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Discovery Box| (0.22) | (Pro 8:13) | 1 sn The verb translated “hate” has the basic idea of rejecting something spontaneously. For example, “Jacob have I loved, but Esau have I hated” (Mal 1:2b, 3a). It frequently has the idea of disliking or loathing (as English does), but almost always with an additional aspect of rejection. To “hate evil” is not only to dislike it, but to reject it and have nothing to do with it. |
| (0.22) | (Pro 7:22) | 1 tn The participle with “suddenly” gives a vivid picture. It depicts the inner change in the man. She had turned him and been enticing him along, but he was still like an ox deciding whether to really follow the call after turning in its direction. Then suddenly, like a switch has been thrown inside, he goes on under his own will power, just like the dumb ox he has become. |
| (0.22) | (Pro 6:22) | 3 tn Heb “Then you will wake up. It (the instruction) will talk to you.” In both of the preceding cola an infinitive construct was used for the temporal clauses. Now the construction uses a perfect tense with vav (ו) consecutive. The verb “wake up” is consecutive to “lie down [to sleep].” But it is also the circumstance for the following verb “will talk,” so it is has been subordinated here as a temporal clause. |
| (0.22) | (Pro 6:3) | 1 tn The syntactical construction of imperative followed by an imperative with vav consecutive denotes purpose: “in order to be delivered.” The verb means “to deliver oneself, be delivered” in the Niphal. The image is one of being snatched or plucked quickly out of some danger or trouble, in the sense of a rescue, as in a “brand snatched [Hophal stem] from the fire” (Zech 3:2). |
| (0.22) | (Pro 5:22) | 1 tn The suffix on the verb is the direct object suffix; “the wicked” is a second object by apposition: They capture him, the wicked. Since “the wicked” is not found in the LXX, it could be an old scribal error; or the Greek translator may have simply smoothed out the sentence. C. H. Toy suggests turning the sentence into a passive idea: “The wicked will be caught in his iniquities” (Proverbs [ICC], 117). |
| (0.22) | (Pro 5:18) | 3 tn Or “your young wife”; Heb “in the wife of your youth” (so NIV, NLT, HCSB). The genitive may function as an attributive adjective: “young wife” or “youthful wife.” Or the genitive may be temporal in that it refers to the age in which a man married his wife: “the wife you married in your youth” (cf. NCV, CEV). The temporal genitive is supported by parallel passages with similar constructions in Prov 2:17 and Mal 2:14. |
| (0.22) | (Pro 4:27) | 3 tc The LXX adds, “For the way of the right hand God knows, but those of the left hand are distorted; and he himself will make straight your paths and guide your goings in peace.” The ideas presented here are not out of harmony with Proverbs, but the section clearly shows an expansion by the translator. For a brief discussion of whether this addition is Jewish or early Christian, see C. H. Toy, Proverbs (ICC), 99. |
| (0.22) | (Pro 4:17) | 4 tn Heb “the wine of violence” (so KJV, NAB, NIV, NRSV). This is a genitive of source, meaning that the wine they drink was plundered from their violent crime. The Hebrew is structured in an AB:BA chiasm: “For they eat the bread of wickedness, and the wine of violence they drink.” The word order in the translation is reversed for the sake of smoothness and readability. |
| (0.22) | (Pro 4:18) | 1 tn Heb “like light of brightness.” This construction is an attributive genitive: “bright light.” The word “light” (אוֹר, ʾor) refers to the early morning light or the dawn (BDB 21 s.v.). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe—the opposite of what darkness represents. |
| (0.22) | (Pro 4:7) | 1 tn The absolute and construct state of רֵאשִׁית (reʾshit) are identical (BDB 912 s.v.). Some treat רֵאשִׁית חָכְמָה (reʾshit khokhmah) as a genitive-construct phrase: “the beginning of wisdom” (cf. NAB, NASB, NRSV). Others take רֵאשִׁית as an absolute functioning as predicate and חָכְמָה as the subject: “wisdom is the first/chief thing” (cf. KJV, ASV). The context here suggests the predicate. |
