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Discovery Box| (0.35) | (Pro 26:23) | 3 sn The analogy fits the second line very well. Glaze makes a vessel look beautiful and certainly different from the clay that it actually is. So is one who has evil intent (“heart”) but covers it with glowing speech. |
| (0.35) | (Pro 25:25) | 2 sn The difficulty of getting news of any kind from a distant land made its reception all the more delightful when it was good (e.g., Gen 45:27; Prov 15:30). |
| (0.35) | (Pro 25:17) | 2 tn Heb “gets full.” This verb means “to be sated; to be satisfied; to be filled.” It is often used with reference to food, but here it refers to frequent visits that wear out one’s welcome (cf. NLT). |
| (0.35) | (Pro 25:16) | 2 tn The verb means “to be satisfied; to be sated; to be filled.” Here it means more than satisfied, since it describes one who overindulges and becomes sick. The English verb “stuffed” conveys this idea well. |
| (0.35) | (Pro 25:16) | 3 sn The proverb warns that anything overindulged in can become sickening. The verse uses formal parallelism to express first the condition and then its consequences. It teaches that moderation is wise in the pleasures of life. |
| (0.35) | (Pro 24:13) | 1 sn The twenty-sixth saying teaches that one should develop wisdom because it has a profitable future. The saying draws on the image of honey; its health-giving properties make a good analogy to wisdom. |
| (0.35) | (Pro 24:14) | 4 tn Heb “there will be an אַחֲרִית (ʾakharit), which means “end, result, following period.” It suggests a future, which may imply posterity. It is sometimes connected with hope (Jer 29:11: 31:17; Prov 23:18). |
| (0.35) | (Pro 21:25) | 2 tn The verb תְּמִיתֶנּוּ (temitennu) is the Hiphil imperfect with a suffix: “will kill him.” It is probably used hyperbolically here for coming to ruin (cf. NLT), although it could include physical death. |
| (0.35) | (Pro 21:9) | 1 tn English versions which translate the Hebrew term as “roof” here sometimes produce amusing images for modern readers: TEV “Better to live on the roof”; CEV “It’s better to stay outside on the roof of your house.” |
| (0.35) | (Pro 20:25) | 3 tn The verb is from לוּע (luʿ) or לָעַע (laʿaʿ); it means “to talk wildly” (not to be confused with the homonym “to swallow”). It occurs here and in Job 6:3. |
| (0.35) | (Pro 20:14) | 1 tn Heb “[It is] bad, [it is] bad.” Since “bad” can be understood in some modern contexts as a descriptive adjective meaning “good,” the translation uses “worthless” instead—the real point of the prospective buyer’s exclamation. |
| (0.35) | (Pro 19:21) | 3 tn Heb “but the counsel of the Lord, it will stand.” The construction draws attention to the “counsel of the Lord”; it is an independent nominative absolute, and the resumptive independent pronoun is the formal subject of the verb. |
| (0.35) | (Pro 19:10) | 2 sn The verse is simply observing two things that are misfits. It is not concerned with a fool who changes and can handle wealth, or a servant who changes to become a nobleman. It is focused on things that are incongruous. |
| (0.35) | (Pro 18:19) | 3 tn The phrase “is harder to reach” is supplied in the translation on the basis of the comparative מִן (min). It is difficult to get into a fortified city; it is more difficult to reach an offended brother. |
| (0.35) | (Pro 14:9) | 3 tn The word רָצוֹן (ratson) means “favor; acceptance; pleasing.” It usually means what is pleasing or acceptable to God. In this passage it either means that the upright try to make amends, or that the upright find favor for doing so. |
| (0.35) | (Pro 11:15) | 1 sn The “stranger” could refer to a person from another country or culture, as it often does, but it could also refer to an unknown Israelite, with the idea that the individual stands outside the known and respectable community. |
| (0.35) | (Pro 6:27) | 1 tn The Qal imperfect (with the interrogative) here has a potential nuance—“Is it possible to do this?” The sentence is obviously a rhetorical question making an affirmation that it is not possible. |
| (0.35) | (Pro 5:19) | 2 sn The verb שָׁגָה (shagah) means “to swerve; to meander; to reel” as in drunkenness; it signifies a staggering gait expressing the ecstatic joy of a captivated lover. It may also mean “to be always intoxicated with her love” (cf. NRSV). |
| (0.35) | (Pro 5:13) | 2 tn Heb “did not listen to the voice of.” The picture is that of treating the teacher’s instruction as background noise instead of paying attention to it or obeying it. |
| (0.35) | (Pro 3:13) | 4 tn The precise meaning of the word פּוּק (puq) is unclear. It occurs only 7 times in the Bible and the meanings of cognates in other languages are disputed. It involves “obtaining” as is clear from its parallelism with מָצָא (matsaʾ; “to find”) here and elsewhere. But it is not clear whether it considers the process of obtaining or just the final achievement of obtaining (compare getting a wife in Prov 18:22). The lexical meaning affects one’s understanding of the imperfect form of the verb. If its lexical meaning focuses on the achievement, then it should probably be understood as future. This would work with the perfect verb in the first line to include those who will yet pursue and obtain understanding in receiving the benefits of wisdom. It could also be understood as a general present. If the lexical meaning includes the process of obtaining, that opens the possibilities of using the imperfect tense for progressive or habitual meaning. |
