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Discovery Box| (0.35) | (Pro 30:30) | 1 tn Heb “mighty among the beasts,” but referring to a superlative degree (“mightiest”). |
| (0.35) | (Pro 30:6) | 1 tn The form of the verb is a Niphal perfect tense with a vav consecutive from the root כָּזַב (kazav, “to lie”). In this stem it has the ideas of “been made deceptive,” or “shown to be false” or “proved to be a liar.” One who adds to or changes the word of the Lord will be seen as a liar. |
| (0.35) | (Pro 29:25) | 2 tn Heb “gives [or yields, or produces]”; NIV “will prove to be.” |
| (0.35) | (Pro 30:1) | 3 tn The definite article is used here as a demonstrative, clarifying the reference to Agur. |
| (0.35) | (Pro 29:23) | 3 tn Heb “low in spirit”; KJV “humble in spirit.” This refers to an attitude of humility. |
| (0.35) | (Pro 29:3) | 2 tn Or “causes his father to rejoice”; NAB “makes his father glad.” |
| (0.35) | (Pro 28:23) | 2 tn Heb “a man,” but the context does not indicate this should be limited only to males. |
| (0.35) | (Pro 28:7) | 2 tn Heb “son,” but the immediate context does not suggest limiting this only to male children. |
| (0.35) | (Pro 28:7) | 4 tn Heb “father,” but the immediate context does not suggest limiting this only to the male parent. |
| (0.35) | (Pro 28:9) | 3 sn C. H. Toy says, “If a man, on his part, is deaf to instruction, then God, on his part, is deaf to prayer” (Proverbs [ICC], 499). And W. McKane observes that one who fails to attend to God’s law is a wicked person, even if he is a man of prayer (Proverbs [OTL], 623). |
| (0.35) | (Pro 28:4) | 3 tn The verb is the Hitpael imperfect of גָּרָה (garah), which means “to stir up strife” but in this stem means “to engage in strife” (cf. NIV “resist them”). Tg. Prov 28:4 adds an explanatory expansion, “so as to induce them to repent.” |
| (0.35) | (Pro 28:5) | 1 tn Heb “men of evil”; the context does not limit this to males only, however. |
| (0.35) | (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. |
| (0.35) | (Pro 26:26) | 3 sn The Hebrew verb means “to uncover,” here in the sense of “to reveal; to make known; to expose.” The verse is promising that the evil the person has done will be exposed publicly. The common belief that righteousness will ultimately triumph informs this saying. |
| (0.35) | (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. |
| (0.35) | (Pro 25:7) | 2 sn This proverb, covering the two verses, is teaching that it is wiser to be promoted than to risk demotion by self-promotion. The point is clear: Trying to promote oneself could bring on public humiliation, but it would be an honor to have everyone in court hear the promotion by the king. |
| (0.35) | (Pro 24:29) | 1 tn Heb “repay to the man.” The verb is שׁוּב (shuv), which in the Hiphil stem means “to restore; to repay; to return” (cf. TEV, CEV, NLT “I’ll get even”). The idea is that of repaying someone for what he did. |
| (0.35) | (Pro 23:19) | 1 tn Heb “my son,” but the immediate context does not limit this to male children. |
| (0.35) | (Pro 23:12) | 1 tn Heb “bring.” The Hiphil imperative “come; enter” means “to apply the heart,” to use the heart or mind in the process. The same would be true in the second half: “to bring the ears” would mean to listen very carefully. Cf. TEV “Pay attention.” |
| (0.35) | (Pro 23:15) | 1 tn Heb “my son,” although the context does not limit this exhortation to male children. |
