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Discovery Box| (0.30) | (Pro 26:25) | 1 tn The particle כִּי (ki) is here interpreted with a temporal nuance. It is also possible that it could be read as concessive (so NIV, NLT “Though”). |
| (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 26:15) | 3 sn The proverb is stating that the sluggard is too lazy to eat; this is essentially the same point made in 19:24 (see the note there). |
| (0.30) | (Pro 25:19) | 1 sn The similes in this emblematic parallelism focus on things that are incapable of performing certain activities—they are either too painful to use or are ineffective. |
| (0.30) | (Pro 25:14) | 3 tn Heb “a gift of falsehood.” This would mean that the individual brags about giving a gift, when there is no gift. |
| (0.30) | (Pro 24:25) | 1 tn The verb means “to be pleasant; to be delightful.” The imperfect tense promises that there “will be delight” to those who rebuke the wicked. |
| (0.30) | (Pro 24:21) | 1 tn Heb “my son,” but there is no indication in the immediate context that this should be limited only to male children. |
| (0.30) | (Pro 24:1) | 2 tn The Hitpael jussive is from the verb that means “to crave; to desire.” This is more of a coveting, an intense desire. |
| (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 22:17) | 4 tn Heb “knowledge” (so KJV, NASB); in this context it refers to the knowledge that is spoken by the wise, hence “instruction.” |
| (0.30) | (Pro 22:18) | 4 sn If the teachings are preserved in the heart/mind of the disciple, then that individual will always be ready to speak what was retained. |
| (0.30) | (Pro 22:15) | 1 sn The passive participle is figurative (implied comparison with “binding”); it means that folly forms part of a child’s nature (J. H. Greenstone, Proverbs, 238). |
| (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 21:27) | 2 sn This rhetorical device shows that if the act is abomination, the wicked heart is an even greater sin. It argues from the lesser to the greater. |
| (0.30) | (Pro 22:3) | 2 tn All the verbs in this verse are perfect forms, so past tense in English. They portray events that have happened as prototypical of what commonly happens. |
| (0.30) | (Pro 21:1) | 2 sn “Hand” in this passage is a personification; the word is frequently used idiomatically for “power,” and that is the sense intended here. |
| (0.30) | (Pro 20:13) | 2 tn The second line uses two imperatives in a sequence (without the vav [ו]): “open your eyes” and then (or, in order that) you will “be satisfied.” |
| (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. |
