Discovery Box| (0.1238571875) | (Pro 1:5) |
4 tn The Niphal substantival participle נָבוֹן (navon, “discerning”), rather than the noun, is used to describe a person who is habitually characterized by discernment. Kir+Heres&tab=notes" ver="">1:5 forms a striking contrast to Kir+Heres&tab=notes" ver="">1:4 – there was the simpleton and the youth, here the wise and discerning. Both need this book. |
| (0.1238571875) | (Pro 1:23) |
3 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.” |
| (0.1238571875) | (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. |
| (0.1238571875) | (Pro 1:32) |
3 tn Heb “complacency” (so NASB, NIV, NRSV, NLT); NAB “smugness.” The noun שַׁלְוַה (shalvah) means (1) positively: “quietness; peace; ease” and (2) negatively: “self-sufficiency; complacency; careless security” (BDB 1017 s.v.), which is the sense here. It is “repose gained by ignoring or neglecting the serious responsibilities of life” (C. H. Toy, Proverbs [ICC], 29). |
| (0.1238571875) | (Pro 2:2) |
4 tn The Hiphil imperfect (“by turning”) continues the nuance introduced by the infinitive construct in the first colon (GKC 352 §114.r). The verb נָטָה (natah) normally means “to stretch out” and only occasionally “to turn” or “to incline” one’s heart to something, as is the case here. |
| (0.1238571875) | (Pro 2:10) |
1 tn The noun לֵב (lev, “heart”) functions as a metonymy of association for “mind” and “thoughts” (BDB 524 s.v. Kir+Heres&tab=notes" ver="">3). It represents the center of the inner life where the volition and emotions join to bring about actions. It is used here in parallelism with נֶפֶשׁ (nefesh, “soul”), for which see note. |
| (0.1238571875) | (Pro 2:10) |
3 tn Heb “pleasant.” The verb יִנְעָם (yin’am, “to be pleasant”) describes what is attractive. It is used of being physically attracted to one’s lover (Song 7:7) or to a close friendship (2 Sam 1:26). Here wisdom becomes attractive to the righteous, that is, the righteous desires to acquire it. |
| (0.1238571875) | (Pro 2:12) |
3 tn Heb “man.” The singular noun אִישׁ (’ish, “man”) here will be further defined in vv. Kir+Heres&tab=notes" ver="">13-15 with plural forms (verbs, nouns and suffixes). So the singular functions in a collective sense which is rendered in a plural sense in the translation for the sake of clarification and smoothness. |
| (0.1238571875) | (Pro 3:2) |
3 tn The noun שָׁלוֹם (shalom, “peace”) here means “welfare, health, prosperity” (BDB 1022 s.v. Kir+Heres&tab=notes" ver="">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. |
| (0.1238571875) | (Pro 3:14) |
5 tn Heb “yield.” The noun תְּבוּאָה (tÿvu’ah, “product; yield”) is normally used of crops and harvests (BDB 100 s.v. Kir+Heres&tab=notes" ver="">1). Here it is figurative for the moral benefit of wisdom (BDB 100 s.v. Kir+Heres&tab=notes" ver="">2.b). |
| (0.1238571875) | (Pro 3:23) |
3 sn The verb נָגַף (ragaf, “to strike; to smite”) sometimes means “to stumble” against a stone (e.g., Ps 91:12). Here the object (“stone”) is implied (BDB 619 s.v.). This is a figure (hypocatastasis) comparing stumbling on a stone in the path to making serious mistakes in life that bring harm. |
| (0.1238571875) | (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. Kir+Heres&tab=notes" ver="">25. God will protect the wise (or, righteous) from the consequences of sin (snares) that afflict the wicked. |
| (0.1238571875) | (Pro 3:34) |
2 tn Heb “he mocks those who mock.” The repetition of the root לִיץ (lits, “to scorn; to mock”) connotes poetic justice; the punishment fits the crime. Scoffers are characterized by arrogant pride (e.g., Prov 21:24), as the antithetical parallelism with “the humble” here emphasizes. |
| (0.1238571875) | (Pro 4:18) |
2 tn The construction uses the Qal active participle of הָלַךְ (halakh) in a metaphorical sense to add the idea of continuance or continually to the participle הוֹלֵךְ (holekh). Here the path was growing light, but the added participle signifies continually. |
| (0.1238571875) | (Pro 4:23) |
1 tn Heb “more than all guarding.” This idiom means “with all vigilance.” The construction uses the preposition מִן (min) to express “above; beyond,” the word “all” and the noun “prison; guard; act of guarding.” The latter is the use here (BDB 1038 s.v. מִשְׁמָר). |
| (0.1238571875) | (Pro 4:24) |
1 tn Heb “crookedness.” The noun עִקְּשׁוּת (’iqqÿshut) refers to what is morally twisted or perverted. Here it refers to things that are said (cf. NAB “dishonest talk”; NRSV “crooked speech”). The term “mouth” functions as a metonymy of cause for perverse speech. Such perverse talking could be subtle or blatant. |
| (0.1238571875) | (Pro 6:3) |
4 tn Heb “be bold.” The verb רָהַב (rahav) means “to act stormily; to act boisterously; to act arrogantly.” The idea here is a strong one: storm against (beset, importune) your neighbor. The meaning is that he should be bold and not take no for an answer. Cf. NIV “press your plea”; TEV “beg him to release you.” |
| (0.1238571875) | (Pro 6:11) |
2 tn The Hebrew word for “armed” is probably connected to the word for “shield” and “deliver” (s.v. גָּנַן). G. R. Driver connects it to the Arabic word for “bold; insolent,” interpreting its use here as referring to a beggar or an insolent man (“Studies in the Vocabulary of the Old Testament, IV,” JTS 33 [1933]: 38-47). |
| (0.1238571875) | (Pro 6:18) |
1 tn Heb “heart that devises plans of wickedness.” The latter term is an attributive genitive. The heart (metonymy of subject) represents the will; here it plots evil schemes. The heart is capable of evil schemes (Gen 6:5); the heart that does this is deceitful (Prov 12:20; 14:22). |
| (0.1238571875) | (Pro 6:22) |
3 tn In both of the preceding cola an infinitive construct was used for the temporal clauses; now the construction uses a perfect tense with vav (ו) consecutive. The verb would then be equivalent to an imperfect tense, but subordinated as a temporal clause here. |
