 3 tn Heb “man.” The singular noun אִישׁ (ʾish, “man”) here will be further defined in vv. 13-15 with plural forms (verbs, nouns and suffixes). So the singular functions in a collective sense which is rendered in a plural sense in the translation for the sake of clarification and smoothness. |
| (0.20) | (Pro 2:4) | 3 sn The two similes affirm that the value placed on the object will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9-11). The point is not only that the object sought is valuable, but that the effort will be demanding but rewarding. |
| (0.20) | (Pro 2:3) | 2 sn The noun recalls the second purpose of the book (1:2). It is also cognate to the last word of 2:2, forming a transition. The two objects of the prepositions in this verse are actually personifications, as if they could be summoned. |
| (0.20) | (Pro 1:20) | 4 sn The word רְחֹבוֹת (rekhovot, “plazas”) refers to the wide plazas or broad open spaces near the gate where all the people assembled. The personification of wisdom as a woman crying out in this place would be a vivid picture of the public appeal to all who pass by. |
| (0.20) | (Pro 1:17) | 2 sn This means either: (1) Spreading a net in view of birds is futile because birds will avoid the trap, but the wicked are so blind that they fail to see danger; or (2) it does not matter if a net is spread because birds are so hungry they will eat anyway and be trapped; the wicked act in a similar way. |
| (0.20) | (Pro 1:10) | 3 tc The MT reads the root אָבָה (ʾavah, “to be willing; to consent”). Some medieval Hebrew mss read the root בּוֹא (boʾ, “to go”): “do not go with them.” The majority of Hebrew mss and the versions support the MT reading, which is the less common word and so the more likely original reading. |
| (0.20) | (Pro 1:3) | 4 tn Heb “righteousness and justice and equity.” The three nouns that follow “instruction in prudence (or skillful living)” are adverbial accusatives of manner, describing the ways in which prudent living should be manifested: “with righteousness, justice, and equity.” The term “with” does not appear in the Hebrew text, but is implied by the syntax and inserted for clarity. |
