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Discovery Box| (0.18) | (Pro 17:24) | 1 tn The verse begins with אֶת־פְּנֵי מֵבִין (ʾet pene mevin), “before the discerning” or “the face of the discerning.” The particle אֶת here is simply drawing emphasis to the predicate (IBHS 182-83 §10.3.2b). Cf. NIV “A discerning man keeps wisdom in view.” |
| (0.18) | (Pro 17:9) | 1 tn Heb “covers” (so NASB); NIV “covers over.” How people respond to the faults of others reveals whether or not they have love. The contrast is between one who “covers” (forgives, cf. NCV, NRSV) the fault of a friend and one who repeats news about it. The former promotes love because he cares about the person; the latter divides friends. |
| (0.18) | (Pro 17:13) | 1 tn The sentence begins with the participle מֵשִׁיב (meshiv, “the one who repays”). The whole first colon may be taken as an independent nominative absolute, with the formal sentence to follow. Some English versions have made the first colon a condition by supplying “if” (NAB, NIV, TEV, NLT). |
| (0.18) | (Pro 17:6) | 4 tn The noun תִּפְאָרָת (tifʾarat) means “beauty; glory” (BDB 802 s.v.). In this passage “glory” seems to be identified with “glorying; boasting”; so a rendering that children are proud of their parents would be in order. Thus, “glory of children” would be a subjective genitive, the glorying that children do.” |
| (0.18) | (Pro 17:3) | 5 sn The participle בֹּחֵן (bokhen, “tests”) in this emblematic parallelism takes on the connotations of the crucible and the furnace. When the Lord “tests” human hearts, the test, whatever form it takes, is designed to improve the value of the one being tested. Evil and folly will be removed when such testing takes place. |
| (0.18) | (Pro 17:3) | 1 sn The noun מַצְרֵף (matsref) means “a place or instrument for refining” (cf. ASV, NASB “the refining pot”). The related verb, which means “to melt, refine, smelt,” is used in scripture literally for refining and figuratively for the Lord’s purifying and cleansing and testing people. |
| (0.18) | (Pro 17:1) | 2 sn The Hebrew word means “quietness” or “ease.” It represents a place where there can be carefree ease because of the sense of peace and security. The Greek rendering suggests that those translators read it as “peace.” Even if the fare is poor, this kind of setting is to be preferred. |
| (0.18) | (Pro 16:32) | 1 tn One who is “slow to anger” is a patient person (cf. NAB, NIV, NLT). This is explained further in the parallel line by the description of “one who rules his spirit” (וּמֹשֵׁל בְּרוּחוֹ, umoshel berukho), meaning “controls his temper.” This means the person has the emotions under control and will not “fly off the handle” quickly. |
| (0.18) | (Pro 16:30) | 2 sn The participle עֹצֶה (ʿotseh) describes one as shutting his eyes (cf. KJV, ASV). This could mean simply “closing the eyes,” or it could refer to “winking” (so many English versions). The proverb is saying that facial expressions often reveal if someone is plotting evil (e.g., 6:13-14). |
| (0.18) | (Pro 16:26) | 4 tn This verb, אָכַף (ʾakaf), occurs only here in the Hebrew Bible. Cognate languages associate it with saddling an animal or pressing. A similar English idiom might be “to spur on.” The verbs in the proverb are past time, noting a pattern which has been observed and is prototypical. |
| (0.18) | (Pro 16:26) | 5 tc The LXX has apparently misread פִּיהוּ (pihu) and inserted the idea of “ruin” for the laborer: “he drives away ruin.” This influenced the Syriac to some degree; however, its first clause understood “suffering” instead of “labor”: “the person who causes suffering suffers.” |
| (0.18) | (Pro 16:28) | 2 tn The term אַלּוּף (ʾalluf) refers to a “friend” or “an intimate associate.” The word has other possible translations, including “tame” or “docile” when used of animals. Rashi, a Jewish scholar who lived a.d. 1040-1105, took it in the later sense of “prince,” saying that such speech alienates the Prince, namely God. But that is a forced interpretation of the line. |
| (0.18) | (Pro 16:19) | 2 tn Heb “than to divide plunder.” The word “plunder” implies that the wealth taken by the proud was taken violently and wrongfully—spoils are usually taken in warfare. R. N. Whybray translates it with “loot” (Proverbs [CBC], 95). The proud are in rebellion against God, overbearing and oppressive. One should never share the “loot” with them. |
| (0.18) | (Pro 16:18) | 3 sn Many proverbs have been written in a similar way to warn against the inevitable disintegration and downfall of pride. W. McKane records an Arabic proverb: “The nose is in the heavens, the seat is in the mire” (Proverbs [OTL], 490). |
| (0.18) | (Pro 16:17) | 2 tn The form סוּר (sur) is a Qal infinitive; it indicates that a purpose of the righteous life is to turn away from evil. “Evil” here has the sense of sinful living. So the first line asserts that the well-cared-for life avoids sin. |
| (0.18) | (Pro 16:17) | 3 sn The second half of the verse uses two different words for “guard”; this one is נֹצֵר (notser) “the one who guards his way,” and the first is שֹׁמֵר (shomer) “the one who guards his life” (the order of the words is reversed in the translation). The second colon then explains further the first (synthetic parallelism) because to guard one’s way preserves life. |
| (0.18) | (Pro 16:12) | 1 sn The “wickedness” mentioned here (רֶשַׁע, reshaʿ) might better be understood as a criminal act, for the related word “wicked” can also mean the guilty criminal. If a king is trying to have a righteous administration, he will detest any criminal acts. |
| (0.18) | (Pro 16:11) | 1 tn Heb “a scale and balances of justice.” This is an attributive genitive, meaning “just scales and balances.” The law required that scales and measures be accurate and fair (Lev 19:36; Deut 25:13). Shrewd dishonest people kept light and heavy weights to make unfair transactions. |
| (0.18) | (Pro 16:7) | 2 tn The first line uses an infinitive in a temporal clause, followed by its subject in the genitive case: “in the taking pleasure of the Lord” = “when the Lord is pleased with.” So the condition set down for the second colon is a lifestyle that is pleasing to God. |
| (0.18) | (Pro 16:5) | 4 tn The B-line continues the A-line, stating the eventual outcome of the Lord’s abhorrence of arrogance—he will punish them. “Will not go unpunished” is an understatement (tapeinosis) to stress first that they will certainly be punished; whereas those who humble themselves before God in faith will not be punished. |
