Discovery Box| (0.407505) | (Pro 3:5) |
3 tn Heb “do not lean.” The verb שָׁעַן (sha’an, “to lean; to rely”) is used in (1) literal physical sense of leaning upon something for support and (2) figurative sense of relying upon someone or something for help or protection (BDB 1043 s.v.). Here it functions figuratively (hypocatastasis: implied comparison); relying on one’s own understanding is compared to leaning on something that is unreliable for support (e.g., Isa 10:20). |
| (0.407505) | (Pro 3:8) |
1 tn Heb “it will be.” The form is Qal jussive of הָיָה (hayah) and is one of the rare uses of the volitive to express purpose or result, even though there is no vav prefixed to it. This indicates that v. one%27s&tab=notes" ver="">8 is the outcome of v. one%27s&tab=notes" ver="">7. If a person trusts in the |
| (0.407505) | (Pro 3:11) |
2 tn The verb קוּץ (quts) has a two-fold range of meaning: (1) “to feel a loathing; to abhor” and (2) “to feel a sickening dread” (BDB 880 s.v.). The parallelism with “do not despise” suggests the former nuance here. The common response to suffering is to loathe it; however, the righteous understand that it refines one’s moral character and that it is a means to the blessing. |
| (0.407505) | (Pro 3:13) |
1 tn Although the word אַשְׁרֵי (’ashre, “blessed”) is frequently translated “happy” here (so KJV, ASV, NAB, NCV, NRSV, TEV, NLT), such a translation can be somewhat misleading because the word means more than that – “happiness” depends on one’s circumstances. This word reflects that inner joy and heavenly bliss which comes to the person who is pleasing to God, whose way is right before God. |
| (0.407505) | (Pro 5:9) |
1 sn The term הוֹד (hod, “vigor; splendor; majesty”) in this context means the best time of one’s life (cf. NIV “your best strength”), the full manly vigor that will be wasted with licentiousness. Here it is paralleled by “years,” which refers to the best years of that vigor, the prime of life. Life would be ruined by living this way, or the revenge of the woman’s husband would cut it short. |
| (0.407505) | (Pro 5:21) |
3 tn BDB 814 s.v. פָּלַס 2 suggests that the participle מְפַּלֵּס (mÿpalles) means “to make level [or, straight].” As one’s ways are in front of the eyes of the |
| (0.407505) | (Pro 6:3) |
1 tn The syntactical construction of imperative followed by an imperative + vav consecutive denotes purpose: “in order to be delivered.” The verb means “to deliver oneself, be delivered” in the Niphal. The image is one of being snatched or plucked quickly out of some danger or trouble, in the sense of a rescue, as in a “brand snatched [Hophal stem] from the fire” (Zech 3:2). |
| (0.407505) | (Pro 7:27) |
1 sn Her house is the way to the grave. The young man’s life is not destroyed in one instant; it is taken from him gradually as he enters into a course of life that will leave him as another victim of the wages of sin. The point of the warning is to prevent such a course from starting. Sin can certainly be forgiven, but the more involvement in this matter the greater the alienation from the healthy community. |
| (0.407505) | (Pro 8:24) |
1 sn The summary statements just given are now developed in a lengthy treatment of wisdom as the agent of all creation. This verse singles out “watery deeps” (תְּהֹמוֹת, tÿhomot) in its allusion to creation because the word in Genesis signals the condition of the world at the very beginning, and because in the ancient world this was something no one could control. Chaos was not there first – wisdom was. |
| (0.407505) | (Pro 9:10) |
4 tn The word is in the plural in the Hebrew (literally “holy ones”; KJV “the holy”). It was translated “holy men” in Tg. Prov 9:10. But it probably was meant to signify the majestic nature of the |
