Discovery Box| (0.29) | (Pro 14:23) | 4 sn The noun מַחְסוֹר (makhsor, “need; thing needed; poverty”) comes from the verb “to lack; to be lacking; to decrease; to need.” A person given to idle talk rather than industrious work will have needs that go unmet. |
| (0.29) | (Pro 14:9) | 2 tc The LXX reads “houses of transgressors will owe purification.” Tg. Prov 14:9 has “guilt has its home among fools,” apparently reading יָלִין (yalin, “to spend the night, dwell”) instead of יָלִיץ (yalits, “to scoff at”). |
| (0.29) | (Pro 13:5) | 1 tn Heb “will hate.” The verb שָׂנֵא (saneʾ, “to hate”) can express a range of feelings of dislike or the implications of such. It can, then, have the connotation “to reject, spurn” (see NIDOTTE 1254 s.v.). |
| (0.29) | (Pro 12:14) | 1 tn Heb “fruit of the lips.” The term “fruit” is the implied comparison, meaning what is produced; and “lips” is the metonymy of cause, referring to speech. Proper speech will result in good things. |
| (0.29) | (Pro 11:29) | 1 tn The verb עָכַר (ʿakhar, “to trouble”) refers to actions which make life difficult for one’s family (BDB 747 s.v.). He will be cut out of the family inheritance. |
| (0.29) | (Pro 11:24) | 4 tn Heb “comes to lack.” The person who withholds will come to the diminishing of his wealth. The verse uses hyperbole to teach that giving to charity does not make anyone poor, and neither does refusal to give ensure prosperity. |
| (0.29) | (Pro 11:9) | 4 sn The antithetical proverb states that a righteous person can escape devastating slander through knowledge. The righteous will have sufficient knowledge and perception to see through the hypocrisy and avoid its effect. |
| (0.29) | (Pro 11:7) | 2 sn The subject of this proverb is the hope of the wicked. His expectations die with him (Ps 49). Any hope for long life and success borne of wickedness will be disappointed. |
| (0.29) | (Pro 11:3) | 1 sn This contrasts two lifestyles, affirming the value of integrity. The upright live with integrity—blamelessness—and that integrity leads them in success and happiness. Those who use treachery will be destroyed by it. |
| (0.29) | (Pro 11:6) | 3 tc The Hebrew text has the singular construct form וּבְהַוַּת (uvehavvat) which may be from I הַוָּה (havvah, “desire of”) or II הַוָּה (havvah, “disaster of, destruction of”). The line would read “but in the desire of…” (cf. NLT “the ambition of… entraps them”) or “but in the disaster of the treacherous they will be caught.” The BHS editors propose repointing the word to the plural absolute form וּבְהַוֹּת (uvehavvot) resulting in “the treacherous will be ensnared in [their] desires” or “the treacherous will be caught in disasters.” The LXX has a singular form, but it does not represent a Hebrew construct form and not necessarily the same word as the MT: “ungodliness will fall into [the hands of] unrighteousness” or “encounters injustice.” |
| (0.29) | (Pro 10:30) | 1 sn This proverb concerns the enjoyment of covenant blessings—dwelling in the land of Israel. It is promised to the righteous for an eternal inheritance, and so the wicked cannot expect to settle there—they will be exiled. |
| (0.29) | (Pro 10:7) | 1 sn “Memory” (זֵכֶר, zekher) and “name” are often paired as synonyms. “Memory” in this sense has to do with reputation, fame. One’s reputation will be good or bad by righteousness or wickedness respectively. |
| (0.29) | (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). |
| (0.29) | (Pro 7:2) | 2 tn The construction of an imperative with the vav (ו) of sequence after another imperative denotes a logical sequence of purpose or result: “that you may live,” or “and you will live.” |
| (0.29) | (Pro 5:22) | 4 sn The lack of discipline and control in the area of sexual gratification is destructive. The one who plays with this kind of sin will become ensnared by it and led to ruin. |
| (0.29) | (Pro 4:16) | 1 tn The verb יָשַׁן (yashan) “to be asleep” is a stative root. In the imperfect it can be future “will not sleep” or modal, in this case abilative, “are not able to sleep.” |
| (0.29) | (Pro 4:9) | 1 sn The personification of wisdom continues with the bestowal of a wreath for the head (e.g., 1:9). The point is that grace will be given to the individual like a wreath about the head. |
| (0.29) | (Pro 4:12) | 3 sn The progression from walking to running is an idiom called “anabasis,” suggesting that as greater and swifter progress is made, there will be nothing to impede the progress (e.g., Isa 40:31). |
| (0.29) | (Pro 3:2) | 1 tn Heb “They will add to you.” The verb appears in the second half of the Hebrew line but has been moved to the beginning in the translation for the sake of smoothness. |
| (0.29) | (Pro 1:30) | 1 tn The verb “spurned” (נָאַץ, naʾats) is parallel to “comply, accede to, be willing” (e.g., 1:10). This is how the morally stubborn fool acts (e.g., 15:5). |
