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Discovery Box| (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 24:7) | 1 tc The MT reads רָאמוֹת (raʾmot, “corals”)—wisdom to the fool is corals, i.e., an unattainable treasure. With a slight change in the text, removing the א (ʾalef), the reading is רָמוֹת (ramot, “high”), i.e., wisdom is too high—unattainable—for a fool. The internal evidence favors the emendation, which is followed by most English versions including KJV. |
| (0.40) | (Pro 23:24) | 2 tn The term “child” is supplied for the masculine singular adjective here. |
| (0.40) | (Pro 23:5) | 1 tc The Kethib is הֲתָעוּף (hataʿuf), “do your eyes fly [light] on it?” The Qere is the Hiphil, הֲתָעִיף (hataʿif) “do you cause your eyes to fly on it?” But the line is difficult. The question may be indirect: If you cast your eyes on it, it is gone—when you think you are close, it slips away. |
| (0.40) | (Pro 22:18) | 3 tn The term “and” does not appear in the Hebrew but is supplied in the translation. |
| (0.40) | (Pro 22:14) | 4 tn Heb “the one who is cursed by the Lord” (cf. NASB). The construction uses the passive participle in construct with Yahweh. The “Lord” is genitive of agency after the passive form. The verb means “be indignant, express indignation.” So it is talking about one against whom the Lord is angry. |
| (0.40) | (Pro 22:9) | 1 tn Heb “good of eye.” This expression is an attributive genitive meaning “bountiful of eye” (cf. KJV, ASV “He that hath a bountiful eye”). This is the opposite of the “evil eye” which is covetous and wicked. The “eye” is a metonymy representing looking well to people’s needs. So this refers to the generous person (cf. NASB, NIV, NRSV, NLT). |
| (0.40) | (Pro 21:24) | 3 tn Heb “proud haughty scorner his name” (KJV similar). There are several ways that the line could be translated: (1) “Proud, arrogant—his name is scoffer” or (2) “A proud person, an arrogant person—‘Scoffer’ is his name.” BDB 267 s.v. זֵד suggests, “A presumptuous man, [who is] haughty, scoffer is his name.” |
| (0.40) | (Pro 21:14) | 4 tn The repetition of the term “subdues” in the second line is supplied in the translation. |
| (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 20:4) | 1 sn The act of plowing is put for the whole process of planting a crop. |
| (0.40) | (Pro 20:2) | 2 tn The verb מִתְעַבְּרוֹ (mitʿabbero) is problematic; in the MT the form is the Hitpael participle with a pronominal suffix, which is unusual, for the direct object of this verb usually takes a preposition first: “is angry with.” The LXX rendered it “angers [or, irritates].” |
| (0.40) | (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”). |
| (0.40) | (Pro 19:8) | 2 tn Heb “his own soul.” The expression “loves his soul” means that he is paying attention to his needs or taking care of his life (cf. NAB “is his own best friend”). This expression works with its parallel to provide the whole idea: “loving the soul” is the metonymy of the cause for prospering, and “prospering” is the metonymy of the effect (of loving). |
| (0.40) | (Pro 18:17) | 4 tc The Kethib is the imperfect יָבֹא (yavoʾ), “his opponent comes and….” The Qere is the conjunction with the participle/perfect tense form וּבָא (uvaʾ), “[but] then his opponent comes and….” The latter is reflected in most of the ancient versions. There is not an appreciable difference in the translation. |
| (0.40) | (Pro 18:14) | 2 sn This is a rhetorical question, asserting that very few can cope with depression. |
| (0.40) | (Pro 18:6) | 2 sn “Strife” is a metonymy of cause, it is the cause of the beating or flogging that follows; “flogging” in the second colon is a metonymy of effect, the flogging is the effect of the strife. The two together give the whole picture. |
| (0.40) | (Pro 17:25) | 2 sn The proverb is similar to v. 21, 10:1, and 15:20. |
| (0.40) | (Pro 17:21) | 2 tn The form simply means “bears” or “gives birth to,” but since it is masculine it could be rendered “fathers” (cf. NASB “he who begets a fool”; NIV “To have a fool for a son”). The form for “fool” is masculine, but the proverb is not limited only to male children (cf. NCV “It is sad to have a foolish child”). |
| (0.40) | (Pro 17:21) | 3 tn The phrase “does so” is supplied for the sake of clarification. |
