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Discovery Box| (0.30) | (Pro 26:24) | 3 sn Hypocritical words may hide a wicked heart. The proverb makes an observation: One who in reality despises other people will often disguise that with what he says. |
| (0.30) | (Pro 26:4) | 1 sn One should not answer a fool’s foolish questions in line with the fool’s mode of reasoning (J. H. Greenstone, Proverbs, 274). |
| (0.30) | (Pro 25:25) | 1 tn Heb “a weary [or, faint] soul” (so NASB, NIV); KJV, ASV, NRSV “a thirsty soul,” but “soul” here refers to the whole person. |
| (0.30) | (Pro 25:19) | 1 sn The similes in this emblematic parallelism focus on things that are incapable of performing certain activities—they are either too painful to use or are ineffective. |
| (0.30) | (Pro 25:14) | 3 tn Heb “a gift of falsehood.” This would mean that the individual brags about giving a gift, when there is no gift. |
| (0.30) | (Pro 25:15) | 2 tn The two imperfect verbs in this line may be nuanced as potential imperfects because what is described could happen, but does not do so as a rule. |
| (0.30) | (Pro 24:21) | 1 tn Heb “my son,” but there is no indication in the immediate context that this should be limited only to male children. |
| (0.30) | (Pro 24:30) | 1 tn Heb “lacking of heart.” The term לֵב (lev, “mind, heart”) refers by metonymy to thinking, and by extension to discernment, wisdom, good sense. |
| (0.30) | (Pro 24:28) | 2 tn Heb “lips.” The term “lips” is a metonymy of cause; it means “what is said.” Here it refers to what is said in court as a false witness. |
| (0.30) | (Pro 24:9) | 2 sn This describes evil people who flout all morality and goodness; sooner or later the public will have had enough of them. |
| (0.30) | (Pro 24:14) | 1 tn D. W. Thomas argues for a meaning of “seek” in place of “know” (“Notes on Some Passages in the Book of Proverbs,” JTS 38 [1937]: 400-403). |
| (0.30) | (Pro 23:28) | 2 tn The verb בָּגַד (bagad), here a participle, means “to act treacherously, with duplicity, or to betray.” Such a woman induces men to prove unfaithful to their wives and to the law of God. Dahood repoints it as בְּגָדִים (begadim, “garments”), saying that she collects garments in pledge for her service (M. Dahood, “To Pawn One’s Cloak,” Bib 42 [1961]: 359-66). But that is far-fetched; it might have happened on occasion, but as a common custom it is unlikely. Besides that, the text in the MT makes perfectly good sense without such a change. |
| (0.30) | (Pro 23:9) | 2 sn Saying number nine indicates that wisdom is wasted on a fool. The literature of Egypt has no specific parallel to this one. |
| (0.30) | (Pro 22:29) | 2 sn The word translated “skilled” is general enough to apply to any craft, but it may refer to a scribe or an official (R. N. Whybray, Proverbs [CBC], 134). |
| (0.30) | (Pro 22:29) | 4 sn The fifth saying affirms that true skill earns recognition and advancement (cf. Instruction of Amenemope, chap. 30, 27:16-17 [ANET 424]). |
| (0.30) | (Pro 22:28) | 2 sn The fourth saying deals with respect for property that belongs to other people (cf. Instruction of Amenemope, chap. 6, 7:12-13 [ANET 422]). |
| (0.30) | (Pro 22:22) | 1 tn Two negated jussives form the instruction here: אַל־תִּגְזָל (ʾal tigzal, “do not exploit”) and וְאַל־תְּדַכֵּא (veʾal tedakkeʾ, “do not crush”). |
| (0.30) | (Pro 22:15) | 1 sn The passive participle is figurative (implied comparison with “binding”); it means that folly forms part of a child’s nature (J. H. Greenstone, Proverbs, 238). |
| (0.30) | (Pro 22:12) | 4 sn The proverb affirms that God in safeguarding true knowledge will frustrate deception from faithless people—what they say will not have its intended effect. |
| (0.30) | (Pro 22:11) | 2 tn Heb “grace of his lips” (so KJV, ASV). The “lips” are a metonymy of cause representing what is said; it also functions as a genitive of specification. |
