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Discovery Box| (0.37) | (Pro 22:7) | 1 sn The proverb is making an observation on life. The synonymous parallelism matches “rule over” with “servant” to show how poverty makes people dependent on, or obligated to, others. |
| (0.37) | (Pro 21:27) | 2 sn This rhetorical device shows that if the act is abomination, the wicked heart is an even greater sin. It argues from the lesser to the greater. |
| (0.37) | (Pro 20:18) | 1 tn The noun form is plural, but the verb is singular, suggesting either an abstract plural or a collective plural is being used here. |
| (0.37) | (Pro 19:12) | 3 sn The proverb makes an observation about a king’s power to terrify or to refresh. It advises people to use tact with a king. |
| (0.37) | (Pro 19:5) | 1 tn Heb “a witness of lies.” This expression is an attributive genitive: “a lying witness” (cf. CEV “dishonest witnesses”). This is paralleled by “the one who pours out lies.” |
| (0.37) | (Pro 18:22) | 5 tc The LXX adds this embellishment to complete the thought: “Whoever puts away a good wife puts away good, and whoever keeps an adulteress is foolish and ungodly.” |
| (0.37) | (Pro 16:6) | 3 tn Heb “fear of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as an objective genitive: “fearing the Lord.” |
| (0.37) | (Pro 16:5) | 1 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) is a subjective genitive: “the Lord abhors.” |
| (0.37) | (Pro 15:26) | 1 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.” |
| (0.37) | (Pro 15:9) | 1 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.” |
| (0.37) | (Pro 14:26) | 2 tn Heb “confidence of strength.” This construct phrase features an attributive genitive: “strong confidence” (so most English versions; NIV “a secure fortress”). |
| (0.37) | (Pro 14:19) | 4 tn The adjective is singular. A plurality of people crouching before a single person portrays an even greater extent of difference in power between them. |
| (0.37) | (Pro 14:13) | 3 tn The phrase “may be” is not in the Hebrew but is supplied from the parallelism, which features an imperfect of possibility. |
| (0.37) | (Pro 14:7) | 4 tn Heb “lips of knowledge” (so KJV, ASV). “Lips” is the metonymy of cause, and “knowledge” is an objective genitive (speaking knowledge) or attributive genitive (knowledgeable speech): “wise counsel.” |
| (0.37) | (Pro 13:22) | 1 sn In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners. |
| (0.37) | (Pro 13:9) | 3 sn The lamp is an implied comparison as well, comparing the life of the wicked to a lamp that is going to be extinguished. |
| (0.37) | (Pro 12:15) | 1 sn The way of a fool describes a headlong course of actions (“way” is an idiom for conduct) that is not abandoned even when wise advice is offered. |
| (0.37) | (Pro 11:20) | 1 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as a subjective genitive. Cf. NIV “detests”; NCV, TEV, CEV, NLT “hates.” |
| (0.37) | (Pro 10:29) | 1 sn The “way of the Lord” is an idiom for God’s providential administration of life; it is what the Lord does (“way” being a hypocatastasis). |
| (0.37) | (Pro 10:24) | 3 tn Heb “it will give.” When used without an expressed subject, the verb יִתֵּן (yitten) has a passive nuance: “it will be granted.” |
