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Discovery Box| (0.25) | (Pro 29:19) | 1 sn Servants could not be corrected by mere words; they had to be treated like children for they were frequently unresponsive. This, of course, would apply to certain kinds of servants. The Greek version translated this as “a stubborn servant.” |
| (0.25) | (Pro 28:2) | 4 sn For a study of the verses in chapters 28 and 29 concerning kings and governments, see B. V. Malchow, “A Manual for Future Monarchs,” CBQ 47 (1985): 238-45. |
| (0.25) | (Pro 27:6) | 2 sn “Kisses” probably represents a metonymy of adjunct; the term describes any expressions or indications of affection. But coming from an enemy, they will be insincere—as indicated by their excessive number. |
| (0.25) | (Pro 27:5) | 1 tn Heb “revealed” or “uncovered” (Pual participle from גָּלָה, galah). This would specify the reproof or rebuke as direct, honest, and frank, whether it was coming from a friend or an enemy. |
| (0.25) | (Pro 26:17) | 2 sn Someone who did this ran a serious risk of injury or harm. Dogs were not domestic pets in the ancient Near East; they were scavengers that ran in packs like jackals. |
| (0.25) | (Pro 23:2) | 2 tn Heb “an owner of appetite.” The idiom בַּעַל נֶפֶשׁ (baʿal nefesh) refers to someone who possesses a large appetite (cf. NAB “a ravenous appetite”). A person with a big appetite is in danger of taking liberties when invited to court. |
| (0.25) | (Pro 22:27) | 3 sn The third saying deals with rash vows: If people foolishly pledge what they have, they could lose everything (e.g., 6:1-5; 11:15; 17:18; 20:16; there is no Egyptian parallel). |
| (0.25) | (Pro 22:7) | 2 tn Or “slave” (so NAB, NASB, NRSV, TEV, CEV). This may refer to the practice in Israel of people selling themselves into slavery to pay off debts (Exod 21:2-7). |
| (0.25) | (Pro 21:9) | 3 tn Heb “a wife of contentions”; KJV “a brawling woman”; TEV, CEV “a nagging wife.” The Greek version has no reference to a quarrelsome wife, but instead mentions justice in a common house. |
| (0.25) | (Pro 20:30) | 3 sn Physical punishment may prove spiritually valuable. Other proverbs say that some people will never learn from this kind of punishment, but in general this may be the only thing that works for some cases. |
| (0.25) | (Pro 21:2) | 3 sn It is easy to rationalize one’s point of view and deceive even oneself. But the Lord evaluates our thinking and motives as well (cf. Prov 16:2). |
| (0.25) | (Pro 21:7) | 4 tn Heb “they refused to do מִשְׁפָּט (mishpat; justice). The noun may be an accusative of direct object “do justice” (so ASV) or an adverbial accusative of manner “act justly” or “act with justice” (so NASB). |
| (0.25) | (Pro 20:17) | 1 tn Heb “bread of deceit” (so KJV, NAB). This refers to food gained through dishonest means. The term “bread” is a synecdoche of specific for general, referring to anything obtained by fraud, including food. |
| (0.25) | (Pro 20:19) | 3 tn The verb פֹּתֶה (poteh) is a homonym, related to I פָּתָה (patah, “to be naive; to be foolish”; HALOT 984-85 s.v. I פתה) or II פָּתָה (“to open [the lips]; to chatter”; HALOT 985 s.v. II פתה). So the phrase וּלְפֹתֶה שְׂפָתָיו may be understood either (1) as HALOT 985 s.v. II פתה suggests, “one opens his lips” = he is always talking/gossiping, or (2) as BDB suggests, “one who is foolish as to his lips” (he lacks wisdom in what he says; see BDB 834 s.v. II פָּתָה, noted in HALOT 984 s.v. I פתה 1). The term “lips” is a metonymy of cause for what is said: gossip. If such a person is willing to talk about others, he will be willing to talk about you, so it is best to avoid him altogether. |
| (0.25) | (Pro 20:20) | 2 tn “His lamp” is a figure known as hypocatastasis (an implied comparison) meaning “his life.” Cf. NLT “the lamp of your life”; TEV “your life will end like a lamp.” |
| (0.25) | (Pro 20:12) | 2 sn The verse not only credits God with making these faculties of hearing and sight and giving them to people, but it also emphasizes their spiritual use in God’s service. |
| (0.25) | (Pro 20:11) | 2 sn The Hebrew verb נָכַר (nakhar) means “to recognize” more than simply “to know.” Certain character traits can be recognized in a child by what he does (cf. NCV “by their behavior”). |
| (0.25) | (Pro 19:26) | 2 sn “Father” and “mother” here represent a stereotypical word pair in the book of Proverbs, rather than describing separate crimes against each individual parent. Both crimes are against both parents. |
| (0.25) | (Pro 19:10) | 2 sn The verse is simply observing two things that are misfits. It is not concerned with a fool who changes and can handle wealth, or a servant who changes to become a nobleman. It is focused on things that are incongruous. |
| (0.25) | (Pro 18:3) | 3 tn Heb “contempt also comes/has come.” The verb form בָּא (baʾ) may either be a perfect verb “has come” (cf. Prov 11:2) or a participle “comes.” |
