Discovery Box| (0.33) | (Isa 11:1) | 2 tc The Hebrew text has יִפְרֶה (yifreh, “will bear fruit,” from פָּרָה, parah), but the ancient versions, as well as the parallelism suggest that יִפְרַח (yifrakh, “will sprout”, from פָּרַח, parakh) is the better reading here. See J. N. Oswalt, Isaiah (NICOT), 1:276, n. 2. |
| (0.33) | (Isa 10:16) | 3 tc Heb “and in the place of his glory burning will burn, like the burning of fire.” The highly repetitive text (יֵקַד יְקֹד כִּיקוֹד אֵשׁ, yeqad yeqod kiqod’esh) may be dittographic; if the second consonantal sequence יקד is omitted, the text would read “and in the place of his glory, it will burn like the burning of fire.” |
| (0.33) | (Isa 5:16) | 3 tn Heb “The holy God will be set apart by fairness.” In this context God’s holiness is his sovereign royal authority, which implies a commitment to justice (see the note on the phrase “the sovereign king of Israel” in 1:4). When God judges evildoers as they deserve, his sovereignty will be acknowledged. |
| (0.33) | (Isa 3:24) | 1 tn Heb “and it will be in place of spices there will be a stench.” The nouns for “spices” and “stench” are right next to each other in the MT for emphatic contrast. The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2. |
| (0.33) | (Isa 1:20) | 1 sn The wordplay in the Hebrew draws attention to the options. The people can obey, in which case they will “eat” v. 19 (תֹּאכֵלוּ [toʾkhelu], Qal active participle of אָכַל) God’s blessing, or they can disobey, in which case they will be devoured (Heb “eaten,” תְּאֻכְּלוּ, [teʾukkelu], Qal passive/Pual of אָכַל) by God’s judgment. |
| (0.33) | (Ecc 10:8) | 2 tn Heb “a serpent will bite him.” The clause “he who breaks through a wall” (וּפֹרֵץ גָּדֵר, uforets gader) is a nominative absolute—the casus pendens is picked up by the resumptive pronoun in the following clause “a serpent will bite him” (יִשְּׁכֶנּוּ נָחָשׁ, yishekhennu nakhash). This construction is used for rhetorical emphasis (see IBHS 76-77 §4.7c). |
| (0.33) | (Pro 30:33) | 3 sn The analogy indicates that continuously pressing certain things will yield results, some good, some bad. So pressing anger produces strife. The proverb advises people to strive for peace and harmony through humility and righteousness. To do that will require “letting up” on anger. |
| (0.33) | (Pro 28:26) | 3 tn The verb form יִמָּלֵט (yimmalet) is the Niphal imperfect; the form means “to escape.” In this context one would conclude that it means “to escape from trouble,” because the one who lives in this life by wisdom will escape trouble, and the one who trusts in himself will not. |
| (0.33) | (Pro 28:25) | 4 tn The verb דָּשֵׁן (dashen) means “to be fat,” and in the Piel/Pual stems “to make fat/to be made fat” (cf. KJV, ASV). The idea of being “fat” was symbolic of health and prosperity—the one who trusts in the Lord will be abundantly prosperous and fully gratified (cf. NRSV “will be enriched”). |
| (0.33) | (Pro 28:23) | 4 tn The construction uses the Hiphil participle מַחֲלִיק (makhaliq, “makes smooth”) followed by the adverbial accusative of means, the metonymy “tongue”—he makes what he says smooth. This will be pleasing for the moment, but it will offer no constructive help like the rebuke would. |
| (0.33) | (Pro 28:10) | 2 sn This proverb is teaching that those who corrupt others will be destroyed, usually by their own devices, but those who manage to avoid being corrupted will be rewarded. According to this proverb the righteous can be led astray (e.g., 26:27). |
| (0.33) | (Pro 28:16) | 2 tc This follows the Qere reading of the participle which is singular (as opposed to the plural). The implication is that this one is also a ruler, paralleling the first half. But since he “hates” (= rejects) unjust gain he will extend [his] days, meaning he will enjoy a long and happy life (cf. NIV, NRSV, CEV). |
| (0.33) | (Pro 28:14) | 2 sn The one who “hardens his heart” in this context is the person who refuses to fear sin and its consequences. The image of the “hard heart” is one of a stubborn will, unyielding and unbending (cf. NCV, TEV, NLT). This individual will fall into sin. |
| (0.33) | (Pro 28:9) | 2 sn It is hard to imagine how someone who willfully refuses to obey the law of God would pray according to the will of God. Such a person is more apt to pray for some physical thing or make demands on God. (Of course a prayer of repentance would be an exception and would not be an abomination to the Lord.) |
| (0.33) | (Pro 27:14) | 1 tn The verse begins with the Piel participle from בָּרַךְ (barakh). It could be taken as the subject, with the resulting translation: “Blessing…will be counted as a curse.” However, that would be rather awkward. So it is preferable to take the first line as the condition (“if someone blesses”) and the second as the consequence (“[then] it will be counted”). |
| (0.33) | (Pro 26:26) | 3 sn The Hebrew verb means “to uncover,” here in the sense of “to reveal; to make known; to expose.” The verse is promising that the evil the person has done will be exposed publicly. The common belief that righteousness will ultimately triumph informs this saying. |
| (0.33) | (Pro 24:22) | 2 sn The reward for living in peace under God in this world is that those who do will escape the calamities that will fall on the rebellious. Verse 21a is used in 1 Peter 2:17, and v. 22 is used in Romans 13:1-7 (v. 4). This is the thirtieth and last of this collection. |
| (0.33) | (Pro 21:21) | 1 sn These two attributes, “righteousness” (צְדָקָה, tsedaqah) and “loyal love” (חֶסֶד, khesed) depict the life style of the covenant-believer who is pleasing to God and a blessing to others. The first term means that he will do what is right, and the second means that he will be faithful to the covenant community. |
| (0.33) | (Pro 21:16) | 3 tn Heb “will remain” or “will rest.” The Hebrew word נוּחַ (nuakh) does not here carry any of the connotations of comforting repose in death that the righteous enjoy; it simply means “to remain; to reside; to dwell.” The choice of this verb might have an ironic twist to it, reminding the wicked what might have been. |
| (0.33) | (Pro 21:10) | 3 tn The form יֻחַן (yukhan) is a Hophal imperfect from חָנַן (khanan); it means “to be shown mercy”—here negated to mean “he will not be shown mercy.” The person who lives to satisfy his own craving for evil will not be interested in meeting the needs of others. |
