Discovery Box| (0.25) | (Pro 29:19) | 2 tn The Niphal imperfect here is best rendered as a potential imperfect—“cannot be corrected.” The second line of the verse clarifies that even though the servant understands the words, he does not respond. It will take more. |
| (0.25) | (Pro 28:24) | 2 sn The metaphor of “companion” here means that a person who would do this is just like the criminally destructive person. It is as if they were working together, for the results are the same. |
| (0.25) | (Pro 28:2) | 1 sn The Hebrew word translated “rebellious” has rebellion as its basic meaning, and that is the idea here. The proverb is describing a time when sinfulness brings about social and political unrest. |
| (0.25) | (Pro 27:23) | 1 tn The sentence uses the infinitive absolute and the imperfect from יָדַע (yadaʿ, “to know”). The imperfect here has been given the obligatory nuance, “you must know,” and that has to be intensified with the infinitive. |
| (0.25) | (Pro 26:17) | 1 tn The comparative “like” and the following “so” are not in the Hebrew text, but supplied from context in the translation. The Hebrew is a metaphor with the predicate first, rendered here as a simile to preserve the order. |
| (0.25) | (Pro 25:22) | 2 sn The second consequence of treating enemies with kindness is that the Lord will reward the act. The fact that this is promised shows that the instruction here belongs to the religious traditions of Israel. |
| (0.25) | (Pro 25:23) | 3 tn The phrase “brings forth” does not appear in Hebrew in this line but is implied by the parallelism with the previous line; it is supplied here in the translation for clarity. |
| (0.25) | (Pro 25:17) | 2 tn Heb “gets full.” This verb means “to be sated; to be satisfied; to be filled.” It is often used with reference to food, but here it refers to frequent visits that wear out one’s welcome (cf. NLT). |
| (0.25) | (Pro 25:16) | 2 tn The verb means “to be satisfied; to be sated; to be filled.” Here it means more than satisfied, since it describes one who overindulges and becomes sick. The English verb “stuffed” conveys this idea well. |
| (0.25) | (Pro 24:25) | 3 tn “The guilty” is supplied in the translation for clarity based on the preceding context. See the previous note on the word “convict”: If a non-forensic context is preferred for vv. 23-25, “wicked” would be supplied here. |
| (0.25) | (Pro 24:5) | 1 sn The twenty-first saying seems to be concerned with the need for wisdom in warfare. In line with that, the word used here is גֶּבֶר (gever), “mighty man; hero; warrior.” |
| (0.25) | (Pro 24:16) | 1 sn The righteous may suffer adversity or misfortune any number of times—seven times here—but they will “rise” for virtue triumphs over evil in the end (R. N. Whybray, Proverbs [CBC], 140). |
| (0.25) | (Pro 22:23) | 2 tn The expression “rob the life” occurs only here. Possibly it means to kill (similar to “seek the life [of someone]”) or perhaps “to take away vitality” by some means. |
| (0.25) | (Pro 22:23) | 3 tn The verb קָבַע (qavaʿ, “to rob; to spoil; to plunder”) is used here in both places to reflect the principle of talionic justice. What the oppressors did to the poor will be turned back on them by the Lord. |
| (0.25) | (Pro 22:9) | 2 tn The form יְבֹרָךְ (yevorakh) is a Pual imperfect (here in pause) from בָּרַךְ (barakh); the word means “blessed” in the sense of “enriched,” implying there is a practical reward for being generous to the poor. |
| (0.25) | (Pro 22:3) | 4 tc The Kethib is a Niphal imperfect, while the Qere is a Niphal perfect. The perfect form matches the rest of the verbs in the verse and is followed here. |
| (0.25) | (Pro 21:25) | 2 tn The verb תְּמִיתֶנּוּ (temitennu) is the Hiphil imperfect with a suffix: “will kill him.” It is probably used hyperbolically here for coming to ruin (cf. NLT), although it could include physical death. |
| (0.25) | (Pro 21:9) | 1 tn English versions which translate the Hebrew term as “roof” here sometimes produce amusing images for modern readers: TEV “Better to live on the roof”; CEV “It’s better to stay outside on the roof of your house.” |
| (0.25) | (Pro 20:29) | 2 tn The Hebrew term הֲדַר (hadar), the noun in construct, means “splendor; honor; ornament.” The latter sense is used here, since grey hair is like a crown on the head. |
| (0.25) | (Pro 21:7) | 1 tn The “violence” (שֹׁד, shod) drags away the wicked, probably either to do more sin or to their punishment. “Violence” here is either personified, or it is a metonymy of cause, meaning “the outcome of their violence” drags them away. |
