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Discovery Box| (0.20) | (Pro 14:28) | 3 sn The word means “ruin; destruction,” but in this context it could be a metonymy of effect, the cause being an attack by more numerous people that will bring ruin to the ruler. The proverb is purely a practical and secular saying, unlike some of the faith teachings in salvation history passages. |
| (0.20) | (Pro 14:18) | 1 tc G. R. Driver proposed reading the verb as “are adorned” from a supposed verb חָלָה (khalah) derived from the noun חֲלִי (khali, “ornament”) (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 181). A similar reading is followed by a number of English versions (e.g., NAB, NRSV, NLT). |
| (0.20) | (Pro 14:6) | 1 sn The “scorner” (לֵץ, lets) is intellectually arrogant; he lacks any serious interest in knowledge or religion. He pursues wisdom in a superficial way so that he can appear wise. The acquisition of wisdom is conditioned by one’s attitude toward it (J. H. Greenstone, Proverbs, 149). |
| (0.20) | (Pro 13:24) | 2 sn The importance of parental disciplining is stressed by the verbs “hate” and “love.” “Hating” a child in this sense means in essence abandoning or rejecting him; “loving” a child means embracing and caring for him. Failure to discipline a child is tantamount to hating him—not caring about his character. |
| (0.20) | (Pro 13:24) | 2 tn Or “is hating.” Most stative verbs by nature cannot have participle forms. But some do, including שָׂנֵא (saneʾ, “to hate”), in contexts where they take on dynamic overtones. So the nuance may be less on the overall felt emotion, and more on the particular action: the rod-sparer is hating his child (in this regard). |
| (0.20) | (Pro 13:11) | 2 tn Heb “will become small.” The verb מָעָט (maʿat) means “to become small; to become diminished; to become few.” Money gained without work will diminish quickly because it was come by too easily. The verb forms a precise contrast with רָבָה (ravah), “to become much; to become many,” but in the Hiphil, “to multiply; to make much many; to cause increase.” |
| (0.20) | (Pro 13:2) | 5 tn Heb “violence.” The phrase “the fruit of” does not appear in the Hebrew but is implied by the parallelism. The term “violence” is probably a metonymy of cause: “violence” represents what violence gains—ill-gotten gains resulting from violent crime. The wicked desire what does not belong to them. |
| (0.20) | (Pro 12:16) | 1 tn Heb “The fool, at once his vexation is known.” This rhetorically emphatic construction uses an independent nominative absolute, which is then followed by the formal subject with a suffix. The construction focuses attention on “the fool,” then states what is to be said about him. |
| (0.20) | (Pro 12:13) | 2 tn Heb “transgression of the lips.” The noun “lips” is a genitive of specification and it functions as a metonymy of cause for speech: sinful talk or sinning by talking. J. H. Greenstone suggests that this refers to litigation; the wicked attempt to involve the innocent (Proverbs, 131). |
| (0.20) | (Pro 12:13) | 3 sn J. H. Greenstone suggests that when the wicked become involved in contradictions of testimony, the innocent is freed from the trouble. Another meaning would be that the wicked get themselves trapped by what they say, but the righteous avoid that (Proverbs, 131). |
| (0.20) | (Pro 12:10) | 2 tn Heb “but the mercies.” The additional words appear in the translation for the sake of clarification. The line can be interpreted in two ways: (1) when the wicked exhibit a kind act, they do it in a cruel way, or (2) even the kindest of their acts is cruel by all assessments. |
| (0.20) | (Pro 12:6) | 3 tn Heb “mouth.” The term פֶּה (peh, “mouth”) is a metonymy of cause, signifying what the righteous say. The righteous can make a skillful defense against false accusations that are intended to destroy. The righteous, who have gained wisdom, can escape the traps set by the words of the wicked. |
| (0.20) | (Pro 11:25) | 4 tn The phrase “for others” does not appear in the Hebrew but is implied by the causative Hiphil verb which normally takes a direct object; it is elided in the Hebrew for the sake of emphasis. It is supplied in the translation for the sake of clarity and smoothness. |
| (0.20) | (Pro 11:16) | 3 tc The LXX adds: “She who hates virtue makes a throne for dishonor; the idle will be destitute of means.” This reading is followed by several English versions (e.g., NAB, NEB, NRSV, TEV). C. H. Toy concludes that MT provides remnants of the original, but that the LXX does not provide the full meaning (Proverbs [ICC], 229). |
| (0.20) | (Pro 11:3) | 3 tc The form is a Kethib/Qere reading. The Qere, יְשָׁדֵּם (yeshoddem), is a Qal imperfect of שָׁדַד (shadad, “to devastate”) and is supported by the versions. The syntactically difficult Kethib, וְשַׁדָּם (veshaddam), is a Qal perfect consecutive prefixed with the conjunction vav. |
| (0.20) | (Pro 10:20) | 5 tn Heb “like little.” This expression refers to what has little value: “little worth” (so KJV, NAB, NRSV; cf. BDB 590 s.v. מְעַט 2.d). The point of the metaphor is clarified by the parallelism: Silver is valuable; the heart of the wicked is worth little. Tg. Prov 10:20 says it was full of dross, a contrast with choice silver. |
| (0.20) | (Pro 10:14) | 2 sn The verb צָפַן (tsafan, “to store up; to treasure”) may mean (1) the wise acquire and do not lose wisdom (cf. NAB, NIV, TEV), or (2) they do not tell all that they know (cf. NCV), that is, they treasure it up for a time when they will need it. The fool, by contrast, talks without thinking. |
| (0.20) | (Pro 10:18) | 1 tn Heb “lips of falsehood.” The genitive noun שָׁקֶר (shaqer, “falsehood”) functions as an attributive genitive. The noun “lips” is a metonymy of cause for speech produced by lips. The one who shows friendliness while concealing hatred is a liar (e.g., Ps 28:3). |
| (0.20) | (Pro 10:15) | 2 tn Heb “a city of his strength.” The genitive עֹז (ʿoz, “strength”) functions as an attributive genitive: “strong city” = “fortified city.” This phrase is a metaphor; wealth protects its possessors against adversity like a fortified city. Such wealth must be attained by diligence and righteous means (e.g., 13:8; 18:23; 22:7). |
| (0.20) | (Pro 10:8) | 4 tn The Niphal verb לָבַט (lavat) means “to be thrust down [or, away]”; that is, “to be ruined; to fall” or “to stumble” (e.g., Hos 4:14). The fool who refuses to listen to advice—but abides by his own standards which he freely expresses—will suffer the predicaments that he creates. |
