Discovery Box| (0.40) | (Pro 28:24) | 3 tn Heb “man who destroys” (so NASB); TEV “no better than a common thief.” |
| (0.40) | (Pro 28:23) | 2 tn Heb “a man,” but the context does not indicate this should be limited only to males. |
| (0.40) | (Pro 28:2) | 3 tn Heb “a man who understands [and] knows”; NRSV “an intelligent ruler”; NLT “wise and knowledgeable leaders.” |
| (0.40) | (Pro 28:2) | 4 tc The LXX reads (probably from a different underlying Hebrew text): “It is the fault of a violent man that quarrels start, but they are settled by a man of discernment.” For a survey of suggestions, see C. H. Toy, Proverbs (ICC), 495, and W. McKane, Proverbs (OTL), 630. |
| (0.40) | (Pro 28:1) | 1 tn The verb נָס (nas) is the perfect form of a dynamic root and should be understood as past or perfective. The proverb presents this portion as a past event which has happened and is prototypical of what can be expected. It contrasts what a wicked person felt compelled to do with what a righteous person can choose to do. |
| (0.40) | (Pro 27:21) | 1 tn Heb “A crucible is for silver. A furnace is for gold. A person is for his [word of] praise.” The analogy is implicit and represented in translation by the comparatives “as” and “so.” A crucible and furnace are used to melt the metals, refining them or verifying their purity. Likewise, every person should test their praise. |
| (0.40) | (Pro 26:8) | 1 sn The point is that only someone who does not know how a sling works would do such a stupid thing (R. N. Whybray, Proverbs [CBC], 152). So to honor a fool would be absurd; it would be counterproductive, for he would still be a fool. |
| (0.40) | (Pro 24:5) | 2 tn The expression בַּעוֹז (baʿoz) employs a beth essentiae, meaning he “is strong,” not “in strength.” |
| (0.40) | (Pro 24:14) | 2 tn The phrase “is sweet” is supplied in the translation as a clarification. |
| (0.40) | (Pro 23:25) | 1 tn The form תָגֵל (tagel) is clearly a short form and therefore a jussive (“may she…rejoice”); if this second verb is a jussive, then the parallel יִשְׂמַח (yismakh) should be a jussive also (“may your father and your mother have joy”). |
| (0.40) | (Pro 23:14) | 1 tn Or “punish” (NIV). The syntax of these two lines suggests a conditional clause (cf. NCV, NRSV). |
| (0.40) | (Pro 23:2) | 1 sn The expression “put a knife to your throat” is an idiom that means “curb your appetite” or “control yourself” (cf. TEV). The instruction was from a time when people dealt with all-powerful tyrants. To enter the presence of such a person and indulge one’s appetites would be to take a very high risk. |
| (0.40) | (Pro 22:21) | 2 tn Heb “to return true words”; NAB “a dependable report”; NIV “sound answers.” |
| (0.40) | (Pro 21:19) | 2 sn A wilderness (מִדְבָּר, midbar) is too dry for permanent settlements since it receives less than twelve inches of rain annually. It may be able to support enough vegetation for bedouin to use on a temporary basis. In this context it represents a harsh environment, but a quiet place. Cf. 21:9 and 25:24. |
| (0.40) | (Pro 21:18) | 2 tn The verb בָּגַד (bagad), here a participle, means “to act treacherously, with duplicity, or to betray.” |
| (0.40) | (Pro 21:15) | 2 tn The term “brings” is supplied in the translation; many English versions supply a simple copula (“is”). |
| (0.40) | (Pro 21:7) | 2 tn Heb “violence of the wicked.” This is a subjective genitive: “violence which the wicked do.” |
| (0.40) | (Pro 20:23) | 1 tn Heb “an abomination of the Lord.” This expression features a subjective genitive: “the Lord abhors.” |
| (0.40) | (Pro 20:10) | 2 tn Heb “an abomination of the Lord.” The phrase features a subjective genitive: “the Lord abhors.” |
| (0.40) | (Pro 20:5) | 5 tn Heb “a man of understanding”; TEV “someone with insight”; NLT “the wise.” |
