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Discovery Box| (0.25) | (Pro 18:14) | 1 tn Heb “the spirit of a man.” Because the verb of this clause is a masculine form, some have translated this line as “with spirit a man sustains,” but that is an unnecessary change. |
| (0.25) | (Pro 17:26) | 2 tn The verb עָנַשׁ (ʿanash), here a Qal infinitive construct, properly means “to fine” (cf. NAB, NRSV, NLT) but is taken here to mean “to punish” in general. The infinitive functions as the subject of the clause. |
| (0.25) | (Pro 17:11) | 3 sn Those bent on rebellion will meet with retribution. The messenger could very well be a merciless messenger from the king, but the expression could also figuratively describe something God sends—storms, pestilence, or any other misfortune. |
| (0.25) | (Pro 17:6) | 5 tc The LXX has inserted: “To the faithful belongs the whole world of wealth, but to the unfaithful not an obulus.” It was apparently some popular sentiment at the time. |
| (0.25) | (Pro 16:27) | 1 tn Heb “a man of belial.” This phrase means “wicked scoundrel.” Some translate “worthless” (so ASV, NASB, CEV), but the phrase includes deep depravity and wickedness (C. H. Toy, Proverbs [ICC], 125-26). |
| (0.25) | (Pro 16:9) | 1 tn Heb “the mind of a man.” The term לֵב (lev, “mind, heart”) represents the person in this case (a synecdoche of a part for the whole) but highlights that faculty most relevant to the verb for planning. |
| (0.25) | (Pro 16:2) | 5 sn Humans deceive themselves rather easily and so appear righteous in their own eyes, but the proverb says that God evaluates motives and so he alone can determine if the person’s ways are innocent. |
| (0.25) | (Pro 15:28) | 4 sn The advice of the proverb is to say less but better things. The wise—here called the righteous—are cautious in how they respond to others. They think about it (heart = mind) before speaking. |
| (0.25) | (Pro 15:16) | 3 sn Not all wealth has turmoil with it. But the proverb is focusing on the comparison of two things—fear of the Lord with little and wealth with turmoil. Between these two, the former is definitely better. |
| (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 14:16) | 1 tn Heb “fears.” Since the holy name (Yahweh, translated “the Lord”) is not used, it probably does not here mean fear of the Lord, but of the consequences of actions. |
| (0.25) | (Pro 14:12) | 2 tc The LXX seems to take דַּרְכֵי (darkhe, “ways of”) as יַרְכְּתֵי (yarkete, “depths/recesses of”) and renders “the depths of Hades,” but the verse seems to be concerned with events of this life. |
| (0.25) | (Pro 13:17) | 2 tn The RSV changes this to a Hiphil to read, “plunges [men] into trouble.” But the text simply says the wicked messenger “falls into trouble,” perhaps referring to punishment for his bad service. |
| (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 13:13) | 1 tn Heb “the word.” Both the term “word” (דָּבָר, davar) and its parallel “command” (מִצְוָה, mitzvah) are used at times for scripture, but probably here for the sage’s teaching. Here the second term gives more specificity to the first. |
| (0.25) | (Pro 13:14) | 1 tn The term תוֹרָה (torah) in legal literature means “law,” but in wisdom literature often means “instruction; teaching” (BDB 435 s.v.); cf. NAV, NIV, NRSV “teaching”; NLT “advice.” |
| (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 12:23) | 2 sn The term כֹּסֶה (koseh, “covers; hides”) does not mean that he never shares his knowledge, but discerns when it is and is not appropriate to speak, cf. 10:14; 17:27. |
| (0.25) | (Pro 12:22) | 3 tn Heb “but doers of truthfulness.” The term “truthfulness” is an objective genitive, meaning: “those who practice truth” or “those who act in good faith.” Their words and works are reliable. |
| (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. |
