Discovery Box| (0.50) | (Pro 22:17) | 3 tn Or “heart.” The term לֵב (lev) can refer to the “mind” or the “heart” and represent a person’s thinking, feeling, or will. |
| (0.50) | (Pro 20:30) | 2 tn The term “cleanse” does not appear in this line but is supplied in the translation in the light of the parallelism. |
| (0.50) | (Pro 21:2) | 1 tn Heb “in his own eyes.” The term “eyes” is a metonymy for estimation, opinion, evaluation. Physical sight is used figuratively for one’s point of view intellectually. |
| (0.50) | (Pro 20:14) | 3 tn The Hitpael imperfect of הָלַל (halal) means “to praise”—to talk in glowing terms, excitedly. In this stem it means “to praise oneself; to boast.” |
| (0.50) | (Pro 20:5) | 2 tn The Hebrew term לֶב (lev) refers to the “mind” (NRSV) as well as the “heart” (KJV, NIV, NASB). The expression refers to unspoken thoughts. |
| (0.50) | (Pro 19:23) | 2 tn The term “leads” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and style. |
| (0.50) | (Pro 19:6) | 2 tn Heb “the face of a generous man”; ASV “the liberal man.” The term “face” is a synecdoche of part (= face) for the whole (= person). |
| (0.50) | (Pro 18:17) | 2 tn The term “seems” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness (cf. KJV “seemeth”). |
| (0.50) | (Pro 18:15) | 2 tn Heb “the ear of the wise.” The term “ear” is a synecdoche of part (= ear) for the whole (= person): “wise person.” |
| (0.50) | (Pro 18:11) | 3 tn Heb “city of his strength”; NIV “fortified city.” This term refers to their place of refuge, what they look to for security and protection in time of trouble. |
| (0.50) | (Pro 18:3) | 4 tn The term “comes” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness. |
| (0.50) | (Pro 17:3) | 3 sn The term כּוּר (kur) describes a “furnace” or “smelting pot.” It can be used figuratively for the beneficial side of affliction (Isa 48:10). |
| (0.50) | (Pro 17:3) | 2 tn The term “refining” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity. |
| (0.50) | (Pro 16:29) | 1 tn Heb “man of violence.” He influences his friends toward violence. The term חָמָס (khamas, “violence”) often refers to sins against society, social injustices, and crimes. |
| (0.50) | (Pro 16:10) | 3 tn Heb “his mouth.” The term “mouth” is a metonymy of cause for what the king says: his pronouncements and legal decisions. |
| (0.50) | (Pro 16:10) | 2 tn Heb “on the lips.” The term “lips” is a metonymy of cause referring to what the king says—no doubt what he says officially. |
| (0.50) | (Pro 16:6) | 3 tn Heb “fear of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as an objective genitive: “fearing the Lord.” |
| (0.50) | (Pro 16:5) | 1 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) is a subjective genitive: “the Lord abhors.” |
| (0.50) | (Pro 15:28) | 1 tn Or “mind.” The term לֵב (lev) can refer to the “mind” or “heart” and represent a person’s thinking, feeling, or will. |
| (0.50) | (Pro 15:26) | 1 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.” |
