Discovery Box| (0.45701620967742) | (Pro 4:5) |
1 sn The verse uses repetition for the imperative “acquire” to underscore the importance of getting wisdom; it then uses two verb forms for the one prepositional phrase to stress the warning. |
| (0.45701620967742) | (Pro 10:26) |
1 sn Two similes are used to portray the aggravation in sending a lazy person to accomplish a task. Vinegar to the teeth is an unpleasant, irritating experience; and smoke to the eyes is an unpleasant experience that hinders progress. |
| (0.45701620967742) | (Pro 11:3) |
1 sn This contrasts two lifestyles, affirming the value of integrity. The upright live with integrity – blamelessness – and that integrity leads them in success and happiness. Those who use treachery will be destroyed by it. |
| (0.45701620967742) | (Pro 14:22) |
3 tn Heb “loyal-love and truth.” The two terms חֶסֶד וֶאֱמֶת (khesed ve’emet) often form a hendiadys: “faithful love” or better “faithful covenant love.” |
| (0.45701620967742) | (Pro 16:18) |
1 sn The two lines of this proverb are synonymous parallelism, and so there are parasynonyms. “Pride” is paired with “haughty spirit” (“spirit” being a genitive of specification); and “destruction” is matched with “a tottering, falling.” |
| (0.45701620967742) | (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. |
| (0.45701620967742) | (Pro 20:16) |
3 sn The one for whom the pledge is taken is called “a stranger” and “foreign.” These two words do not necessarily mean that the individual or individuals are non-Israelite – just outside the community and not well known. |
| (0.45701620967742) | (Pro 22:22) |
1 tn Two negated jussives form the instruction here: אַל־תִּגְזָל (’al-tigzal, “do not exploit”) and וְאַל־תְּדַכֵּא (ve’al-tÿdakke’, “do not crush”). |
| (0.45701620967742) | (Pro 24:32) |
2 tn Heb “I looked, I received instruction.” There are four verbs in the two parts of this verse: “I saw…I set…I saw…I received.” It is clear that the first two verbs in each half verse are the foundation for the next two. At the beginning of the verse the form is the preterite with the vav (ו) consecutive; it can be subordinated as a temporal clause to the next verb, probably to be identified as a preterite with the vav – “when I saw, I put.” The next two verbs are both perfect tenses; their construction would parallel the first half of the verse, even though there are no conjunctions here – “[when] I saw, I received.” |
| (0.45701620967742) | (Pro 25:5) |
1 sn These two verses present first an illustration and then the point (so it is emblematic parallelism). The passage uses imperatives to teach that the wicked must be purged from the kingdom. |
| (0.45701620967742) | (Pro 25:23) |
4 sn The verse implies a comparison between the two parts to make the point that certain things automatically bring certain results. Gossiping words will infuriate people as easily as the northerly winds bring the cold rain. |
| (0.45701620967742) | (Pro 27:11) |
2 tn The verb is the cohortative of שׁוּב (shuv); after the two imperatives that provide the instruction, this form with the vav will indicate the purpose or result (indirect volitive sequence). |
| (0.45701620967742) | (Pro 29:6) |
3 sn These two verbs express the confidence of the righteous – they have no fears and so can sing. So the proverb is saying that only the righteous can enjoy a sense of security. |
| (0.45701620967742) | (Pro 30:24) |
1 tn Heb “Four are the small things of the earth.” TEV has “four animals,” though in the list of four that follows, two are insects and one is a reptile. |
| (0.45701620967742) | (Ecc 1:11) |
3 sn The Hebrew terms translated former events and future events create a merism (two polar extremes encompass everything in between). This encompasses all secular achievements in human history past to future things yet to be done. |
| (0.45701620967742) | (Ecc 4:6) |
1 sn Qoheleth lists three approaches to labor: (1) the competitive workaholic in 4:4, (2) the impoverished sluggard in 4:5, and (3) the contented laborer in 4:6. The balanced approach rebukes the two extremes. |
| (0.45701620967742) | (Ecc 5:3) |
2 tn The juxtaposition of the two lines joined by vav (“just as…so…”) suggests a comparison (BDB 253 s.v. ו 1.j); see R. J. Williams, Hebrew Syntax, 71, §437. |
| (0.45701620967742) | (Ecc 10:1) |
3 sn Qoheleth creates a wordplay by using two Hebrew words for social honor or influence: “weighty” = honorable (יָקָר, yaqar) and “heavy” = honor (כָּבוֹד, cavod). |
| (0.45701620967742) | (Isa 16:4) |
4 tn A perfect verbal form is used here and in the next two lines for rhetorical effect; the demise of the oppressor(s) is described as if it had already occurred. |
| (0.45701620967742) | (Isa 42:7) |
1 sn This does not refer to literal physical healing of the blind. As the next two lines suggest, this refers metonymically to freeing captives from their dark prisons where their eyes have grown unaccustomed to light. |
