Discovery Box| (0.25) | (Pro 19:3) | 3 tn The clause begins with vav on the nonverb phrase “against the Lord.” While clause structure and word order is less compelling in a book like Proverbs, this fits well as a circumstantial clause indicating concession. |
| (0.25) | (Pro 17:6) | 3 sn The metaphor signifies that grandchildren are like a crown, that is, they are the “crowning glory” of life. The proverb comes from a culture that places great importance on the family in society and that values its heritage. |
| (0.25) | (Pro 17:1) | 1 tn The phrase “a dry piece of bread” is like bread without butter, a morsel of bread not dipped in vinegar mix (e.g., Ruth 2:14). It represents here a simple, humble meal. |
| (0.25) | (Pro 10:15) | 1 tn Heb “is.” This expression, “a rich man’s wealth is his strong city,” is a metaphor. The comparative particle “like” is supplied in the translation for the sake of clarity and smoothness. |
| (0.25) | (Pro 10:5) | 3 sn The term “sleeps” is figurative, an implied comparison that has become idiomatic (like the contemporary English expression “asleep on the job”). It means that this individual is lazy or oblivious to the needs of the hour. |
| (0.25) | (Pro 5:14) | 1 tn The expression כִּמְעַט (kimʿat) is “like a little.” It means “almost,” and is used of unrealized action (BDB 590 s.v. 2). Cf. NCV “I came close to”; NLT “I have come to the brink of.” |
| (0.25) | (Pro 4:9) | 1 sn The personification of wisdom continues with the bestowal of a wreath for the head (e.g., 1:9). The point is that grace will be given to the individual like a wreath about the head. |
| (0.25) | (Pro 1:27) | 4 tn Heb “like a storm.” The noun סוּפָה (sufah, “storm”) is often used in similes to describe sudden devastation (Isa 5:28; Hos 8:7; Amos 1:14). |
| (0.25) | (Psa 119:162) | 1 tn Heb “like one who finds great plunder.” See Judg 5:30. The image is that of a victorious warrior who finds a large amount of plunder on the field of battle. |
| (0.25) | (Psa 119:24) | 1 tn Heb “men of my counsel.” That is, God’s rules are like advisers to the psalmist, for they teach him how to live in a godly manner that refutes the accusations of his enemies. |
| (0.25) | (Psa 110:3) | 5 sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors. |
| (0.25) | (Psa 103:15) | 1 tn Heb “[as for] mankind, like grass [are] his days.” The Hebrew noun אֱנוֹשׁ (ʾenosh) is used here generically of human beings. What is said is true of all mankind. |
| (0.25) | (Psa 78:25) | 1 sn Because of the reference to “heaven” in the preceding verse, it is likely that mighty ones refers here to the angels of heaven. The LXX translates “angels” here, as do a number of modern translations (NEB, NIV, NRSV). |
| (0.25) | (Psa 74:16) | 2 tn Heb “[the] light.” Following the reference to “day and night” and in combination with “sun,” it is likely that the Hebrew term מָאוֹר (maʾor, “light”) refers here to the moon. |
| (0.25) | (Psa 73:6) | 2 tn Heb “a garment of violence covers them.” The metaphor suggests that violence is habitual for the wicked. They “wear” it like clothing; when one looks at them, violence is what one sees. |
| (0.25) | (Psa 60:3) | 2 tn Heb “wine of staggering,” that is, intoxicating wine that makes one stagger in drunkenness. Intoxicating wine is here an image of divine judgment that makes its victims stagger like drunkards. See Isa 51:17-23. |
| (0.25) | (Psa 55:10) | 1 tn Heb “day and night they surround it, upon its walls.” Personified “violence and conflict” are the likely subjects. They are compared to watchmen on the city’s walls. |
| (0.25) | (Psa 49:14) | 2 tn Heb “death will shepherd them,” that is, death itself (personified here as a shepherd) will lead them like a flock of helpless, unsuspecting sheep to Sheol, the underworld, the land of the dead. |
| (0.25) | (Psa 39:11) | 2 tc Heb “you cause to dissolve, like a moth, his desired [thing].” The translation assumes an emendation of חֲמוּדוֹ (khamudo, “his desirable [thing]”) to חֶמְדוֹ (khemdo, “his loveliness” [or “beauty”]), a reading that is supported by a few medieval Hebrew mss. |
| (0.25) | (Psa 34:2) | 1 tn Heb “my soul will boast”; or better, “let my soul boast.” Following the cohortative form in v. 1, it is likely that the prefixed verbal form here is jussive. |
