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Discovery Box| (0.25) | (Pro 21:24) | 1 tn The word זֵד (zed, “proud”) comes from the verb זִיד (zid, “to boil up; to seethe; to act proudly [or, presumptuously].” Just as water boiling up in a pot will boil over, so the presumptuous person “oversteps” the boundaries. |
| (0.25) | (Pro 21:8) | 2 tn The form הֲפַכְפַךְ (hafakhpakh) is an adjective with an intensified meaning due to the duplication of the second and third radicals; it means “very devious; crooked” (from the verb “to overturn”). |
| (0.25) | (Pro 20:30) | 3 sn Physical punishment may prove spiritually valuable. Other proverbs say that some people will never learn from this kind of punishment, but in general this may be the only thing that works for some cases. |
| (0.25) | (Pro 20:25) | 3 tn The verb is from לוּע (luʿ) or לָעַע (laʿaʿ); it means “to talk wildly” (not to be confused with the homonym “to swallow”). It occurs here and in Job 6:3. |
| (0.25) | (Pro 19:25) | 4 sn The discerning person will learn from verbal rebukes. The contrast is caught in a wordplay in the Midrash: “For the wise a hint [rʾmizo], for the fool a fist [kurmezo]” (Mishle 22:6). |
| (0.25) | (Pro 19:17) | 2 tn The form מַלְוֵה (malveh) is the Hiphil participle from לָוָה (lavah) in construct; it means “to cause to borrow; to lend.” The expression here is “lender of the Lord.” The person who helps the poor becomes the creditor of God. |
| (0.25) | (Pro 18:4) | 5 sn This is an implied comparison (hypocatastasis), the fountain of wisdom being the person who speaks. The Greek version has “fountain of life” instead of “wisdom,” probably influenced from 10:11. |
| (0.25) | (Pro 17:23) | 1 sn The fact that the “gift” is given secretly (Heb “from the bosom” [מֵחֵיק, mekheq]; so NASB) indicates that it was not proper. Cf. NRSV “a concealed bribe”; TEV, CEV, NLT “secret bribes.” |
| (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) | 3 sn The metaphor signifies that grandchildren are like a crown, that is, they are the “crowning glory” of life. The proverb comes from a culture that places great importance on the family in society and that values its heritage. |
| (0.25) | (Pro 16:3) | 1 tc The MT reads גֹּל (gol, “commit”) from the root גָּלַל (galal, “to roll”). The LXX and Tg. Prov 16:3 have “reveal” as if the root were גָּלָה (galah, “to reveal”). |
| (0.25) | (Pro 15:26) | 2 tn The noun מַחְשְׁבוֹת (makhshevot) means “thoughts” (so KJV, NIV, NLT), from the verb חָשַׁב (khashav, “to think; to reckon; to devise”). So these are intentions, what is being planned (cf. NAB “schemes”). |
| (0.25) | (Pro 15:2) | 1 sn The contrast is between the “tongue of the wise” and the “mouth of the fool.” Both expressions are metonymies of cause; the subject matter is what they say. How wise people are can be determined from what they say. |
| (0.25) | (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. |
| (0.25) | (Pro 14:23) | 2 tn Heb “word of lips.” This construct phrase features a genitive of source (“a word from the lips”) or a subjective genitive (“speaking a word”). Talk without work (which produces nothing) is contrasted with labor that produces something. |
| (0.25) | (Pro 14:7) | 1 tn The general meaning of the proverb is clear, to avoid association with a fool who is not a source of wisdom. But the precise way that the proverb says it is unclear. The Hebrew in the first colon has the imperative לֵךְ (lekh) “walk” followed by the compound preposition מִנֶּגֶד (minneged) “across from,” “opposite of,” or rarely “[away] from in front of [someone’s eyes].” The most common use of the preposition yields, “Walk across/abreast from a foolish person and you do not [come to] know knowledgeable lips.” Many translations interpret it to say “go/stay away from…” (e.g. NIV, ESV, NAS, KJV) while others say “enter into the presence of…” (ASV, ERV). |
| (0.25) | (Pro 13:8) | 3 tn Heb “has not heard.” The perfect verb form has been chosen to emphasize the pattern that has been known from past experience. It implies that the pattern is unlikely to change. |
| (0.25) | (Pro 11:26) | 2 sn The proverb refers to a merchant who holds back his grain from the free market to raise prices when there is a great need for the produce. It is assumed that merchants are supposed to have a social conscience. |
| (0.25) | (Pro 11:15) | 1 sn The “stranger” could refer to a person from another country or culture, as it often does, but it could also refer to an unknown Israelite, with the idea that the individual stands outside the known and respectable community. |
| (0.25) | (Pro 11:2) | 1 tn Heb “presumptuousness, over-confidence.” This term is from the root זִיד (zid) which means “to be presumptuous, arrogant, impudent” in the Qal, or to behave with such characteristics in the Hiphil. |
