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Discovery Box| (0.35) | (Isa 2:2) | 3 tn Heb “as the chief of the mountains, and will be lifted up above the hills.” The image of Mount Zion being elevated above other mountains and hills pictures the prominence it will attain in the future. |
| (0.35) | (Pro 31:28) | 2 sn The deliberate action of “rising up” to call her blessed is the Hebrew way of indicating something important is about to be done that has to be prepared for. |
| (0.35) | (Pro 29:19) | 1 sn Servants could not be corrected by mere words; they had to be treated like children for they were frequently unresponsive. This, of course, would apply to certain kinds of servants. The Greek version translated this as “a stubborn servant.” |
| (0.35) | (Pro 23:4) | 1 tn Heb “from your understanding cease.” In the context this means that the person should have enough understanding to stop wearing himself out trying to be rich (cf. NRSV “be wise enough to desist”). |
| (0.35) | (Pro 22:5) | 1 sn “Thorns and snares” represent the dangers and threats to life. They would be implied comparisons (hypocatastasis): As a path strewn with thorns and traps, life for the wicked will be filled with dangers and difficulties. |
| (0.35) | (Pro 20:15) | 2 tn Heb “lips of knowledge.” The term “lips” is a metonymy for speaking, and “knowledge” could be either an attributive genitive or objective genitive: “knowledgeable lips.” Lips that impart knowledge are the true jewel to be sought. |
| (0.35) | (Pro 17:11) | 2 tn The parallelism seems to be formal, with the idea simply continuing to the second line; the conjunction is therefore translated to reflect this. However, the proverb could be interpreted as antithetical just as easily. |
| (0.35) | (Pro 13:19) | 1 tn The verb III עָרַב (ʿarav, “to be sweet”) is stative. The imperfect form of a stative verb should be future tense or modal, not present tense as in most translations. |
| (0.35) | (Pro 10:31) | 4 tn Heb “will be cut off” (so NAB, NRSV, NLT); cf. KJV, NASB, NIV “cut out.” Their tongue will be cut off, a hyperbole meaning to bring to an end the evil that they speak. |
| (0.35) | (Pro 8:25) | 1 tn This is not the common verb for being born (Niphal of יָלַד, yalad). The nuance of חוֹלָלְתִּי (kholalti, the Polal of חִיל, [khil]) emphasizes being birthed through labor pains. |
| (0.35) | (Pro 8:8) | 1 tn The phrase could be rendered with an understood ellipsis: “all the words of my mouth [are said] in righteousness”; or the preposition could be interpreted as a beth essentiae: “all the words of my mouth are righteousness.” |
| (0.35) | (Pro 8:4) | 1 tn Heb “men.” Although it might be argued in light of the preceding material that males would be particularly addressed by wisdom here, the following material indicates a more universal appeal. Cf. TEV, NLT “to all of you.” |
| (0.35) | (Pro 6:2) | 2 tn The verb יָקַשׁ (yaqash) means “to lay a bait; to lure; to lay snares.” In the Niphal it means “to be caught by bait; to be ensnared”—here in a business entanglement. |
| (0.35) | (Pro 5:17) | 2 sn The point is that what is private is not to be shared with strangers; it belongs in the home and in the marriage. The water from that cistern is not to be channeled to strangers or to the public. |
| (0.35) | (Pro 4:16) | 1 tn The verb יָשַׁן (yashan) “to be asleep” is a stative root. In the imperfect it can be future “will not sleep” or modal, in this case abilative, “are not able to sleep.” |
| (0.35) | (Pro 4:12) | 2 sn The verb צָרַר (tsarar, “to be narrow; to be constricted”) refers to that which is narrow or constricted, signifying distress, trouble, adversity; that which was wide-open or broad represents freedom and deliverance. |
| (0.35) | (Psa 108:6) | 2 tn Or “may be rescued.” The lines are actually reversed in the Hebrew text: “So that the ones you love may be rescued, deliver by your power and answer me.” |
| (0.35) | (Psa 102:6) | 3 sn By comparing himself to a screech owl among the ruins, the psalmist may be highlighting his loneliness (see v. 7), though he may also be comparing his cries for help to the owl’s screech. |
| (0.35) | (Psa 72:1) | 2 tn The preposition could be understood as indicating authorship (“Of Solomon”), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon. |
| (0.35) | (Psa 70:1) | 3 tn Heb “O God, to rescue me.” A main verb is obviously missing. The verb רָצָה (ratsah, “be willing”) should be supplied (see Ps 40:13). Ps 40:13 uses the divine name “Lord” rather than “God.” |
