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Discovery Box| (0.27) | (Ecc 1:7) | 1 tn Heb “are going” or “are walking.” The term הֹלְכִים (holekhim, Qal active participle masculine plural from הָלַךְ, halakh, “to walk”) emphasizes continual, durative, uninterrupted action (present universal use of participle). This may be an example of personification; this verb is normally used in reference to the human activity of walking. Qoheleth compares the flowing of river waters to the action of walking to draw out the comparison between the actions of man (1:4) and the actions of nature (1:5-11). |
| (0.27) | (Pro 31:26) | 2 sn The words “mouth” (“opened her mouth”) and “tongue” (“on her tongue”) here are also metonymies of cause, referring to her speaking. |
| (0.27) | (Pro 31:25) | 5 tn Heb “day.” This word is a metonymy of subject meaning any events that take place on the day or in the time to come. |
| (0.27) | (Pro 31:10) | 6 tn Heb “gems.” It is not known which particular gem the term refers to or whether it means gems in a generic sense. |
| (0.27) | (Pro 30:33) | 2 sn There is a subtle wordplay here with the word for anger: It is related to the word for nose in the preceding colon. |
| (0.27) | (Pro 31:5) | 2 tn Heb “all the children of poverty.” This expression refers to the poor by nature. Cf. KJV, NASB, NRSV “the afflicted”; NIV “oppressed.” |
| (0.27) | (Pro 31:5) | 3 sn The word is דִּין (din, “judgment”; so KJV). In this passage it refers to the cause or the plea for justice, i.e., the “legal rights.” |
| (0.27) | (Pro 30:22) | 2 sn The expression stuffed with food probably represents prosperity in general. So the line portrays someone who suddenly comes into wealth, but continues to be boorish and irreligious. |
| (0.27) | (Pro 30:12) | 1 tn The verb רָחַץ (rakhats) means “to wash; to wash off; to wash away; to bathe.” It is used of physical washing, ceremonial washings, and hence figuratively of removing sin and guilt through confession (e.g., Isa 1:16). Here the form is the Pual perfect (unless it is a rare old Qal passive, since there is no Piel and no apparent change of meaning from the Qal). The perfective meaning “has not been washed” focuses on the continuing result “are not washed.” |
| (0.27) | (Pro 29:23) | 1 tn Heb “pride of a man,” with “man” functioning as a possessive. There is no indication in the immediate context that this is restricted only to males. |
| (0.27) | (Pro 29:9) | 3 tn The noun נָחַת (nakhat) is a derivative of נוּחַ (nuakh, “to rest”) and so means “quietness” or “rest,” i.e., “peace.” |
| (0.27) | (Pro 29:8) | 3 tn The term “city” is a metonymy of subject; it refers to the people in the city who can easily be set in an uproar by such scornful people. |
| (0.27) | (Pro 29:5) | 2 tn The form is the Hiphil participle, literally “deals smoothly,” i.e., smoothing over things that should be brought to one’s attention. |
| (0.27) | (Pro 29:3) | 4 tn The Hebrew verb יְאַבֶּד (yeʾabbed) means “destroys”; it is the Piel imperfect of the verb that means “to perish.” |
| (0.27) | (Pro 29:1) | 3 sn The stubborn person refuses to listen; he will suddenly be destroyed when the calamity strikes (e.g., Prov 6:15; 13:18; 15:10). |
| (0.27) | (Pro 29:2) | 1 tn The Hebrew form בִּרְבוֹת (birvot) is the Qal infinitive construct of רָבָה (ravah) with a ב (bet) preposition, forming a temporal clause with a subjective genitive following it. It is paralleled in the second colon by the same construction, showing the antithesis: וּבִמְשֹׁל (uvimshol), “and when the wicked rule.” Some commentators wish to change the first verb to make it parallel this more closely, e.g., רָדָה (radah, “to rule”), but that would be too neat and is completely unsupported. The contrast is between when the righteous increase and when the wicked rule. It is not hard to see how this contrast works out in society. |
| (0.27) | (Pro 28:21) | 2 tn Heb “not good.” This is a figure of speech known as tapeinosis—a deliberate understatement to emphasize a worst-case scenario: “it is terrible!” |
| (0.27) | (Pro 27:16) | 3 sn The verb is the Qal imperfect of קָרָא (qaraʾ); BDB 895 s.v. 5.b defines it here as “call for = demand, require,” but acknowledges that it probably needs revision. R. B. Y. Scott interprets it to mean “grasping” oil in the hand, an expression he compares to the modern “butterfingers” (Proverbs, Ecclesiastes [AB], 163). The imperfect form is interpreted as modal, “can grasp,” for this context. Others have interpreted it to mean “betrays”—“ointment of his right hand betrays itself,” meaning its smell persists. However, the connection to the proverb does not seem obvious with that interpretation. |
| (0.27) | (Pro 27:1) | 1 sn The verse rules out one’s overconfident sense of ability to control the future. No one can presume on the future. |
| (0.27) | (Pro 27:3) | 1 sn The same noun is used in 1 Sam 1:6, 16 for the “provocation” given to Hannah by Peninnah for being barren. |
