Discovery Box| (0.44) | (Isa 2:3) | 1 tn The prefixed verb form with simple vav (ו) introduces a purpose/result clause after the preceding prefixed verb form (probably to be taken as a cohortative; see IBHS 650 §39.2.2a). |
| (0.44) | (Ecc 12:9) | 1 sn Eccl 12:9-12 fits the pattern of a concluding colophon that draws from a conventional stock of ancient Near Eastern scribal practices and vocabulary. See M. A. Fishbane, Biblical Interpretation, 29-31. |
| (0.44) | (Pro 31:24) | 2 sn The poet did not think it strange or unworthy for a woman of this stature to be a businesswoman engaged in an honest trade. In fact, weaving of fine linens was a common trade for women in the ancient world. |
| (0.44) | (Pro 29:20) | 2 tn The Hebrew term אִישׁ (ʾish) is commonly translated “a man,” but can in fact refer to a man or a woman. There is no indication in the immediate context that this should be limited only to males. |
| (0.44) | (Pro 27:22) | 1 tn The verb means “to pound” in a mortar with a pestle (cf. NRSV “Crush”; NLT “grind”). The imperfect is in a conditional clause, an unreal, hypothetical condition to make the point. |
| (0.44) | (Pro 27:19) | 2 tn The second line has “so the heart of a man to a man” (cf. KJV, ASV). The present translation (along with many English versions) supplies “reflects” as a verb in the second line to emphasize the parallelism. |
| (0.44) | (Pro 25:23) | 2 tn Heb “a tongue of secret” or “a hidden tongue,” referring to someone who goes around whispering about people behind their backs (cf. KJV, NAB, NASB, NRSV “a backbiting tongue”). |
| (0.44) | (Pro 25:15) | 4 sn The idea of breaking a bone uses the hardest and most firm part of the body in contrast to the “softness of the tongue.” Both are figurative, forming a comparison. A gentle speech can break down any stiff opposition. |
| (0.44) | (Pro 24:10) | 2 tn The verse employs a paronomasia to underscore the point: “trouble” is צָרָה (tsarah), literally “a bind; a strait [or, narrow] place”; “small” is צַר (tsar), with the same idea of “narrow” or “close.” |
| (0.44) | (Pro 22:8) | 1 sn The verse is making an implied comparison (a figure of speech known as hypocatastasis) between sowing and sinning. One who sins is like one who sows, for there will be a “harvest” or a return on the sin—trouble. |
| (0.44) | (Pro 21:14) | 3 tn Heb “a bribe in the bosom” (so NASB). This refers to a gift hidden in the folds of the garment, i.e., given secretly (cf. NIV “a bribe concealed in the cloak”). |
| (0.44) | (Pro 21:1) | 3 tn “Channels of water” (פַּלְגֵי, palge) is an adverbial accusative, functioning as a figure of comparison—“like channels of water.” Cf. NAB “Like a stream”; NIV “watercourse”; NRSV, NLT “a stream of water.” |
| (0.44) | (Pro 20:23) | 2 tn Heb “not good.” This is a figure known as tapeinosis—a deliberate understatement to emphasize a worst-case scenario: “it is wicked!” (e.g., 11:1; 20:10). |
| (0.44) | (Pro 20:4) | 3 tc The Kethib reads a Qal imperfect, while the Qere reads a vav plus Qal perfect consecutive. Both forms would be future; the Qere more overtly states this as a consequence. |
| (0.44) | (Pro 19:25) | 4 sn The discerning person will learn from verbal rebukes. The contrast is caught in a wordplay in the Midrash: “For the wise a hint [rʾmizo], for the fool a fist [kurmezo]” (Mishle 22:6). |
| (0.44) | (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. |
| (0.44) | (Pro 19:6) | 4 tn Heb “a man of gifts.” This could be (1) attributive genitive: a man characterized by giving gifts or (2) objective genitive: a man who gives gifts (IBHS 146 §9.5.2b). |
| (0.44) | (Pro 18:14) | 1 tn Heb “the spirit of a man.” Because the verb of this clause is a masculine form, some have translated this line as “with spirit a man sustains,” but that is an unnecessary change. |
| (0.44) | (Pro 17:1) | 1 tn The phrase “a dry piece of bread” is like bread without butter, a morsel of bread not dipped in vinegar mix (e.g., Ruth 2:14). It represents here a simple, humble meal. |
| (0.44) | (Pro 16:31) | 4 sn While the proverb presents a general observation, there is a commendable lesson about old people who can look back on a long walk with God through life and can anticipate unbroken fellowship with him in glory. |
