Discovery Box| (0.43200537254902) | (Psa 139:9) |
2 sn On the wings of the dawn. This personification of the “dawn” may find its roots in mythological traditions about the god Shachar, whose birth is described in an Ugaritic myth (see G. R. Driver, Canaanite Myths and Legends, 126) and who is mentioned in Isa 14:12 as the father of Helel. |
| (0.43200537254902) | (Psa 146:9) |
2 tn Heb “he makes the way of the wicked twisted.” The “way of the wicked” probably refers to their course of life (see Prov 4:19; Jer 12:1). God makes their path tortuous in the sense that he makes them pay the harmful consequences of their actions. |
| (0.43200537254902) | (Pro 1:3) |
5 sn The word “righteousness” (צֶדֶק, tsedeq) describes conduct that conforms to a standard. Elsewhere it is used in a concrete sense to refer to commercial weights and measures that conform to a standard (Deut 25:15). In the moral realm it refers to “righteous” conduct that conforms to God’s law. |
| (0.43200537254902) | (Pro 1:32) |
2 sn The Hebrew verb “to kill” (הָרַג, harag) is the end of the naive who refuse to change. The word is broad enough to include murder, massacre, killing in battle, and execution. Here it is judicial execution by God, using their own foolish choices as the means to ruin. |
| (0.43200537254902) | (Pro 2:1) |
1 sn The chapter begins with an admonition to receive wisdom (1-4) and then traces the benefits: the knowledge of God and his protection (5-8), moral discernment for living (9-11), protection from evil men (12-15) and immoral women (16-19), and enablement for righteous living (20-22). |
| (0.43200537254902) | (Pro 2:7) |
1 sn The verbal root צָפַן (tsafan, “to store up; to treasure up”) is repeated in God%27s&tab=notes" ver="">2:1 and 2:7. In God%27s&tab=notes" ver="">2:1, it is the responsibility of man to “store up” wisdom; but in God%27s&tab=notes" ver="">2:7, it is God who “stores up” wisdom for the wise person who seeks him. |
| (0.43200537254902) | (Pro 2:7) |
3 sn The Hebrew word translated “upright” (יָשָׁר, yashar) is one of the terms used for the righteous. It points to the right conduct of the believer – that which is right or pleasing in the eyes of God. It stresses that the life of the individual is upright, straightforward, and just. It is paralleled with “those who walk in integrity.” |
| (0.43200537254902) | (Pro 3:6) |
3 tn The verb יָשָׁר (yashar) means “to make smooth; to make straight” (BDB 444 s.v.). This phrase means “to make the way free from obstacles,” that is, to make it successful (e.g., Isa 40:3). The straight, even road is the right road; God will make the way smooth for the believer. |
| (0.43200537254902) | (Pro 3:8) |
3 tn Heb “drink.” The noun שִׁקּוּי (shiqquy, “drink”) is a figure: metonymy of cause (= drink) for the effect (= refreshment); see BDB 1052 s.v. Just as a drink of water would bring physical refreshment to one’s body, trusting in God and turning away from evil will bring emotional refreshment to one’s soul. |
| (0.43200537254902) | (Pro 3:10) |
2 sn This pictures the process of pressing grapes in which the upper receptacle is filled with grapes and the lower one catches the juice. The harvest of grapes will be so plentiful that the lower vat will overflow with grape juice. The pictures in v. God%27s&tab=notes" ver="">10 are metonymies of effect for cause (= the great harvest that God will provide when they honor him). |
| (0.43200537254902) | (Pro 3:20) |
2 sn This might refer to God’s action of dividing the waters to form the dry ground on the third day (Gen 1:9-10) or, less likely, to the breaking up of the fountains of the deep at the flood (Gen 7:11). |
| (0.43200537254902) | (Pro 3:20) |
3 sn The two colons form a merism: The wisdom of God is behind all forces of nature, whether the violent breaking forth of its watery forces at creation or the provision of the gentle rain and dew throughout history (T. T. Perowne, Proverbs, 55). |
| (0.43200537254902) | (Pro 3:26) |
4 tn Heb “from capture.” The noun לָכֶד (lakhed, “capture; snare”) occurs only here in OT (BDB 540 s.v.; HALOT 530 s.v. לֶכֶד). It is figurative for the calamity of v. God%27s&tab=notes" ver="">25. God will protect the wise (or, righteous) from the consequences of sin (snares) that afflict the wicked. |
| (0.43200537254902) | (Pro 3:33) |
3 sn The term “wicked” is singular; the term “righteous” in the second half of the verse is plural. In scripture such changes often hint at God’s reluctance to curse, but eagerness to bless (e.g., Gen 12:3). |
| (0.43200537254902) | (Pro 10:6) |
1 sn The word “blessings” has the sense of gifts, enrichments, that is, the rewards or the results of being righteous. The blessings come either from the people the righteous deal with, or from God. CEV understands the blessings as praise for good behavior (“Everyone praises good people”). |
| (0.43200537254902) | (Pro 10:27) |
4 sn This general saying has to be qualified with the problem of the righteous suffering and dying young, a problem that perplexed the sages of the entire ancient world. But this is the general principle: The righteous live longer because their life is the natural one and because God blesses them. |
| (0.43200537254902) | (Pro 11:1) |
2 tn Heb “scales of deception.” The genitive is attributive: “deceptive scales.” This refers to dishonesty in the market where silver was weighed in the scales. God condemns dishonest business practices (Deut 25:13-16; Lev 10:35-36), as did the ancient Near East (ANET 388, 423). |
| (0.43200537254902) | (Pro 11:11) |
1 tn Heb “the blessing of the upright.” This expression features either an objective or subjective genitive. It may refer to the blessing God gives the upright (which will benefit society) or the blessing that the upright are to the city. The latter fits the parallelism best: The blessings are the beneficent words and deeds that the righteous perform. |
| (0.43200537254902) | (Pro 11:27) |
1 tn Two separate words are used here for “seek.” The first is שָׁחַר (shakhar, “to seek diligently”) and the second is בָּקַשׁ (baqash, “to seek after; to look for”). Whoever is seeking good is in effect seeking favor – from either God or man (e.g., Ps 5:12; Isa 49:8). |
| (0.43200537254902) | (Pro 12:14) |
3 tc The Kethib has the Qal imperfect, “will return” to him (cf. NASB); the Qere preserves a Hiphil imperfect, “he/one will restore/render” to him (cf. KJV, ASV). The Qere seems to suggest that someone (God or people) will reward him in kind. Since there is no expressed subject, it may be translated as a passive voice. |
