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Discovery Box| (0.20) | (Pro 28:26) | 3 tn The verb form יִמָּלֵט (yimmalet) is the Niphal imperfect; the form means “to escape.” In this context one would conclude that it means “to escape from trouble,” because the one who lives in this life by wisdom will escape trouble, and the one who trusts in himself will not. |
| (0.20) | (Pro 28:18) | 1 tn The form is the Niphal imperfect of יָשַׁע (yashaʿ, “will be saved”). In all probability this refers to deliverance from misfortune. Some render it “kept safe” (NIV) or “will be safe” (NRSV, TEV). It must be interpreted in contrast to the corrupt person who will fall. |
| (0.20) | (Pro 28:13) | 3 sn This verse is unique in the book of Proverbs; it captures the theology of forgiveness (e.g., Pss 32; 51). Every part of the passage is essential to the point: Confession of sins as opposed to concealing them, coupled with a turning away from them, results in mercy. |
| (0.20) | (Pro 28:2) | 4 tc The LXX reads (probably from a different underlying Hebrew text): “It is the fault of a violent man that quarrels start, but they are settled by a man of discernment.” For a survey of suggestions, see C. H. Toy, Proverbs (ICC), 495, and W. McKane, Proverbs (OTL), 630. |
| (0.20) | (Pro 28:2) | 4 tn This last line is difficult. The MT has כֵּן יַאֲרִיךְ (ken yaʾarikh). The verb means “to prolong,” but כֵּן (ken) is open to several possibilities for meaning. J. H. Greenstone’s interpretation of it as a noun from the Hollow root כּוּן (kun) with a meaning of “established order” is what is expected here (Proverbs, 293). |
| (0.20) | (Pro 27:16) | 1 tn The participle and the verb are both from the root צָפָן (tsafan) “to store up,” and by extension perhaps, “to hide” (so KJV). To “store up” wind would entail “restraining” it (so NASB, NIV, ESV, Holman) or “containing” it, a gloss which is closer to the basic meaning of the term. |
| (0.20) | (Pro 27:14) | 1 tn The verse begins with the Piel participle from בָּרַךְ (barakh). It could be taken as the subject, with the resulting translation: “Blessing…will be counted as a curse.” However, that would be rather awkward. So it is preferable to take the first line as the condition (“if someone blesses”) and the second as the consequence (“[then] it will be counted”). |
| (0.20) | (Pro 26:28) | 2 sn The verse makes it clear that only pain and ruin can come from deception. The statement that the lying tongue “hates those crushed by it” suggests that the sentiments of hatred help the deceiver justify what he says about people. The ruin that he brings is probably on other people, but it could also be taken to include his own ruin. |
| (0.20) | (Pro 27:2) | 2 sn “Mouth” and “lips” are metonymies of cause; they mean “what is said.” People should try to avoid praising themselves. Self praise can easily become a form of pride, even if it begins with trivial things. It does not establish a reputation; reputation comes from what others think about you. |
| (0.20) | (Pro 27:6) | 1 tn The Niphal participle of אָמַן (ʾaman) means “faithful; reliable; sure; trustworthy.” The word indicates that the wounds from a friend “can be trusted” (so NIV, NCV) because they are meant to correct and not to destroy (e.g., 25:12; Deut 7:9; Job 12:20). |
| (0.20) | (Pro 26:24) | 1 tn The Niphal imperfect from נָכַר (nakhar) means “to act [or, treat] as a foreigner [or, stranger]; to misconstrue; to disguise.” The direct object (“it”) is not present in the Hebrew text but is implied. In this passage it means that the hater speaks what is “foreign” to his thought; in other words, he dissembles. |
| (0.20) | (Pro 25:26) | 1 tn The Niphal participle is from רָפַס (rafas), which means “to stamp; to tread; to foul by treading [or, by stamping].” BDB 952 s.v. defines it here as a “fountain befouled.” The picture is one of a spring of water where men and beasts gather and muddy it by their trampling in and out of it. |
| (0.20) | (Pro 25:18) | 3 tn While עֵד (ʿed) could be interpreted as “evidence” (a meaning that came from a metonymy—what the witness gives in court), its normal meaning is “witness.” Here it would function as an adverbial accusative, specifying how he would answer in court. |
| (0.20) | (Pro 25:9) | 1 tn The verse begins with the direct object רִיבְךָ (rivekha, “your case”) followed by the imperative from the same root, רִיב (riv, “argue”). It is paralleled by the negated Piel jussive. The construction of the clauses indicates that the first colon is foundational to the second: “Argue…but do not reveal,” or better, “When you argue…do not reveal.” |
| (0.20) | (Pro 25:12) | 1 sn This saying is another example of emblematic parallelism; the first half is the simile, and the second half makes the point from it: A wise rebuke that is properly received is of lasting value. The rebuke in the ear of an obedient student is like ornaments of fine jewelry. |
| (0.20) | (Pro 24:16) | 1 tn The clause beginning with כִּי (ki) could be interpreted as temporal, conditional, or emphatic. It may be viewed as concessive (“although”) but a concessive force would typically arise from its context and relationship to other independent clauses. In any case, the first half of the proverb assures that the righteous keep getting up and going again. |
| (0.20) | (Pro 23:27) | 4 sn In either case, whether a prostitute or an adulteress wife is involved, the danger is the same. The metaphors of a “deep pit” and a “narrow well” describe this sin as one that is a trap from which there is no escape. The “pit” is a gateway to Sheol, and those who enter are as good as dead, whether socially or through punishment physically. |
| (0.20) | (Pro 23:21) | 1 tn Here “drowsiness” is a metonymy of effect or adjunct, put for the drunkenness and gluttony that causes it. So all of it, the drunkenness and the drowsiness that comes from it, brings on the ruin (cf. CEV “you will end up poor”). Likewise, “rags” is a metonymy of adjunct, associated with the poverty brought on by a dissolute lifestyle. |
| (0.20) | (Pro 23:18) | 2 sn The saying is an understatement; far from being cut off, the “hope” will be realized in the end. So this saying, the thirteenth, advises people to be zealous for the fear of the Lord, their religion, rather than for anything that sinners have to offer. |
| (0.20) | (Pro 23:3) | 2 sn The final line gives the causal clause: The impressive feast is not what it appears to be; the king is not doing you a favor, but rather wants something from you or is observing you (K&D 17:104); cf. TEV “he may be trying to trick you.” |
