Discovery Box| (0.25) | (Pro 21:4) | 1 tc The MT reads “the tillage (נִר, nir) of the wicked.” The LXX, other versions, and some Hebrew manuscripts read “the lamp (נֵר, ner) of the wicked” (so ASV, NASB, NIV, NRSV). Both are difficult in the context. |
| (0.25) | (Pro 20:29) | 1 tn The Hebrew term תִּפְאֶרֶת (tifʾeret) means “beauty; glory”; in a context like this it means “honor” in the sense of glorying or boasting (BDB 802 s.v. 3.b). |
| (0.25) | (Pro 20:29) | 2 tn The Hebrew term הֲדַר (hadar), the noun in construct, means “splendor; honor; ornament.” The latter sense is used here, since grey hair is like a crown on the head. |
| (0.25) | (Pro 20:11) | 2 sn The Hebrew verb נָכַר (nakhar) means “to recognize” more than simply “to know.” Certain character traits can be recognized in a child by what he does (cf. NCV “by their behavior”). |
| (0.25) | (Pro 20:11) | 1 sn In the first nine chapters of the book of Proverbs the Hebrew term נַעַר (naʿar) referred to an adolescent, a young person whose character was being formed in his early life. |
| (0.25) | (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. |
| (0.25) | (Pro 17:4) | 3 tc The verb מֵזִין (mezin) would be a Hiphil participle from זון (zwn, “to feed”). The suggested emendation is מַאֲזִין (maʿazin), derive it from the denominative verb אזן (ʾzn, “to give ear, listen”). Two Hebrew mss have this variant. |
| (0.25) | (Pro 16:30) | 3 tc Heb “to devise perversity.” The Hebrew text implies a verbal element before the infinitive “[does so] to devise perversity,” while the LXX uses a finite verb, which suggests an imperfect verb. |
| (0.25) | (Pro 14:26) | 1 tn Heb “In the fear of the Lord [there is] confidence of strength.” The verb “one has” is supplied in the translation for the Hebrew nominal clause for the sake of smoothness. |
| (0.25) | (Pro 14:29) | 1 tn Or “Someone who is slow to anger [has] great understanding.” The translation treats the Hebrew nominal clause as having predicate-subject word order, similar to predicate position for adjectival clauses. But the issue of basic word order is debated. |
| (0.25) | (Pro 13:18) | 2 tn The phrase “ends up in” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness. |
| (0.25) | (Pro 13:15) | 4 tn The Hebrew has a nominal clause: “the way [conduct] of the treacherous [is] destruction.” The verb “ends [in]” is supplied for style and in keeping with the image of a pathway leading to a destination. |
| (0.25) | (Pro 13:9) | 2 tn The verb יִשְׂמָח (yismakh) is normally translated “to make glad; to rejoice.” But with “light” as the subject, it has the connotation “to shine brightly” (see G. R. Driver, “Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 180). |
| (0.25) | (Pro 11:15) | 4 tn Heb “striking.” The term “hands” does not appear in the Hebrew text, but is implied. The imagery here is shaking hands to seal a contract. It does not refer to greeting people with a handshake or exclude all business agreements. |
| (0.25) | (Pro 11:9) | 2 sn The Hebrew word originally meant “impious, godless, polluted, profane.” It later developed the idea of a “hypocrite” (Dan 11:32), one who conceals his evil under the appearance of godliness or kindness. This one is a false flatterer. |
| (0.25) | (Pro 11:7) | 1 tc The LXX alters the proverb to speak first of the righteous: “When the righteous dies, hope does not perish; but the boasting by the ungodly perishes.” The spirit of the saying is similar to the Hebrew. Perhaps the LXX translators wanted to see the hope of the righteous fulfilled in the world to come. However, they may have tried to address the conceptual problem that arises from a literal reading of the Hebrew, “when a wicked person dies, hope perishes.” The LXX has “hope does not perish.” If the Hebrew text they used read “not,” they may have inferred that the proverb should talk about the righteous. If a “not” were restored to the Hebrew, it would then contrast true hope from hope in power: “When a wicked person dies, hope (itself) does not perish; but expectation based on power has perished.” But note that the LXX text of Proverbs is generally loose as a translation and sometimes has apparent substitutions. |
| (0.25) | (Pro 11:7) | 4 tn The use of the Hebrew perfect verb as a perfective, showing the continuing results of an event in the past, emphasizes the finality of the situation. The hope associated with the wicked person is now gone. |
| (0.25) | (Pro 10:22) | 3 tn Heb “makes rich” (so NASB); NAB “brings wealth.” The direct object “a person” does not appear in the Hebrew but is implied by the Hiphil verb; it is supplied in the translation. |
| (0.25) | (Pro 9:12) | 1 tn The text simply has the preposition ל (lamed) with a suffix, but this will be the use of the preposition classified as “interest,” either for advantage or disadvantage (R. J. Williams, Hebrew Syntax, 48-49, §271). |
| (0.25) | (Pro 9:8) | 2 tn Heb “lest he hate you.” The particle פֶּן (pen, “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.” |
