Discovery Box| (0.20) | (Pro 25:10) | 1 tn The noun דִּבָּה (dibbah, “infamy; defamation; evil report; whispering”) is used of an evil report here (e.g., Gen 37:2), namely a true report of evil doing. So if a person betrays another person’s confidence, he will never be able to live down the bad reputation he made as one who betrays secrets (cf. NIV). |
| (0.20) | (Pro 25:14) | 1 sn The emblem now is one of clouds and winds that would be expected to produce rain; they gain attention and raise people’s expectations but prove to be disappointing when no rain is forthcoming, and hence could be thought of as deceitful. |
| (0.20) | (Pro 24:24) | 1 tn The word means “wicked; guilty” or “criminal”; the contrast could be “wicked—righteous” (cf. KJV, ASV, NAB, NASB) or “innocent—guilty” (cf. NIV, TEV, CEV). Since this line follows the statement about showing partiality in judgment, it involves a forensic setting. Thus the statement describes one who calls a guilty person innocent or acquitted. |
| (0.20) | (Pro 24:29) | 2 sn Rather than give in to the spirit of vengeance, one should avoid retaliation (e.g., Prov 20:22; Matt 5:43-45; Rom 12:9). According to the Talmud, Hillel said, “Do not do to others what you would not have them do unto you” (b. Sanhedrin 31a). |
| (0.20) | (Pro 23:30) | 1 sn The answer to the question posed in v. 29 is obviously one who drinks too much, which this verse uses metonymies to point out. Lingering over wine is an adjunct of drinking more wine; and seeking mixed wine obviously means with the effect or the purpose of drinking it. |
| (0.20) | (Pro 23:27) | 4 sn In either case, whether a prostitute or an adulteress wife is involved, the danger is the same. The metaphors of a “deep pit” and a “narrow well” describe this sin as one that is a trap from which there is no escape. The “pit” is a gateway to Sheol, and those who enter are as good as dead, whether socially or through punishment physically. |
| (0.20) | (Pro 22:25) | 1 tn The verb פֶּן־תֶּאֱלַף (pen teʾelaf) is translated “lest you learn.” The idea is more precisely “become familiar with his ways.” The construction indicates that if one associates with such people he will become like them (cf. TEV “you might learn their habits”). |
| (0.20) | (Pro 22:20) | 1 tn Older English versions and a few more recent ones render this phrase as either “excellent things” following the Qere (so KJV, ASV, NASB, NKJV), “officers,” or “heretofore” [day before yesterday], following the Kethib. However (as in most recent English versions) the Qere should be rendered “thirty,” referring to the number in the collection (cf. NAB, NIV, NRSV, NLT). |
| (0.20) | (Pro 22:6) | 4 sn The expected consequence of such training is that it will last throughout life. The sages were confident of the character-forming quality of their training. However, proverbs are not universal truths. One can anticipate positive results from careful child-training—but there may be an occasional exception. |
| (0.20) | (Pro 22:10) | 1 sn This proverb, written in loose synonymous parallelism, instructs that the scorner should be removed because he causes strife. The “scorner” is לֵץ (lets), the one the book of Proverbs says cannot be changed with discipline or correction, but despises and disrupts anything that is morally or socially constructive. |
| (0.20) | (Pro 22:2) | 2 tn Heb “all of them.” The proverb may be emphasizing that everyone has the same creator regardless of their financial status, or be pointing out that God is the one who makes rich or poor. Either way it advises treating all people with respect, and not thinking too much, or too little, of oneself. |
| (0.20) | (Pro 21:26) | 2 sn The additional clause, “and does not hold back,” emphasizes that when the righteous gives he gives freely, without fearing that his generosity will bring him to poverty. This is the contrast with the one who is self-indulgent and craves for more. |
| (0.20) | (Pro 21:6) | 1 tn The first word of the verse is the noun meaning “doing, deed, work.” The BHS editors suggest reading with the LXX an active participle—“the one who makes” (cf. NAB “He who makes”). The second word means “treasure,” from the verb “lay up, store up.” It is an objective genitive here. |
| (0.20) | (Pro 19:26) | 1 tn The construction joins the Piel participle מְשַׁדֶּד (meshadded, “one who robs”) with the Hiphil imperfect יַבְרִיחַ (yavriakh, “causes to flee” = chases away). The imperfect given a progressive imperfect nuance matches the timeless description of the participle as a substantive. |
| (0.20) | (Pro 19:23) | 4 tn The subject of this verb is probably the one who fears the Lord and enjoys life. So the proverb uses synthetic parallelism; the second half tells what this life is like—it is an abiding contentment that is not threatened by calamity (cf. NCV “unbothered by trouble”). |
| (0.20) | (Pro 19:14) | 2 sn This statement describes a wife who has a skillful use of knowledge and discretion that proves to be successful. This contrasts with the preceding verse. The proverb is not concerned about unhappy marriages or bad wives (both of which exist); it simply affirms that when a marriage works out well one should credit it as a gift from God. |
| (0.20) | (Pro 19:10) | 1 tn The form נָאוֶה (naʾveh) is an adjective meaning “seemly; comely” in the older English versions like KJV, ASV, “fitting” in more recent ones (e.g., NASB, NIV, NRSV). The verbal root נוֹה (noh) only occurs in the Pilel stem, but it also has the basic meaning of “being fitting; being comely.” In this sentence the form is a predicate adjective. |
| (0.20) | (Pro 19:11) | 4 tn Heb “to pass over” (so KJV, ASV); NCV, TEV “ignore.” The infinitive construct עֲבֹר (ʿavor) functions as the formal subject of the sentence. This clause provides the cause, whereas the former gave the effect—if one can pass over an offense there will be no anger. |
| (0.20) | (Pro 19:10) | 3 sn In the ancient world the prince would be trained for his rule (hence, one of the original purposes of Proverbs). A slave ruling over princes would be arrogant and cruel, or foolish and unwise. For other unbearable things, e.g., 11:22; 17:7; 26:1; 30:21-23. |
| (0.20) | (Pro 19:8) | 1 tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (thinking), and so refers to discernment, wisdom, good sense. Most English versions translate as “wisdom” or “sense” but cf. NAB “intelligence.” |
