Discovery Box| (0.31) | (Pro 17:4) | 1 tn The Hiphil participle מֵרַע (meraʿ) indicates one who is a doer of evil. The line affirms that a person of this nature will eagerly listen to evil talk—it is part of his nature. |
| (0.31) | (Pro 16:19) | 1 tn Heb “low of spirit”; KJV “of an humble spirit.” This expression describes the person who is humble and submissive before the Lord and therefore inoffensive. It is always necessary to have a humble spirit, whether there is wealth or not. |
| (0.31) | (Pro 16:9) | 1 tn Heb “the mind of a man.” The term לֵב (lev, “mind, heart”) represents the person in this case (a synecdoche of a part for the whole) but highlights that faculty most relevant to the verb for planning. |
| (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 12:22) | 2 tn Heb “lips of lying.” The genitive שָׁקֶר (shaqer, “lying”) functions as an attributive genitive: “lying lips.” The term “lips” functions as a synecdoche of part (= lips) for the whole (= person): “a liar.” |
| (0.31) | (Pro 12:17) | 3 tn Heb “witness of falsehoods.” The genitive noun functions attributively, and the plural form depicts habitual action or moral characteristic. This describes a person who habitually lies. A false witness cannot be counted on to help the cause of justice. |
| (0.31) | (Pro 12:6) | 2 tn Heb “for blood.” The term “blood” is a metonymy of effect, the cause being the person that they will attack and whose blood they will shed. After the construct “blood” is also an objective genitive. |
| (0.31) | (Pro 11:24) | 4 tn Heb “comes to lack.” The person who withholds will come to the diminishing of his wealth. The verse uses hyperbole to teach that giving to charity does not make anyone poor, and neither does refusal to give ensure prosperity. |
| (0.31) | (Pro 11:13) | 3 tn Heb “faithful of spirit.” This phrase describes the inner nature of the person as faithful and trustworthy. This individual will not rush out to tell whatever information he has heard, but will conceal it. |
| (0.31) | (Pro 11:15) | 1 sn The “stranger” could refer to a person from another country or culture, as it often does, but it could also refer to an unknown Israelite, with the idea that the individual stands outside the known and respectable community. |
| (0.31) | (Pro 11:9) | 4 sn The antithetical proverb states that a righteous person can escape devastating slander through knowledge. The righteous will have sufficient knowledge and perception to see through the hypocrisy and avoid its effect. |
| (0.31) | (Pro 11:7) | 4 tn The use of the Hebrew perfect verb as a perfective, showing the continuing results of an event in the past, emphasizes the finality of the situation. The hope associated with the wicked person is now gone. |
| (0.31) | (Pro 10:26) | 1 sn Two similes are used to portray the aggravation in sending a lazy person to accomplish a task. Vinegar to the teeth is an unpleasant, irritating experience; and smoke to the eyes is an unpleasant experience that hinders progress. |
| (0.31) | (Pro 10:22) | 3 tn Heb “makes rich” (so NASB); NAB “brings wealth.” The direct object “a person” does not appear in the Hebrew but is implied by the Hiphil verb; it is supplied in the translation. |
| (0.31) | (Pro 9:4) | 1 tn Heb “[As for one] lacking of mind—she has said to him.” The pronominal suffix is a resumptive pronoun, meaning, “she has said to the [person] lacking of mind.” |
| (0.31) | (Pro 8:22) | 2 tn Verbs of creation often involve double accusatives; here the double accusative involves the person (i.e., wisdom) and an abstract noun in construct (IBHS 174-75 §10.2.3c). |
| (0.31) | (Pro 6:18) | 2 sn The word “feet” is here a synecdoche, a part for the whole. Being the instruments of movement, they represent the swift and eager actions of the whole person to do some harm. |
| (0.31) | (Pro 5:10) | 2 tn The word כֹּחַ (koakh, “strength”) refers to what laborious toil would produce (so a metonymy of cause). Everything that this person worked for could become the property for others to enjoy. |
| (0.31) | (Psa 143:10) | 2 tn Heb “your good spirit.” God’s “spirit” may refer here to his presence (see the note on the word “presence” in Ps 139:7) or to his personal Spirit (see Ps 51:10). |
| (0.31) | (Psa 61:6) | 1 sn It is not certain if the (royal) psalmist is referring to himself in the third person in this verse, or if an exile is praying on behalf of the king. |
