Discovery Box| (0.02) | (Pro 30:16) | 1 tn The term שְׁאוֹל (sheʾol, “Sheol”) refers here to the realm of the dead: “the grave” (so KJV, NIV, NLT); cf. TEV, CEV “the world of the dead”; NAB “the nether world.” |
| (0.02) | (Pro 30:4) | 7 tn The verb תֵדָע (tedaʿ) is the imperfect form of the stative verb יָדָע (yadaʿ) “to know.” The imperfect form of a stative verb should be understood as future or modal and is translated here as an abilitive modal. |
| (0.02) | (Pro 30:12) | 2 sn Filthiness often refers to physical uncleanness, but here it refers to moral defilement. Zech 3:3-4 uses it metaphorically as well for the sin of the nation (e.g., Isa 36:12). |
| (0.02) | (Pro 29:27) | 1 tn Heb “who is upright in the way” (so NASB; KJV and ASV are similar). Here “in the way” refers to the course of a person’s life, hence “who lives an upright life.” Cf. NAB “he who walks uprightly.” |
| (0.02) | (Pro 29:22) | 1 tn Heb “a man of anger.” Here “anger” is an attributive (“an angry man”). This expression describes one given to or characterized by anger, not merely temporarily angry. The same is true of the next description. |
| (0.02) | (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. |
| (0.02) | (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. |
| (0.02) | (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. |
| (0.02) | (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. |
| (0.02) | (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. |
| (0.02) | (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. |
| (0.02) | (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. |
| (0.02) | (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). |
| (0.02) | (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. |
| (0.02) | (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. |
| (0.02) | (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.” |
| (0.02) | (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). |
| (0.02) | (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. |
| (0.02) | (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. |
| (0.02) | (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. |