| (0.22) | (Pro 3:35) | 2 tn The noun קָלוֹן (qalon, “ignominy; dishonor; contempt”) is from קָלָה (qalah) which is an alternate form of קָלַל (qalal) which means (1) “to treat something lightly,” (2) “to treat with contempt [or, with little esteem]” or (3) “to curse.” The noun refers to personal disgrace or shame. While the wise will inherit honor, fools will be made a public display of dishonor. God lets fools entangle themselves in their folly in a way for all to see. |
| (0.22) | (Pro 3:33) | 1 tn Or “the curse of the Lord,” a subjective genitive indicating the curse that the Lord makes. The noun מְאֵרַה (meʾerah, “curse”) is the opposite, or antonym, of בְּרָכָה (berakhah, “blessing”). It is associated with poverty and affliction. The curse of God brings ruin and failure to crops, land in general, an individual, or the nation (Deut 28:20; Mal 2:2; 3:9; see BDB 76 s.v.; HALOT 541 s.v.). |
| (0.22) | (Pro 3:27) | 1 tn The MT has “from its possessors” and the LXX simply has “from the poor.” C. H. Toy (Proverbs [ICC], 77) suggests emending the text to read “neighbors” (changing בְּעָלָיו [beʿalayv] to רֵעֶיךָ, reʿekha) but that is gratuitous. The idea can be explained as being those who need to possess it, or as BDB 127 s.v. בַּעַל has it with an objective genitive, “the owner of it” = the one to whom it is due. |
| (0.22) | (Pro 2:22) | 2 tn Heb “cut off.” The verb כָּרַת (karat, “to be cut off”) indicates either that the guilty will (1) die prematurely, (2) be excommunicated from the community or (3) be separated eternally in judgment. The Mishnah devoted an entire tractate (m. Keritot) to this topic. The context suggests that the guilty will be “removed” from the land where the righteous dwell in security either through death or expulsion. |
| (0.22) | (Pro 2:12) | 1 tn The Hiphil infinitive construct of נָצַל (natsal, “to deliver”) expresses the purpose of understanding right conduct: to protect a person from the wicked. The verb נָצַל (natsal) means “to save; to deliver; to rescue,” as in snatching away prey from an animal, rescuing from enemies, plucking a brand from the fire, retrieving property, or the like. Here it portrays rescue from the course of action of the wicked. |
| (0.22) | (Pro 1:25) | 2 tn The verbs in this series are a participle, a preterite/vayyiqtol, and finally a perfect. “Neglected” is a preterite (matching the preterite “refused” in 1:24) giving the contrasting response to what Lady Wisdom did. “Did not comply” is a Hebrew perfect in order to expand on what “neglected” means, rather than give an additional response as another preterite would imply. For the word “comply, consent,” see 1:20. |
| (0.22) | (Pro 1:12) | 3 tn Heb “and whole.” The vav (ו) is asseverative or appositional (“even”); it is omitted in the translation for the sake of style and smoothness. The substantival adjective תָּמִים (tamim, “whole; perfect; blameless”) is an adverbial accusative describing the condition and state of the object. Used in parallel to חַיִּים (khayyim, “alive”), it must mean “full of health” (BDB 1071 s.v. תָּמִים 2). These cutthroats want to murder people who are full of vigor. |
| (0.22) | (Psa 143:6) | 3 tc Heb “my soul like a faint land for you.” A verb (perhaps “thirsts”) is implied (see Ps 63:1). The translation assumes an emendation of the preposition כ (kaf, “like”) to ב (bet, “in,” see Ps 63:1; cf. NEB “athirst for thee in a thirsty land”). If the MT is retained, one might translate, “my soul thirsts for you, as a parched land does for water/rain” (cf. NIV, NRSV). |
| (0.22) | (Psa 141:5) | 3 tc Heb “for still, and my prayer [is] against their evil deeds.” The syntax of the Hebrew text is difficult; the sequence -כִּי־עוֹד וּ (ki ʿod u-, “for still and”) occurs only here. The translation assumes an emendation to כִּי עֵד תְּפִלָּתִי (ki ʿed tefillati, “indeed a witness [is] my prayer”). The psalmist’s lament about the evil actions of sinful men (see v. 4) testifies against the wicked in the divine court. |
| (0.22) | (Psa 139:24) | 1 tn Many understand the Hebrew term עֹצֶב (ʿotsev) as a noun meaning “pain,” and translate the phrase דֶּרֶךְ עֹצֶב (derekh ʿotsev) as “of pain,” but this makes little sense here. (Some interpret it to refer to actions which bring pain to others.) It is preferable to take עֹצֶב as “idol” (see HALOT 865 s.v. I עֹצֶב) and understand “way of an idol” to refer to idolatrous actions or tendency. See L. C. Allen, Psalms 101-150 (WBC), 253. |
