Discovery Box| (0.46074659615385) | (Pro 19:6) |
1 sn The Hebrew verb translated “entreat the favor” is often used to express prayer when God is the one whose favor is being sought; here it is the prince who can grant requests. |
| (0.46074659615385) | (Pro 20:3) |
2 sn One cannot avoid conflict altogether; but the proverb is instructing that at the first sign of conflict the honorable thing to do is to find a way to end it. |
| (0.46074659615385) | (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. |
| (0.46074659615385) | (Pro 22:14) |
5 sn The proverb is saying that the |
| (0.46074659615385) | (Pro 23:34) |
2 sn The point of these similes is to compare being drunk with being seasick. One who tries to sleep when at sea, or even worse, when up on the ropes of the mast, will be tossed back and forth. |
| (0.46074659615385) | (Pro 24:13) |
1 sn The twenty-sixth saying teaches that one should develop wisdom because it has a profitable future. The saying draws on the image of honey; its health-giving properties make a good analogy to wisdom. |
| (0.46074659615385) | (Pro 25:16) |
2 tn The verb means “to be satisfied; to be sated; to be filled.” Here it means more than satisfied, since it describes one who overindulges and becomes sick. The English verb “stuffed” conveys this idea well. |
| (0.46074659615385) | (Pro 25:17) |
2 tn Heb “gets full.” This verb means “to be sated; to be satisfied; to be filled.” It is often used with reference to food, but here it refers to frequent visits that wear out one’s welcome (cf. NLT). |
| (0.46074659615385) | (Pro 26:12) |
1 tn The verse simply uses a perfect tense. The meaning of the verse would be the same if this were interpreted as an affirmation rather than as an interrogative. The first line calls such a person to one’s attention. |
| (0.46074659615385) | (Pro 26:23) |
3 sn The analogy fits the second line very well. Glaze makes a vessel look beautiful and certainly different from the clay that it actually is. So is one who has evil intent (“heart”) but covers it with glowing speech. |
| (0.46074659615385) | (Pro 28:22) |
2 sn The one who is hasty to gain wealth is involved in sin in some way, for which he will be punished by poverty. The idea of “hastening” after riches suggests a dishonest approach to acquiring wealth. |
| (0.46074659615385) | (Pro 29:22) |
1 tn Heb “a man of anger.” Here “anger” is an attributive (“an angry man”). This expression describes one given to or characterized by anger, not merely temporarily angry. The same is true of the next description. |
| (0.46074659615385) | (Pro 29:23) |
3 sn The Hebrew word translated “lowly” forms an implied comparison: To be humble is like being low, base, earthbound; whereas pride is often compared to being high, lofty – at least in one’s own eyes. |
| (0.46074659615385) | (Pro 30:16) |
2 tn Heb “the closing of the womb,” a situation especially troubling for one who is consumed with a desire for children (e.g., Gen 16:2; 30:1). |
| (0.46074659615385) | (Pro 30:20) |
4 sn This is the amazing part of the observation. It is one thing to sin, for everyone sins, but to dismiss the act of adultery so easily, as if it were no more significant than a meal, is incredibly brazen. |
| (0.46074659615385) | (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. |
| (0.46074659615385) | (Ecc 2:25) |
1 tn Heb “For who can…?” The rhetorical question is an example of negative affirmation, expecting a negative answer: “No one can!” (see E. W. Bullinger, Figures of Speech, 949-51). |
| (0.46074659615385) | (Ecc 5:11) |
3 tn The form is plural in the Hebrew text, but the plural is one of intensification; it is used here to emphasize the owner’s authority over his wealth. See GKC 399 §124.i. See v one%27s&tab=notes" ver="">13 as well. |
| (0.46074659615385) | (Sos 8:6) |
2 sn There were two kinds of cylinder seals in the ancient Near East, namely, those worn around one’s neck and those worn around one’s wrist. The typical Mesopotamian seal was mounted on a pin and hung on a string or necklace around one’s neck. The cylinder seal hung around one’s neck would, figuratively speaking, rest over the heart (metonymy of association). The Beloved wished to be to Solomon like a cylinder seal worn over his heart. She wanted to be as intimate with her lover as the seal worn by him (W. W. Hallo, “‘As the Seal Upon Thy Heart’: Glyptic Roles in the Biblical World,” BRev 2 [1985]: 26). |
| (0.46074659615385) | (Isa 3:17) |
1 tn In the Hebrew text vv. one%27s&tab=notes" ver="">16-17 and one long sentence, “Because the daughters of Zion are proud and walk…, the sovereign master will afflict….” In v. one%27s&tab=notes" ver="">17 the Lord refers to himself in the third person. |
