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Discovery Box| (0.31) | (Pro 13:1) | 2 sn The “scoffer” is the worst kind of fool. He has no respect for authority, reviles worship of God, and is unteachable because he thinks he knows it all. The change to a stronger word in the second colon—“rebuke” (גָּעַר, gaʿar)—shows that he does not respond to instruction on any level. Cf. NLT “a young mocker,” taking this to refer to the opposite of the “wise son” in the first colon. |
| (0.31) | (Pro 12:23) | 1 sn A shrewd person knows how to use knowledge wisely, and restrains himself from revealing all he knows. |
| (0.31) | (Pro 11:27) | 3 tn The verb is the imperfect tense, third feminine singular, referring to “evil,” the object of the participle. |
| (0.31) | (Pro 11:17) | 2 tn The term גֹּמֶל (gomel) means “to deal fully [or “adequately”] with” someone or something. The kind person will benefit himself. |
| (0.31) | (Pro 10:29) | 3 tc Heb “for the one with integrity” (לַתֹּם, lattom). The versions appear to read לְתַם (letam) “for the blameless.” |
| (0.31) | (Pro 10:26) | 2 tn The participle is plural, and so probably should be taken in a distributive sense: “to each one who sends him.” |
| (0.31) | (Pro 10:22) | 1 tn The term בְּרָכָה (berakhah, “blessing”) refers to a gift, enrichment or endowment from the Lord. |
| (0.31) | (Pro 10:2) | 3 tn Heb “death.” This could refer to literal death, but it is probably figurative here for mortal danger or ruin. |
| (0.31) | (Pro 8:19) | 1 tn The two synonyms, “than gold, than fine gold” probably form a hendiadys here to express “the very finest gold.” |
| (0.31) | (Pro 8:15) | 1 tn The words “by me” are understood to apply from the first line through the technique of ellipsis and double duty. |
| (0.31) | (Pro 8:22) | 3 sn The claim of wisdom in this passage is that she was foundational to all that God would do. |
| (0.31) | (Pro 8:13) | 1 sn The verb translated “hate” has the basic idea of rejecting something spontaneously. For example, “Jacob have I loved, but Esau have I hated” (Mal 1:2b, 3a). It frequently has the idea of disliking or loathing (as English does), but almost always with an additional aspect of rejection. To “hate evil” is not only to dislike it, but to reject it and have nothing to do with it. |
| (0.31) | (Pro 8:10) | 1 tn Heb “discipline.” The term refers to instruction that trains with discipline (e.g., Prov 1:2). |
| (0.31) | (Pro 7:18) | 3 tn The form is the Hitpael cohortative of עָלַס (ʿalas), which means “to rejoice.” Cf. NIV “let’s enjoy ourselves.” |
| (0.31) | (Pro 7:16) | 1 tn Heb “with spreads I have spread my bed.” The rare noun is a cognate to the verb. |
| (0.31) | (Pro 6:34) | 1 tn The word “kindles” was supplied in the translation; both “rage” and “jealousy” have meanings connected to heat. |
| (0.31) | (Pro 6:19) | 3 tn Heb “brothers,” although not limited to male siblings only. Cf. NRSV, CEV “in a family”; TEV “among friends.” |
| (0.31) | (Pro 5:14) | 3 tn The text uses the two words “congregation and assembly” to form a hendiadys, meaning the entire assembly. |
| (0.31) | (Pro 5:11) | 2 tn The form is the perfect tense with the vav consecutive; it is equal to a specific future within this context. |
| (0.31) | (Pro 5:6) | 3 tn Heb “the path of life.” The noun חַיִּים (khayyim, “of life”) functions as a genitive of direction (“leading to”). |