| (0.407505) | (Pro 10:16) |
1 tn Heb “recompense” (so NAB); NASB, NIV “wages.” The noun פְּעֻלַּה (pÿ’ullah) has a two-fold range of meanings: (1) “work; deed” and (2) “reward; recompense” (BDB 821 s.v.). There is a clear correlation between a person’s conduct and its consequences. Rewards are determined by moral choices. What one receives in life depends on the use of gifts and a righteous character. |
| (0.407505) | (Pro 10:18) |
2 tn Heb “causes to go out.” The Hiphil of יָצָא (yatsa) literally means “to cause to go out” (BDB 424 s.v. Hiph.1). This may refer to speech (“to utter”) in the sense of causing words to go out of one’s mouth, or it may refer to slander (“to spread”) in the sense of causing slander to go out to others. |
| (0.407505) | (Pro 11:2) |
2 tn The verbs show both the sequence and the correlation. The first is the perfect tense of בּוֹא (bo’, “to enter; to come”); it is followed by the preterite with vav consecutive from the same verb, showing that one follows or comes with the other. Because the second verb in the colon is sequential to the first, the first may be subordinated as a temporal clause. |
| (0.407505) | (Pro 11:10) |
2 sn The verb תַּעֲלֹץ (ta’alots, “to rejoice; to exult”) is paralleled with the noun רִנָּה (rinnah, “ringing cry”). The descriptions are hyperbolic, except when the person who dies is one who afflicted society (e.g., 2 Kgs 11:20; Esth 8:15). D. Kidner says, “However drab the world makes out virtue to be, it appreciates the boon of it in public life” (Proverbs [TOTC], 91). |
| (0.407505) | (Pro 11:14) |
2 tn Heb “victory.” This term תְּשׁוּעָה (teshu’ah) means “salvation” or “victory” (BDB 448 s.v.); cf. NAB, TEV “security”; NRSV, NLT “safety.” Here, it connotes “success” as the antithesis of the nation falling. The setting could be one of battle or economics. Victory or success will be more likely with good advice. This assumes that the counselors are wise. |
| (0.407505) | (Pro 12:4) |
1 tn Heb “a wife of virtue”; NAB, NLT “a worthy wife.” This noble woman (אֵשֶׁת־חַיִל, ’shet-khayil) is the subject of Prov 31. She is a “virtuous woman” (cf. KJV), a capable woman of noble character. She is contrasted with the woman who is disgraceful (מְבִישָׁה, mÿvishah; “one who causes shame”) or who lowers his standing in the community. |
| (0.407505) | (Pro 12:23) |
3 tn Heb “the heart of fools.” The term לֵב (lev, “heart”) functions as a synecdoche of part (= heart) for the whole (= person): “foolish people.” This type of fool despises correction and instruction. His intent is to proclaim all that he does – which is folly. W. McKane says that the more one speaks, the less likely he is able to speak effectively (Proverbs [OTL], 422). Cf. TEV “stupid people advertise their ignorance”; NLT “fools broadcast their folly.” |
| (0.407505) | (Pro 13:20) |
1 tn Heb “walks.” When used with the preposition אֶת (’et, “with”), the verb הָלַךְ (halakh, “to walk”) means “to associate with” someone (BDB 234 s.v. הָלַךְ II.3.b; e.g., Mic 6:8; Job 34:8). The active participle of הָלַךְ (“to walk”) stresses continual, durative action. One should stay in close association with the wise, and move in the same direction they do. |
| (0.407505) | (Pro 16:6) |
5 sn The Hebrew word translated “evil” (רַע, ra’) can in some contexts mean “calamity” or “disaster,” but here it seems more likely to mean “evil” in the sense of sin. Faithfulness to the |
| (0.407505) | (Pro 16:20) |
1 tn Heb “he who is prudent” or “he who deals wisely” (cf. KJV). The proverb seems to be referring to wise business concerns and the reward for the righteous. One who deals wisely in a matter will find good results. R. N. Whybray sees a contrast here: “The shrewd man of business will succeed well, but the happy man is he who trusts the |
