Discovery Box| (0.25) | (Pro 27:20) | 4 tc The LXX contains a scribal addition: “He who fixes his eye is an abomination to the Lord, and the uninstructed do not restrain their tongues.” This is unlikely to be original. |
| (0.25) | (Pro 27:14) | 2 tn Heb “rising early in the morning” (so KJV, ASV). The infinitive explains the verb “bless,” giving the circumstances of its action. The individual rises early to give his blessing. |
| (0.25) | (Pro 26:5) | 1 tc The editors of BHS suggest that the preposition in v. 5 should be ב (bet) which looks similar to the כ (kaf) in v. 4 but has a different meaning. The result would be that v. 4 says “do not answer a fool in conformity with his folly,” while the v. 5 might read “answer a fool in opposition to his folly.” In a practical sense this would mean that v. 4 speaks of not answering a fool at the level of his folly, perhaps thereby giving it validity, while v. 5 speaks of responding to a fool in opposition to his folly. Yet a similar meaning may be arrived at by maintaining כ (kaf) in each verse but reading different nuances based on the second half of each verse. |
| (0.25) | (Pro 22:25) | 2 sn The warning in this proverb is to avoid associating with a hothead because his influence could be fatal (a similar idea is found in the Instruction of Amenemope, chap. 9, 11:13-14 [ANET 423]). |
| (0.25) | (Pro 20:27) | 4 tn Heb “all the chambers of the belly.” This means “the inner parts of the body” (BDB 293 s.v. חֶדֶר); cf. NASB “the innermost parts of his being.” |
| (0.25) | (Pro 20:24) | 4 tn Heb “his way.” The referent of the third masculine singular pronoun is unclear, so the word “own” was supplied in the translation to clarify that the referent is the human individual, not the Lord. |
| (0.25) | (Pro 20:11) | 1 sn In the first nine chapters of the book of Proverbs the Hebrew term נַעַר (naʿar) referred to an adolescent, a young person whose character was being formed in his early life. |
| (0.25) | (Pro 19:16) | 2 sn The expression his ways could refer either (1) to the conduct of the individual himself, or (2) to the commandments as the Lord’s ways. If the latter is the case, then the punishment is more certain. |
| (0.25) | (Pro 19:16) | 1 tn The verb שָׁמַר (shamar) is repeated twice in this line but with two different senses, creating a polysemantic wordplay: “he who obeys/keeps (ֹֹשֹמֵר, shomer) the commandment safeguards/keeps (שֹׁמֵר, shomer) his life.” |
| (0.25) | (Pro 18:2) | 2 tn The Hitpael infinitive construct בְּהִתְגַּלּוֹת (behitgallot) functions nominally as the object of the preposition. The term means “reveal, uncover, betray.” So the fool takes pleasure “in uncovering” his heart. |
| (0.25) | (Pro 17:12) | 2 tn The second colon begins with וְאַל (veʾal), “and not.” This negative usually appears with volitives, so the fuller expression of the parallel line would be “and let not a fool in his folly [meet someone].” |
| (0.25) | (Pro 17:4) | 1 tn The Hiphil participle מֵרַע (meraʿ) indicates one who is a doer of evil. The line affirms that a person of this nature will eagerly listen to evil talk—it is part of his nature. |
| (0.25) | (Pro 16:26) | 3 tn Heb “his mouth” (so KJV, NAB). The term “mouth” is a metonymy for hunger or eating. The idea of the proverb is clear—the need to eat drives people to work. |
| (0.25) | (Pro 16:15) | 1 tn Heb “the light of the face of the king.” This expression is a way of describing the king’s brightened face, his delight in what is taking place. This would mean life for those around him. |
| (0.25) | (Pro 15:20) | 3 sn The proverb is almost the same as 10:1, except that “despises” replaces “grief.” This adds the idea of the callousness of the one who inflicts grief on his mother (D. Kidner, Proverbs [TOTC], 116). |
| (0.25) | (Pro 14:32) | 1 tn Or “during his trouble” (i.e., when catastrophe comes). The noun רָעָה (raʿah) can refer to evil (so KJV, NASB, ESV, NRSV) or to calamity (CEV, NIV, NLT). |
| (0.25) | (Pro 14:29) | 2 tn Heb “hasty of spirit” (so KJV, ASV); NRSV, NLT “a hasty temper.” One who has a quick temper or a short fuse will be evident to everyone, due to his rash actions. |
| (0.25) | (Pro 13:21) | 2 sn This statement deals with recompense in generalizing terms. It is this principle in an absolute sense, without allowing for any of the exceptions that Proverbs itself acknowledges, that Job’s friends applied (incorrectly) to his suffering. |
| (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 13:6) | 2 tn Heb “integrity of way.” The term דָּרֶךְ (darekh) is a genitive of specification: “integrity in respect to his way.” This means living above reproach in their course of life. Cf. NASB “whose way is blameless”; NAB “who walks honestly.” |
