Discovery Box| (0.30) | (Jer 4:16) | 1 tn The words “They are saying” are not in the text but are implicit in the connection and are supplied in the translation for clarification. |
| (0.30) | (Isa 57:14) | 1 tn Since God is speaking throughout this context, perhaps we should emend the text to “and I say.” However, divine speech is introduced in v. 15. |
| (0.30) | (Isa 37:26) | 2 tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say. |
| (0.30) | (Pro 30:28) | 1 sn The point of this saying is that a weak creature like a lizard, that is so easily caught, cannot be prevented from getting into the most significant places. |
| (0.30) | (Pro 29:19) | 4 sn To say “there is no answer” means that this servant does not obey—he has to be trained in a different way. |
| (0.30) | (Pro 26:24) | 3 sn Hypocritical words may hide a wicked heart. The proverb makes an observation: One who in reality despises other people will often disguise that with what he says. |
| (0.30) | (Pro 23:28) | 3 sn Verses 26-28 comprise the seventeenth saying; it warns the young person to follow the instructions about temptations because there are plenty of temptresses lurking about. |
| (0.30) | (Pro 23:9) | 2 sn Saying number nine indicates that wisdom is wasted on a fool. The literature of Egypt has no specific parallel to this one. |
| (0.30) | (Pro 22:29) | 4 sn The fifth saying affirms that true skill earns recognition and advancement (cf. Instruction of Amenemope, chap. 30, 27:16-17 [ANET 424]). |
| (0.30) | (Pro 22:28) | 2 sn The fourth saying deals with respect for property that belongs to other people (cf. Instruction of Amenemope, chap. 6, 7:12-13 [ANET 422]). |
| (0.30) | (Pro 22:20) | 2 tn The term “sayings” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity. |
| (0.30) | (Pro 22:18) | 2 tn Heb “keep them,” referring to the words of the wise expressed in these sayings. The referent has been specified in the translation for clarity. |
| (0.30) | (Pro 22:12) | 4 sn The proverb affirms that God in safeguarding true knowledge will frustrate deception from faithless people—what they say will not have its intended effect. |
| (0.30) | (Pro 20:9) | 1 sn The verse is a rhetorical question; it is affirming that no one can say this because no one is pure and free of sin. |
| (0.30) | (Pro 18:15) | 2 sn The wise continually seek more knowledge. D. Kidner says, “Those who know most know best how little they know” (Proverbs [TOTC], 129). |
| (0.30) | (Pro 18:6) | 3 tn Heb “calls for.” This is personification: What the fool says “calls for” a beating or flogging. The fool deserves punishment, but does not actually request it. |
| (0.30) | (Pro 16:10) | 3 tn Heb “his mouth.” The term “mouth” is a metonymy of cause for what the king says: his pronouncements and legal decisions. |
| (0.30) | (Pro 16:1) | 1 sn Humans may set things in order, plan out what they are going to say, but God sovereignly enables them to put their thoughts into words. |
| (0.30) | (Pro 16:1) | 4 sn There are two ways this statement can be taken: (1) what one intends to say and what one actually says are the same, or (2) what one actually says differs from what the person intended to say. The second view fits the contrast better. The proverb then is giving a glimpse of how God even confounds the wise. When someone is trying to speak [“answer” in the book seems to refer to a verbal answer] before others, the Lord directs the words according to his sovereign will. |
| (0.30) | (Pro 14:3) | 3 tn Heb “a rod of back.” The noun גֵּוֹה functions as a genitive of specification: “a rod for his back.” The fool is punished because of what he says. |
