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Discovery Box| (0.37) | (Ecc 8:17) | 10 tn The term “it” does not appear in the Hebrew text, but is an implied direct object and has been supplied in the translation for smoothness and stylistic reasons. |
| (0.37) | (Ecc 8:1) | 2 tn The definite article on הֶחָכָם (hekhakham, “wise man”) may be taken in an individualizing (“the wise man”) or generic sense (“a wise man”). |
| (0.37) | (Ecc 7:11) | 1 tn Or “Wisdom with an inheritance, is good”; or “Wisdom is as good as an inheritance.” This use of the preposition עִם (ʿim) may denote: (1) accompaniment: “together with,” or (2) comparison: “as good as; like; in comparison to” (HALOT 839-40 s.v. עִם; BDB 767-69 s.v. עִם). BDB 767 s.v. 1 suggests the accompaniment nuance “together with,” while HALOT 840 s.v. 2.c suggests the comparative sense “in comparison to.” The translations are also divided: “wisdom with an inheritance is good” (KJV, ASV margin, RSV, NASB, YLT); “wisdom, like an inheritance, is a good thing” (NIV); “wisdom is as good as an inheritance” (ASV, NRSV, MLB, NJPS, Moffatt); “wisdom is better than an inheritance” (NEB). Because v. 12 compares wisdom with money (i.e., an inheritance), v. 11 is probably making a comparison as well: “Wisdom, like an inheritance, is good” (7:11a) = “Wisdom provides protection, just as money provides protection” (7:12a). The “good thing” that wisdom—like an inheritance or money—provides is protection. |
| (0.37) | (Ecc 5:11) | 4 tn The rhetorical question is an example of negative affirmation, expecting a negative answer: “There is no ultimate advantage!” (see E. W. Bullinger, Figures of Speech, 947-48). |
| (0.37) | (Ecc 5:6) | 4 tn Heb “at your voice.” This is an example of metonymy (i.e., your voice) of association (i.e., you). |
| (0.37) | (Ecc 4:8) | 6 tn This rhetorical question is an example of negative affirmation, that is, it expects a negative answer: “No one!” (see E. W. Bullinger, Figures of Speech, 949-51). |
| (0.37) | (Ecc 2:26) | 5 tn The word “it” (an implied direct object) does not appear in the Hebrew text, but is supplied in the translation for clarity. |
| (0.37) | (Pro 31:2) | 1 tn The form מַה (mah), normally the interrogative “what?” (so KJV, ASV, NAB, NASB) is best interpreted here as an exclamation. Tg. Prov 31:2 has “Woe!” |
| (0.37) | (Pro 30:8) | 3 sn Agur requested an honest life (not deceitful) and a balanced life (not self-sufficient). The second request about his provision is clarified in v. 9. |
| (0.37) | (Pro 29:25) | 3 sn “Snare” is an implied comparison; fearing people is like being in a trap—there is no freedom of movement or sense of security. |
| (0.37) | (Pro 29:15) | 4 sn The Hebrew participle translated “brings shame” is a metonymy of effect; the cause is the unruly and foolish things that an unrestrained child will do. |
| (0.37) | (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. |
| (0.37) | (Pro 28:28) | 1 tn Heb “the wicked rise,” referring to an accession to power, as in a government. Cf. TEV “come to power”; NLT “take charge.” |
| (0.37) | (Pro 26:24) | 3 sn Hypocritical words may hide a wicked heart. The proverb makes an observation: One who in reality despises other people will often disguise that with what he says. |
| (0.37) | (Pro 26:3) | 1 sn A fool must be disciplined by force like an animal—there is no reasoning. The fool is as difficult to manage as the donkey or horse. |
| (0.37) | (Pro 26:2) | 1 tn Heb “causeless curse” (KJV similar) describes an undeserved curse (cf. NIV, NRSV). The Hebrew word translated “causeless” is the adverb from חָנַן (khanan); it means “without cause; gratuitous.” |
| (0.37) | (Pro 25:12) | 2 tn The “ear of the listener” refers to the obedient disciple, the one who complies with the reproof he hears. Cf. KJV, ASV, NAB “an obedient ear.” |
| (0.37) | (Pro 24:1) | 2 tn The Hitpael jussive is from the verb that means “to crave; to desire.” This is more of a coveting, an intense desire. |
| (0.37) | (Pro 24:12) | 1 tn Heb “Will he not?” The verb is an imperfect stative and so should be understood as future or modal. Likewise the verb in the next line. |
| (0.37) | (Pro 22:29) | 2 sn The word translated “skilled” is general enough to apply to any craft, but it may refer to a scribe or an official (R. N. Whybray, Proverbs [CBC], 134). |
