Discovery Box| (0.20) | (Pro 19:26) | 3 tn The more generic “child” does not fit the activities described in this verse and so “son” is retained in the translation. In the ancient world a “son” was more likely than a daughter to behave as stated. Such behavior may reflect the son wanting to take over his father’s lands prematurely. |
| (0.20) | (Pro 19:11) | 2 tn Heb “has slowed his anger.” The Hiphil perfect of אָרַךְ (ʾarakh, “to be long”) means “to make long; to prolong.” As the perfect form of a dynamic verb it should understood as past or perfective. Having developed an insightful perspective has resulted in not being quick to respond in anger. |
| (0.20) | (Pro 19:10) | 3 sn In the ancient world the prince would be trained for his rule (hence, one of the original purposes of Proverbs). A slave ruling over princes would be arrogant and cruel, or foolish and unwise. For other unbearable things, e.g., 11:22; 17:7; 26:1; 30:21-23. |
| (0.20) | (Pro 18:11) | 4 tn The proverb is an observation saying, reporting a common assumption without commenting on it. The juxtaposition with the last verse is a loud criticism of this misguided faith. The final word בְּמַשְׂכִּיתוֹ (bemaskito, “in his imaginations”) indicates that one’s wealth is a futile place of refuge. |
| (0.20) | (Pro 18:13) | 2 sn Poor listening and premature answering indicate that the person has a low regard for what the other is saying, or that he is too absorbed in his own ideas. The Mishnah lists this as the second characteristic of the uncultured person (m. Avot 5:7). |
| (0.20) | (Pro 18:11) | 4 tc The MT reads בְּמַשְׂכִּיתוֹ (bemaskito, “in his imaginations”). The LXX, Tg. Prov 18:11, and the Latin reflect בִּמְשֻׂכָּתוֹ (bimsukkato, “like a fence [or, high wall]”) that is, wealth provides protection. The MT reading, on the other hand, suggests that this security is only in the mind. |
| (0.20) | (Pro 18:10) | 1 sn The “name of the Lord” is a metonymy of subject. The “name” here signifies not the personal name “Yahweh,” for that would be redundant in the expression “the name of Yahweh,” but the attributes of the Lord (cf. Exod 34:5-7)—here his power to protect. |
| (0.20) | (Pro 17:24) | 3 sn To say that “the eyes of the fool run to the ends of the earth” means that he has no power to concentrate and cannot focus his attention on anything. The language is hyperbolic. Cf. NCV “the mind of a fool wanders everywhere.” |
| (0.20) | (Pro 17:20) | 1 tn The verse parallels two descriptions of the wicked person: “crooked/perverse of heart” (genitive of specification), and “turned away in his tongue” (deceitful). The first phrase describes twisted intentions. The second, using the Niphal participle (“one turned away”) with “tongue,” the metonymy of cause, describes one who has turned away from speaking truth. Cf. NLT “the twisted tongue tumbles into trouble.” |
| (0.20) | (Pro 17:12) | 1 tn Heb “Let a man meet” (so NASB); NLT “It is safer to meet.” The infinitive absolute פָּגוֹשׁ (pagosh, “to meet”) functions as a jussive of advice. The bear meeting a man is less dangerous than a fool in his folly. It could be worded as a “better” saying, but that formula is not found here. |
| (0.20) | (Pro 16:30) | 2 sn The participle עֹצֶה (ʿotseh) describes one as shutting his eyes (cf. KJV, ASV). This could mean simply “closing the eyes,” or it could refer to “winking” (so many English versions). The proverb is saying that facial expressions often reveal if someone is plotting evil (e.g., 6:13-14). |
| (0.20) | (Pro 15:29) | 2 sn The verb “hear” (שָׁמַע, shamaʿ) has more of the sense of “respond to” in this context. If one “listens to the voice of the Lord,” for example, it means that he obeys the Lord. If one wishes God to “hear his prayer,” it means he wishes God to answer it. |
| (0.20) | (Pro 15:27) | 2 sn The participle “troubles” (עֹכֵר, ʿokher) can have the connotation of making things difficult for the family, or completely ruining the family (cf. NAB). In Josh 7:1 Achan took some of the “banned things” and was put to death: Because he “troubled Israel,” the Lord would “trouble” him (take his life, Josh 7:25). |
| (0.20) | (Pro 15:25) | 2 sn The Lord administers justice in his time. The Lord champions the widow, the orphan, the poor, and the needy. These people were often the prey of the proud, who would take and devour their houses and lands (e.g., 1 Kgs 21; Prov 16:19; Isa 5:8-10). |
| (0.20) | (Pro 15:23) | 2 tn Heb “in the answer of his mouth” (so ASV); NASB “in an apt answer.” The term “mouth” is a metonymy of cause for what he says. But because the parallelism is loosely synonymous, the answer given here must be equal to the good word spoken in season. So it is an answer that is proper or fitting. |
| (0.20) | (Pro 14:31) | 2 sn In the Piel this verb has the meaning of “to reproach; to taunt; to say sharp things against” someone (cf. NIV “shows contempt for”). By oppressing the poor one taunts or mistreats God because that person is in the image of God—hence the reference to his/her maker, or “Creator.” To ridicule what God made is to ridicule God himself. |
| (0.20) | (Pro 14:2) | 2 tn Heb “crooked of ways”; NRSV “devious in conduct.” This construct phrase features a genitive of specification: “crooked in reference to his ways.” The term “ways” is an idiom for moral conduct. The evidence that people fear the Lord is uprightness; the evidence of those who despise him is the devious ways. |
| (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 13:13) | 5 tc The MT reads יְשֻׁלָּם (yeshullam, “will be rewarded”); the LXX implies a different vocalization יִשְׁלָם (yishlam, “will stay well/healthy”). Also the LXX then adds: “A crafty son will have no good thing, but the affairs of a wise servant will be prosperous; and his path will be directed rightly.” |
