Discovery Box| (0.50) | (Pro 15:24) | 3 tn The term לְמַעַן (lemaʿan, “in order to”) introduces a purpose clause; the path leads upward in order to turn the wise away from Sheol. |
| (0.50) | (Pro 15:9) | 1 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.” |
| (0.50) | (Pro 14:22) | 3 tn Heb “loyal-love and truth.” The two terms חֶסֶד וֶאֱמֶת (khesed veʾemet) often form a hendiadys: “faithful love” or better “faithful covenant love.” |
| (0.50) | (Pro 14:22) | 2 tn The term “exhibit” does not appear in the Hebrew, but is implied by the antithetic parallelism and supplied in the translation for clarity and smoothness. |
| (0.50) | (Pro 14:3) | 4 tn Heb “lips.” The term “lips” is a metonymy of cause, meaning what they say. The wise by their speech will find protection. |
| (0.50) | (Pro 13:14) | 5 tn The term “person” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness. |
| (0.50) | (Pro 12:17) | 4 tn The term “speaks” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness. |
| (0.50) | (Pro 12:18) | 1 tn The term בּוֹטֶה (boteh) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4; Num 30:7). |
| (0.50) | (Pro 12:18) | 2 tn Heb “the tongue” (so NAB, NIV, NRSV). The term לָשׁוֹן (lashon, “tongue”) functions as a metonymy of cause for what is said. |
| (0.50) | (Pro 12:11) | 4 tn Heb “lacking of mind.” The term לֵב (lev, “mind, heart”) refers by metonymy to thinking, and by extension to discernment, wisdom, good sense. |
| (0.50) | (Pro 11:31) | 3 tn Heb “the wicked and the sinner.” The two terms may form a hendiadys with the first functioning adjectivally: “the wicked sinner.” |
| (0.50) | (Pro 11:25) | 2 tn Heb “will grow fat.” Drawing on the standard comparison of fatness and abundance (Deut 32:15), the term means “become rich, prosperous.” |
| (0.50) | (Pro 11:20) | 1 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as a subjective genitive. Cf. NIV “detests”; NCV, TEV, CEV, NLT “hates.” |
| (0.50) | (Pro 11:18) | 5 tn The term “reaps” does not appear in the Hebrew but has been supplied in the translation from context for the sake of smoothness. |
| (0.50) | (Pro 11:17) | 3 tn Heb “his own soul.” The term נֶפֶשׁ (nefesh, “soul”) is used as a synecdoche of part (= soul) for the whole (= person): “himself” (BDB 660 s.v. 4). |
| (0.50) | (Pro 10:13) | 1 tn Heb “on the lips” (so NAB, NASB, NRSV). The term “lips” is a metonymy of cause for the words spoken by the lips. |
| (0.50) | (Pro 10:5) | 2 tn Heb “prudent.” The term מַשְׂכִּיל (maskil) refers to a wise and so successful person. He seizes the opportunity, knowing the importance of the season. |
| (0.50) | (Pro 10:7) | 2 tn Heb “name.” The term “name” often functions as a metonymy of association for reputation (BDB 1028 s.v. שֵׁם 2.b). |
| (0.50) | (Pro 10:2) | 2 sn The term “righteousness” here means honesty (cf. TEV). Wealth has limited value even if gained honestly, but honesty delivers from mortal danger. |
| (0.50) | (Pro 8:16) | 1 tn The term “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and readability. |
