Discovery Box| (0.25) | (Pro 11:11) | 3 sn What the wicked say has a disastrous effect on society, endangering, weakening, demoralizing, and perverting with malicious and slanderous words. Wicked leaders, in particular, can bring destruction on a city by their evil counsel. |
| (0.25) | (Pro 10:32) | 1 sn The verb “know” applied to “lips” is unusual. “Lips” is a metonymy for what the righteous say; and their words “know” (a personification) what is pleasing, i.e., they are acquainted with. |
| (0.25) | (Pro 10:18) | 3 sn The one who spreads slander is a fool because it not only destroys others but comes back on the guilty. See also the sayings of Amenemope and Ahiqar on these subjects (ANET 423, 429). |
| (0.25) | (Pro 10:13) | 2 tn Heb “the one who is discerning.” The term “discerning” describes someone who is critically perceptive and has understanding. He can be relied on to say things that are wise. |
| (0.25) | (Pro 10:7) | 3 sn To say the wicked’s name will rot means that the name will be obliterated from memory (Exod 17:14; Deut 25:19), leaving only a bad memory for a while. |
| (0.25) | (Pro 10:1) | 5 tn Heb “grief of his mother.” The noun “grief” is in construct, and “mother” is an objective genitive. The saying declares that the consequences of wisdom or folly affects the parents. |
| (0.25) | (Pro 7:21) | 3 tn Heb “smoothness of her lips”; cf. NAB “smooth lips”; NASB “flattering lips.” The term “lips” is a metonymy of cause representing what she says. The noun חֵלֶק (kheleq) “smoothness” is the counterpart to the verb “flatter” is 7:5. |
| (0.25) | (Pro 6:12) | 3 tn Heb “walks around with a perverse mouth.” The term “mouth” is a metonymy of cause, an organ of speech put for what is said. This is an individual who says perverted or twisted things. |
| (0.25) | (Psa 83:12) | 1 tn The translation assumes that “Zebah and Zalmunna” are the antecedents of the relative pronoun (“who [said]”). Another option is to take “their nobles…all their rulers” as the antecedent and to translate, “those who say.” |
| (0.25) | (Psa 16:11) | 2 tn This is a metaphorical way of saying, “you preserve my life.” The phrase “path of life” stands in contrast to death/Sheol in Prov 2:18-19; 5:5-6; 15:24. |
| (0.25) | (Psa 8:5) | 1 tn Heb “him.” The antecedent is “son of man,” so the pronoun is third masculine singular. But since “son of man” is taken in a generic sense, the translation says “them” referring to the human race. |
| (0.25) | (Job 42:5) | 1 sn This statement does not imply there was a vision. He is simply saying that this experience of God was real and personal. In the past his knowledge of God was what he had heard—hearsay. This was real. |
| (0.25) | (Job 35:15) | 1 tn The expression “and now” introduces a new complaint of Elihu—in addition to the preceding. Here the verb of v. 14, “you say,” is understood after the temporal ki (כִּי). |
| (0.25) | (Job 35:10) | 1 tn There have been several attempts to emend the line, none of which are particularly helpful or interesting. H. H. Rowley (Job [NCBC], 225) says, “It is a pity to rob Elihu of a poetic line when he creates one.” |
| (0.25) | (Job 31:35) | 4 tn The last line is very difficult; it simply says, “a scroll [that] my [legal] adversary had written.” The simplest way to handle this is to see it as a continuation of the optative (RSV). |
| (0.25) | (Job 30:12) | 2 tn Heb “they cast off my feet” or “they send my feet away.” Many delete the line as troubling and superfluous. E. Dhorme (Job, 438) forces the lines to say “they draw my feet into a net.” |
| (0.25) | (Job 27:1) | 1 tn The Hebrew word מָשָׁל (mashal) is characteristically “proverb; by-word.” It normally refers to a brief saying, but can be used for a discourse (see A. R. Johnson, “Mašal,” VTSup 3 [1955]: 162ff.). |
| (0.25) | (Job 26:2) | 1 tn The interrogative clause is used here as an exclamation, and sarcastic at that. Job is saying “you have in no way helped the powerless.” The verb uses the singular form, for Job is replying to Bildad. |
| (0.25) | (Job 22:14) | 3 sn The idea suggested here is that God is not only far off, but he is unconcerned as he strolls around heaven—this is what Eliphaz says Job means. |
| (0.25) | (Job 22:13) | 1 sn Eliphaz is giving to Job the thoughts and words of the pagans, for they say, “How does God know, and is there knowledge in the Most High?” (see Pss 73:11; 94:11). |
