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Discovery Box| (0.30) | (Pro 31:20) | 1 tn The verb (פָּרְשָׁה, pareshah) is a perfect form of a dynamic verb. As such, it should be understood as past tense or perfective. |
| (0.30) | (Pro 30:33) | 2 sn There is a subtle wordplay here with the word for anger: It is related to the word for nose in the preceding colon. |
| (0.30) | (Pro 30:33) | 1 tn This line provides the explanation for the instruction to keep silent in the previous verse. It uses two images to make the point, and in so doing repeats two words throughout. The first is the word מִיץ (mits), which is translated (in sequence) “churning,” “punching,” and “stirring up.” The form is a noun, and BDB 568 s.v. suggests translating it as “squeezing” in all three places, even in the last where it describes the pressure or the insistence on strife. This noun occurs only here. The second repeated word, the verb יוֹצִיא (yotsiʾ), also occurs three times; it is the Hiphil imperfect, meaning “produces” (i.e., causes to go out). |
| (0.30) | (Pro 31:5) | 3 sn The word is דִּין (din, “judgment”; so KJV). In this passage it refers to the cause or the plea for justice, i.e., the “legal rights.” |
| (0.30) | (Pro 30:28) | 2 tn Although the Hebrew noun translated “king” is singular here, it is traditionally translated as plural: “kings’ palaces” (so KJV, NASB, NIV, NRSV). |
| (0.30) | (Pro 30:5) | 2 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity. |
| (0.30) | (Pro 30:14) | 1 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity. |
| (0.30) | (Pro 30:13) | 1 tn Heb “how high are its eyes!” This is a use of the interrogative pronoun in exclamatory sentences (R. J. Williams, Hebrew Syntax, 25, §127). |
| (0.30) | (Pro 29:8) | 3 tn The term “city” is a metonymy of subject; it refers to the people in the city who can easily be set in an uproar by such scornful people. |
| (0.30) | (Pro 29:3) | 4 tn The Hebrew verb יְאַבֶּד (yeʾabbed) means “destroys”; it is the Piel imperfect of the verb that means “to perish.” |
| (0.30) | (Pro 29:2) | 1 tn The Hebrew form בִּרְבוֹת (birvot) is the Qal infinitive construct of רָבָה (ravah) with a ב (bet) preposition, forming a temporal clause with a subjective genitive following it. It is paralleled in the second colon by the same construction, showing the antithesis: וּבִמְשֹׁל (uvimshol), “and when the wicked rule.” Some commentators wish to change the first verb to make it parallel this more closely, e.g., רָדָה (radah, “to rule”), but that would be too neat and is completely unsupported. The contrast is between when the righteous increase and when the wicked rule. It is not hard to see how this contrast works out in society. |
| (0.30) | (Pro 28:21) | 2 tn Heb “not good.” This is a figure of speech known as tapeinosis—a deliberate understatement to emphasize a worst-case scenario: “it is terrible!” |
| (0.30) | (Pro 28:3) | 2 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity. |
| (0.30) | (Pro 27:12) | 3 tn Heb “passed by”; the word “right” is supplied in the translation to clarify the meaning: The naive person, oblivious to impending danger, meets it head on. |
| (0.30) | (Pro 26:25) | 3 sn It may be that the placing of this proverb in this setting is designed to point out that the person speaking graciously is this wicked person who conceals an evil heart. Otherwise it may have in mind a person who has already proven untrustworthy but protests in order to conceal his plans. But even if that were not the connection, the proverb would still warn the disciple not to believe someone just because it sounded wonderful. It will take great discernment to know if there is sincerity behind the person’s words. |
| (0.30) | (Pro 26:2) | 1 sn This proverb is saying that a curse that is uttered will be powerless if that curse is undeserved. It was commonly believed in the ancient world that blessings and curses had power in themselves, that once spoken they were effectual. But scripture makes it clear that the power of a blessing or a curse depends on the power of the one behind it (e.g., Num 22:38; 23:8). A curse would only take effect if the one who declared it had the authority to do so, and he would only do that if the curse was deserved. |
| (0.30) | (Pro 26:2) | 1 tn Heb “causeless curse” (KJV similar) describes an undeserved curse (cf. NIV, NRSV). The Hebrew word translated “causeless” is the adverb from חָנַן (khanan); it means “without cause; gratuitous.” |
| (0.30) | (Pro 25:27) | 1 sn This is a figure of speech known as tapeinosis—a deliberate understatement to emphasize a worst-case scenario: “it is bad!” |
| (0.30) | (Pro 25:20) | 3 sn It is inappropriate and counterproductive to sing songs to a heavy heart. One needs to be sensitive to others (e.g., 1 Sam 19:9). |
| (0.30) | (Pro 25:8) | 1 sn The Hebrew verb רִיב (riv) is often used in legal contexts; here the warning is not to go to court hastily lest it turn out badly. |
