Discovery Box| (0.5320333) | (Pro 3:24) |
1 tn The particle אִם (’im, “if”) here functions in its rare temporal sense (“when”) followed by an imperfect tense (e.g., Num 36:4; BDB 50 s.v. here%27s&tab=notes" ver="">1.b.4.b). |
| (0.5320333) | (Pro 4:23) |
2 sn The word תּוֹצְאוֹת (tots’ot, from יָצָא, yatsa’) means “outgoings; extremities; sources.” It is used here for starting points, like a fountainhead, and so the translation “sources” works well. |
| (0.5320333) | (Pro 6:2) |
2 tn The verb יָקַשׁ (yaqash) means “to lay a bait; to lure; to lay snares.” In the Niphal it means “to be caught by bait; to be ensnared” – here in a business entanglement. |
| (0.5320333) | (Pro 6:18) |
2 sn The word “feet” is here a synecdoche, a part for the whole. Being the instruments of movement, they represent the swift and eager actions of the whole person to do some harm. |
| (0.5320333) | (Pro 6:24) |
1 tn The infinitive construct is epexegetical here, explaining how these teachings function as lights: “by keeping you.” This verse is the transition from the general admonition about heeding the teachings to the practical application. |
| (0.5320333) | (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. |
| (0.5320333) | (Pro 6:31) |
2 tn Heb “is found out.” The perfect tense with the vav (ו) consecutive is equivalent to the imperfect nuances. Here it introduces either a conditional or a temporal clause before the imperfect. |
| (0.5320333) | (Pro 7:12) |
1 tn The repetition of the noun “time, step,” usually translated “now, this time,” signifies here “at one time…at another time” (BDB 822 s.v. פַּעַם 3.e). |
| (0.5320333) | (Pro 8:2) |
2 tn Heb “at the house of the paths.” The “house” is not literal here, but refers to where the paths meet (cf. ASV, NIV), that is, the “crossroads” (so NAB, NRSV, NLT). |
| (0.5320333) | (Pro 8:4) |
1 tn Heb “men.” Although it might be argued in light of the preceding material that males would be particularly addressed by wisdom here, the following material indicates a more universal appeal. Cf. TEV, NLT “to all of you.” |
| (0.5320333) | (Pro 8:22) |
2 tn Verbs of creation often involve double accusatives; here the double accusative involves the person (i.e., wisdom) and an abstract noun in construct (IBHS 174-75 §10.2.3c). |
| (0.5320333) | (Pro 8:23) |
1 tn The first parallel verb is נִסַּכְתִּי (nissakhti), “I was appointed.” It is not a common word; it occurs here and in Ps 2:6 for the coronation of the king. It means “installed, set.” |
| (0.5320333) | (Pro 10:9) |
2 sn “Integrity” here means “blameless” in conduct. Security follows integrity, because the lifestyle is blameless. The righteous is certain of the course to be followed and does not fear retribution from man or God. |
| (0.5320333) | (Pro 12:17) |
1 tn The text has “he pours out faithfully”; the word rendered “faithfully” or “reliably” (אֱמוּנָה, ’emunah) is used frequently for giving testimony in court, and so here the subject matter is the reliable witness. |
| (0.5320333) | (Pro 12:20) |
1 sn The contrast here is between “evil” (= pain and calamity) and “peace” (= social wholeness and well-being); see, e.g., Pss 34:14 and 37:37. |
| (0.5320333) | (Pro 13:18) |
1 tn The verb III פָּרַע (para’) normally means “to let go; to let alone” and here “to neglect; to avoid; to reject” (BDB 828 s.v.). |
| (0.5320333) | (Pro 14:14) |
2 tn Heb “will be filled”; cf. KJV, ASV. The verb (“to be filled, to be satisfied”) here means “to be repaid,” that is, to partake in his own evil ways. His faithlessness will come back to haunt him. |
| (0.5320333) | (Pro 14:16) |
1 tn Heb “fears.” Since the holy name (Yahweh, translated “the |
| (0.5320333) | (Pro 14:25) |
2 tn The noun נְפָשׁוֹת (nÿfashot) often means “souls,” but here “lives” – it functions as a metonymy for life (BDB 659 s.v. נֶפֶשׁ 3.c). |
| (0.5320333) | (Pro 15:28) |
3 sn The advice of the proverb is to say less but better things. The wise – here called the righteous – are cautious in how they respond to others. They think about it (heart = mind) before speaking. |
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