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Discovery Box| (0.27) | (Pro 8:14) | 1 sn In vv. 14-17 the pronouns come first and should receive greater prominence—although it is not always easy to do this with English. |
| (0.27) | (Pro 8:13) | 1 tn The verb שָׂנֵא (saneʾ) means “to hate.” In this sentence it functions nominally as the predicate. Fearing the Lord is hating evil. |
| (0.27) | (Pro 7:19) | 1 tn Heb “the man.” The LXX interpreted it as “my husband,” taking the article to be used as a possessive. Many English versions do the same. |
| (0.27) | (Pro 7:5) | 1 tn Heb “strange” (so KJV, ASV). See the note at 2:16, which is identical to this verse, except for using a synonym for the beginning verb. |
| (0.27) | (Pro 6:29) | 2 tn Heb “approaches.” The verb בּוֹא (boʾ) with the preposition אֶל (ʾel) means “come to” or “approach,” but is also used as a euphemism for sexual relations. |
| (0.27) | (Pro 6:29) | 4 sn The verb “touches” is intended here to be a euphemism for illegal sexual contact (e.g., Gen 20:6). |
| (0.27) | (Pro 6:26) | 3 tn These two lines might be an example of synthetic parallelism, that is, “A, what’s more B.” The A-line describes the detrimental moral effect of a man going to a professional prostitute; the B-line heightens this and describes the far worse effect—moral and mortal!—of a man committing adultery with another man’s wife. When a man goes to a prostitute, he lowers himself to become nothing more than a “meal ticket” to sustain the life of that woman; however, when a man commits adultery, he places his very life in jeopardy—the rage of the husband could very well kill him. |
| (0.27) | (Pro 6:19) | 2 sn Dissension is attributed in Proverbs to contentious people (21:9; 26:21; 25:24) who have a short fuse (15:8). |
| (0.27) | (Pro 6:12) | 2 tn Heb “crooked” or “twisted.” This term can refer to something that is physically twisted or crooked, or something morally perverse. Cf. NAB “crooked talk”; NRSV “crooked speech.” |
| (0.27) | (Pro 6:9) | 1 sn The use of the two rhetorical questions is designed to rebuke the lazy person in a forceful manner. The sluggard is spending too much time sleeping. |
| (0.27) | (Pro 5:22) | 2 tn The word is the subject of the clause, but the pronominal suffix has no clear referent. The suffix is proleptic, referring to the wicked. |
| (0.27) | (Pro 5:6) | 4 tn The verb נוּעַ (nuaʿ) means “to quiver; to waver; to roam around.” As the perfect form of a dynamic verb, it is past or perfective. Here it should be perfective to recognize the continuing results. Some translations treat the verb as stative and so present tense (cf. KJV “her ways are moveable”), but it is morphologically dynamic as revealed by its imperfect form. Others treat it as an imperfect, rendering it in future tense (NAB “her paths will ramble”) or general present (NLT “She staggers down a crooked trail.”). |
| (0.27) | (Pro 5:5) | 1 sn The terms death and grave could be hyperbolic of a ruined life, but probably refer primarily to the mortal consequences of a life of debauchery. |
| (0.27) | (Pro 5:4) | 1 sn Heb “her end” (so KJV). D. Kidner notes that Proverbs does not allow us to forget that there is an afterward (Proverbs [TOTC], 65). |
| (0.27) | (Pro 4:18) | 3 tn Heb “until the day is established.” This expression refers to the coming of the full day or the time of high noon. |
| (0.27) | (Pro 3:29) | 2 tn Heb “And he dwells trustingly (or securely) with you.” The vav (ו) prefixed to the pronoun introduces a circumstantial clause which further defines the neighbor. |
| (0.27) | (Pro 3:10) | 1 tn Heb “with plenty” (so KJV, NASB, NRSV); NIV “to overflowing.” The noun שָׂבָע (savaʿ, “plenty; satiety”) functions as an adverbial accusative of manner or contents: “completely.” |
| (0.27) | (Pro 3:4) | 2 tn The noun שֵׂכֶל (sekhel, “understanding”) does not seem to parallel חֵן (khen, “favor”). The LXX attaches the first two words to v. 3 and renders v. 4: “and devise excellent things in the sight of the Lord and of men.” Tg. Prov 3:4 and Syriac Peshitta list all three words separately: “favor and good and understanding.” C. H. Toy (Proverbs [ICC], 59) suggests emending the MT’s שֵׂכֶל־טוֹב (sekhel tov, “good understanding”) to שֵׁם־טוֹב (shem tov, “a good name”). It is also possible to take the two words as a hendiadys: the favor of good understanding, meaning, a reputation for good understanding. |
| (0.27) | (Pro 2:22) | 1 tn Heb “the guilty.” The term רְשָׁעִים (reshaʿim, “the wicked”) is from the root רָשַׁע (rashaʿ, “to be guilty”) and refers to those who are (1) guilty of sin: moral reprobates or (2) guilty of crime: criminals deserving punishment (BDB 957 s.v. רָשָׁע). This is the person who is probably not a covenant member and manifests that in the way he lives, either by sinning against God or committing criminal acts. The noun sometimes refers to guilty criminals who deserve to die (Num 16:26; 35:31; 2 Sam 4:11). Here they will be “cut off” and “torn away” from the land. |
| (0.27) | (Pro 2:16) | 5 sn For descriptions of seductive speech, see Prov 5:3 where it is compared to olive oil, and 7:14-20 where such speech is recorded. |
