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Discovery Box| (0.20) | (Ecc 1:15) | 1 tn The term מְעֻוָּת, meʿuvvat (Pual participle masculine singular from עָוַת, ʿavat, “to bend”) is used substantively (“what is bent; what is crooked”) in reference to irregularities in life and obstacles to human secular achievement accomplishing anything of ultimate value. |
| (0.20) | (Pro 31:28) | 1 sn This is certainly not an activity of infants and toddlers and probably refers to her grown children. In addition to the past tense verbs that describe her, this is another indication that this passage is giving us a retrospective view of her life and not a glimpse at her day-planner. |
| (0.20) | (Pro 30:5) | 3 sn The line uses two more figures of speech to declare that God can be trusted for security and salvation. “Shield” is a simple metaphor—God protects. “Take refuge” is another implied comparison (hypocatastasis)—God provides spiritual rest and security for those who put their trust in him. |
| (0.20) | (Pro 29:11) | 1 tn Heb “his spirit.” It has been commonly interpreted to mean “his anger” (ASV, NAB, NIV, NRSV), but it probably means more than that. The fool gives full expression to his “soul,” whether it is anger or bitterness or frustration or any other emotions. He has no self-control. |
| (0.20) | (Pro 28:25) | 1 tn Heb “wide of soul.” This is an idiom meaning “a greedy person.” The term נֶפֶשׁ (nefesh, traditionally, “soul”) has here its more basic meaning of appetites (a person is a soul, a bundle of appetites; BDB 660 s.v. 5.a). It would mean “wide of appetite” (רְהַב־נֶפֶשׁ, rehav nefesh) thus “greedy.” |
| (0.20) | (Pro 28:10) | 2 sn This proverb is teaching that those who corrupt others will be destroyed, usually by their own devices, but those who manage to avoid being corrupted will be rewarded. According to this proverb the righteous can be led astray (e.g., 26:27). |
| (0.20) | (Pro 28:6) | 4 sn This is another “better” saying, contrasting a poor person who has integrity with a rich person who is perverse. Of course there are rich people with integrity and perverse poor people, but that is not of interest here. If it came to the choices described here, honest poverty is better than corrupt wealth. |
| (0.20) | (Pro 28:1) | 3 sn The righteous, who seek to find favor with God and man, have a clear conscience and do not need to look over their shoulders for avengers or law enforcers. Their position is one of confidence, so that they do not flee. |
| (0.20) | (Pro 26:8) | 1 sn The point is that only someone who does not know how a sling works would do such a stupid thing (R. N. Whybray, Proverbs [CBC], 152). So to honor a fool would be absurd; it would be counterproductive, for he would still be a fool. |
| (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 25:8) | 2 tn The clause begins with פֶּן (pen, “lest”) which seems a bit out of place in this line. C. H. Toy suggests changing it to כִּי (ki, “for”) to make a better connection, instead of supplying an ellipsis: “lest it be said what…” (Proverbs [ICC], 461). |
| (0.20) | (Pro 25:14) | 1 sn The emblem now is one of clouds and winds that would be expected to produce rain; they gain attention and raise people’s expectations but prove to be disappointing when no rain is forthcoming, and hence could be thought of as deceitful. |
| (0.20) | (Pro 22:24) | 1 tn Heb “possessor of anger.” This expression is an idiom for “wrathful person” or “an angry person” (cf. NAB “a hotheaded man”; NLT “short-tempered people”). These are people characterized by anger, meaning the anger is not a rare occurrence with them. |
| (0.20) | (Pro 21:24) | 3 tn Heb “proud haughty scorner his name” (KJV similar). There are several ways that the line could be translated: (1) “Proud, arrogant—his name is scoffer” or (2) “A proud person, an arrogant person—‘Scoffer’ is his name.” BDB 267 s.v. זֵד suggests, “A presumptuous man, [who is] haughty, scoffer is his name.” |
| (0.20) | (Pro 21:2) | 2 tn Heb “weighs” (so NASB, NIV, NRSV); NLT “examines”; NCV, TEV “judges.” Weighing on scales is an act of examining and verifying weight for market purposes (2 Kgs 12:11) but can be used metaphorically for evaluating other things (e.g. the Lord weighs actions in (1 Sam 2:3). |
| (0.20) | (Pro 21:3) | 2 sn The Lord prefers righteousness above religious service (e.g., Prov 15:8; 21:29; 1 Sam 15:22; Ps 40:6-8; Isa 1:11-17). This is not a rejection of ritual worship; rather, religious acts are without value apart from righteous living. |
| (0.20) | (Pro 20:24) | 2 sn To say that one’s steps are ordained by the Lord means that one’s course of actions, one’s whole life, is divinely prepared and sovereignly superintended (e.g., Gen 50:26; Prov 3:6). Ironically, man is not actually in control of his own steps. |
| (0.20) | (Pro 19:15) | 2 tn Or “complete inactivity”; the word תַּרְדֵּמָה (tardemah) can refer to a physical “deep sleep” (e.g., Gen 2:21; Jonah 1:5, 6), but it can also be used figuratively for complete inactivity, as other words for “sleep” can. Here it refers to lethargy or debility and morbidness. |
| (0.20) | (Pro 19:5) | 3 sn This proverb is a general statement because on occasion there are false witnesses who go unpunished in this life (e.g., Prov 6:19; 14:5, 25; 19:9). The Talmud affirms, “False witnesses are contemptible even to those who hire them” (b. Sanhedrin 29b). |
| (0.20) | (Pro 16:16) | 2 tn The form is a Niphal participle, masculine singular. If it is modifying “understanding” it should be a feminine form. If it is to be translated, it would have to be rendered “and to acquire understanding is to be chosen more than silver” (cf. KJV, ASV, NASB). Many commentaries consider it superfluous. NIV and NCV simply have “to choose understanding rather than silver!” |
