Leviticus 6:28

6:28 Any clay vessel it is boiled in must be broken, and if it was boiled in a bronze vessel, then that vessel ¹  must be rubbed out and rinsed in water.

Leviticus 11:32-33

11:32 Also, anything they fall on ²  when they die will become unclean – any wood vessel or garment or article of leather or sackcloth. Any such vessel with which work is done must be immersed in water ³  and will be unclean until the evening. Then it will become clean. 11:33 As for any clay vessel they fall into, ⁴  everything in it ⁵  will become unclean and you must break it.

Proverbs 1:21

1:21 at the head of the noisy ⁶  streets she calls,

in the entrances of the gates in the city ⁷  she utters her words: ⁸ 

Proverbs 1:23

1:23 If only ⁹  you will respond ¹⁰  to my rebuke, ¹¹ 

then ¹²  I will pour ¹³  out my thoughts ¹⁴  to you

and ¹⁵  I will make ¹⁶  my words known to you.

Proverbs 3:21

3:21 My child, do not let them ¹⁷  escape from your sight;

safeguard sound wisdom and discretion. ¹⁸ 

Proverbs 3:2

3:2 for they will provide ¹⁹  a long and full life, ²⁰ 

and they will add well-being ²¹  to you.

Colossians 1:1

Salutation

1:1 From Paul, ²²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Philippians 3:21

3:21 who will transform these humble bodies of ours ²³  into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

[6:28]  ¹ tn Heb “it”; the words “that vessel” are supplied in the translation to clarify the referent.

[11:32]  ² tn Heb “And all which it shall fall on it from them.”

[11:32]  ³ tn Heb “in water it shall be brought.”

[11:33]  ⁴ tn Heb “And any earthenware vessel which shall fall from them into its midst.”

[11:33]  ⁵ tn Heb “all which is in its midst.”

[1:21]  ⁶ tc MT reads הֹמִיּוֹת (homyyot, “noisy streets”; Qal participle feminine plural from הָמָה [hamah], “to murmur; to roar”), referring to the busy, bustling place where the street branches off from the gate complex. The LXX reads τειχέων (teicewn) which reflects חֹמוֹת (khomot), “walls” (feminine plural noun from חוֹמָה [khomah], “wall”): “She proclaims on the summits of the walls.” MT is preferred because it is the more difficult form. The LXX textual error was caused by simple omission of yod (י). In addition, the LXX expands the verse to read, “she sits at the gates of the princes, at the gates of the city she boldly says.” The shorter MT reading is preferred.

[1:21]  ⁷ sn The phrase “in the city” further defines the area of the entrance just inside the gate complex, the business area. In an ancient Near Eastern city, business dealings and judicial proceedings would both take place in this area.

[1:21]  ⁸ tn Heb “she speaks her words.”

[1:23]  ⁹ tn The imperfect tense is in the conditional protasis without the conditional particle, followed by the clause beginning with הִנֵּה (hinneh, “then”). The phrase “If only…” does not appear in the Hebrew but is implied by the syntax; it is supplied in the translation for the sake of clarity.

[1:23]  ¹⁰ tn Heb “turn.” The verb is from שׁוּב (shuv, “to return; to respond; to repent”).

[1:23]  ¹¹ sn The noun תּוֹכַחַת (tokhakhat, “rebuke”) is used in all kinds of disputes including rebuking, arguing, reasoning, admonishing, and chiding. The term is broad enough to include here warning and rebuke. Cf. KJV, NAB, NRSV “reproof”; TEV “when I reprimand you”; CEV “correct you.”

[1:23]  ¹² tn Heb “Behold!”

[1:23]  ¹³ tn The Hiphil cohortative of נָבַע (nava’, “to pour out”) describes the speaker’s resolution to pour out wisdom on those who respond.

[1:23]  ¹⁴ tn Heb “my spirit.” The term “spirit” (רוּחַ, ruakh) functions as a metonymy (= spirit) of association (= thoughts), as indicated by the parallelism with “my words” (דְּבָרַי, dÿbaray). The noun רוּחַ (ruakh, “spirit”) can have a cognitive nuance, e.g., “spirit of wisdom” (Exod 28:3; Deut 34:9). It is used metonymically for “words” (Job 20:3) and “mind” (Isa 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; see BDB 925 s.v. רוּחַ 6). The “spirit of wisdom” produces skill and capacity necessary for success (Isa 11:2; John 7:37-39).

[1:23]  ¹⁵ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[1:23]  ¹⁶ tn Here too the form is the cohortative, stressing the resolution of wisdom to reveal herself to the one who responds.

[3:21]  ¹⁷ tn The object of the verb “escape” is either (1) wisdom, knowledge, and understanding in vv. 13-20 or (2) “wisdom and discretion” in the second colon of this verse. Several English versions transpose the terms “wisdom and discretion” from the second colon into the first colon for the sake of clarity and smoothness (e.g., RSV, NRSV, NIV, TEV, CEV).
NIV takes the subject from the second colon and reverses the clauses to clarify that.

[3:21]  ¹⁸ tn Or: “purpose,” “power of devising.”

[3:2]  ¹⁹ tn The phrase “they will provide” does not appear in the Hebrew text, but are supplied in the translation for the sake of smoothness.

[3:2]  ²⁰ tn Heb “length of days and years of life” (so NASB, NRSV). The idiom “length of days” refers to a prolonged life and “years of life” signifies a long time full of life, a life worth living (T. T. Perowne, Proverbs, 51). The term “life” refers to earthly felicity combined with spiritual blessedness (BDB 313 s.v. חַיִּים).

[3:2]  ²¹ tn The noun שָׁלוֹם (shalom, “peace”) here means “welfare, health, prosperity” (BDB 1022 s.v. 3). It can be used of physical health and personal well-being. It is the experience of positive blessing and freedom from negative harm and catastrophe.

[1:1]  ²² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:21]  ²³ tn Grk “transform the body of our humility.”