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Discovery Box| (0.20) | (Pro 16:11) | 1 tn Heb “a scale and balances of justice.” This is an attributive genitive, meaning “just scales and balances.” The law required that scales and measures be accurate and fair (Lev 19:36; Deut 25:13). Shrewd dishonest people kept light and heavy weights to make unfair transactions. |
| (0.20) | (Pro 15:1) | 1 tn Heb “soft answer.” The adjective רַךְ (rakh, “soft; tender; gentle”; BDB 940 s.v.) is more than a mild response; it is conciliatory, an answer that restores good temper and reasonableness (W. McKane, Proverbs [OTL], 477). Gideon illustrates this kind of answer (Judg 8:1-3) that brings peace. |
| (0.20) | (Pro 13:24) | 5 tn Heb “seeks him.” The verb שָׁחַר (shakhar, “to be diligent; to do something early”; BDB 1007 s.v.) could mean “to be diligent to discipline,” or “to be early or prompt in disciplining.” See G. R. Driver, “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 170. |
| (0.20) | (Pro 13:3) | 3 sn Tight control over what one says prevents trouble (e.g., Prov 10:10; 17:28; Jas 3:1-12; Sir 28:25). Amenemope advises to “sleep a night before speaking” (5:15; ANET 422, n. 10). The old Arab proverb is appropriate: “Take heed that your tongue does not cut your throat” (O. Zockler, Proverbs, 134). |
| (0.20) | (Pro 12:9) | 3 tn Heb “who makes himself out to be important,” “who feigns importance,” or “to boast.” The verb is a Hitpael participle from כָּבֵד (kaved), “to be weighty; to be honored; to be important”). See BDB 458 s.v. כָּבֵד Hitp.2 and HALOT 456 s.v. כָּבֵד. |
| (0.20) | (Pro 11:22) | 3 tn Heb “taste.” The term can refer to physical taste (Exod 16:31), intellectual discretion (1 Sam 25:33), or ethical judgment (Ps 119:66). Here it probably means that she has no moral sensibility, no propriety, no good taste. |
| (0.20) | (Pro 11:4) | 1 sn The “day of wrath” refers to divine punishment in this life (R. N. Whybray, Proverbs [CBC], 67; e.g., also Job 21:30; Ezek 7:19; Zeph 1:18). Righteousness and not wealth is more valuable in anticipating judgment. |
| (0.20) | (Pro 10:15) | 2 tn Heb “a city of his strength.” The genitive עֹז (ʿoz, “strength”) functions as an attributive genitive: “strong city” = “fortified city.” This phrase is a metaphor; wealth protects its possessors against adversity like a fortified city. Such wealth must be attained by diligence and righteous means (e.g., 13:8; 18:23; 22:7). |
| (0.20) | (Pro 10:10) | 1 tn The participle (קָרַץ, qarats) describes a person who habitually “winks” his eye maliciously as a secretive sign to those conspiring evil (Prov 6:13). This is a comparison rather than a contrast. Devious gestures are grievous, but not as ruinous as foolish talk. Both are to be avoided. |
| (0.20) | (Pro 9:13) | 3 tn The noun means “foolishness” (cf. KJV “simple”; NAB “inane”). Here it could be classified as a metonymy of adjunct, or as a predictive apposition (when a substantive is used in place of a noun; see R. J. Williams, Hebrew Syntax, 15, §67). |
| (0.20) | (Pro 7:7) | 1 sn This naive young man who lacked wisdom is one of the פֶּתִי (peti) simpletons, lacking keen judgment, one void of common sense (cf. NAB, NASB, NRSV, NLT) or understanding (cf. KJV, ASV). He is young, inexperienced, featherbrained (so D. Kidner, Proverbs [TOTC], 75). |
| (0.20) | (Pro 6:11) | 1 tn Heb “like a wayfarer” or “like a traveler” (cf. KJV). The LXX has “swiftness like a traveler.” It has also been interpreted as a “highwayman” (cf. NAB) or a “dangerous assailant.” W. McKane suggests “vagrant” (Proverbs [OTL], 324); cf. NASB “vagabond.” Someone traveling swiftly would likely be a robber. |
| (0.20) | (Pro 2:22) | 3 tn The word בָּגַד (bagad) means “to act treacherously” (BDB 93 s.v.; HALOT 108 s.v. בגד). It describes those who deal treacherously, unfaithfully or deceitfully in marriage relations, matters of property or personal rights, in violating covenants, and in their words and general conduct. |
| (0.20) | (Pro 1:2) | 2 tn As a stative verb יָדַע (yadaʿ) can mean “to know” or, as here, “to come to know,” or “to become wise in” (BDB 394). This term refers to experiential knowledge, not just cognitive knowledge; it includes the intellectual assimilation and practical use of what is acquired. |
| (0.20) | (Psa 139:18) | 1 tc Heb “I awake and I [am] still with you.” A reference to the psalmist awaking from sleep makes little, if any, sense contextually. For this reason some propose an emendation to הֲקִצּוֹתִי (haqitsoti), a Hiphil perfect form from an otherwise unattested verb קָצַץ (qatsats) understood as a denominative of קֵץ (qets, “end”). See L. C. Allen, Psalms 101-150 (WBC), 252-53. |
| (0.20) | (Psa 139:3) | 1 tn Heb “my traveling and my lying down you measure.” The verb זָרָה (zarah, “to measure”) is probably here a denominative from זֶרֶת (zeret, “a span; a measure”), though some derive it from זָרָה (zarat, “to winnow; to sift”; see BDB 279-80 s.v. זָרָה). |
| (0.20) | (Psa 135:17) | 1 tn Heb “indeed, there is not breath in their mouth.” For the collocation אַף אֵין (ʾaf ʾen, “indeed, there is not”) see Isa 41:26. Another option is to take אַף as “nose” (see Ps 115:6), in which case one might translate, “a nose, [but] they have no breath in their mouths.” |
| (0.20) | (Psa 110:4) | 2 tn Or “will not change his mind.” The negated Niphal imperfect of נָחַם (nakham) is a way of marking an announcement as an irrevocable decree. See 1 Sam 15:29; Ezek 24:14, as well as R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 387-99. |
| (0.20) | (Psa 106:31) | 1 tn Heb “and it was reckoned to him for righteousness, to a generation and a generation forever.” The verb חָשַׁב (khashav, “to reckon”) is collocated with צְדָקָה (tsedaqah, “righteousness”) only in Ps 106:31 and Gen 15:6, where God credits Abram’s faith as righteousness. |
| (0.20) | (Psa 106:26) | 1 tn Heb “and he lifted his hand to [or “concerning”] them.” The idiom “to lift a hand” here refers to swearing an oath. One would sometimes solemnly lift one’s hand when making such a vow (see Ezek 20:5-6, 15). |
