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Discovery Box| (0.20) | (Pro 18:10) | 5 tn Heb “is high” or “is inaccessible.” This military-type expression stresses the effect of the trust—security, being out of danger (see HALOT 1305 s.v. שׂגב). Other scriptures will supply the ways that God actually protects people who trust him. |
| (0.20) | (Pro 17:22) | 2 tc The word “healing” is a hapax legomenon; some have suggested changes, such as to Arabic jihatu (“face”) or to גְּוִיָּה (geviyyah, “body”) as in the Syriac and Tg. Prov 17:22, but the MT makes sense as it is and should be retained. |
| (0.20) | (Pro 18:1) | 2 tc The MT has “seeks [his own] desire[s].” The translation in the LXX represents a Hebrew Vorlage of לְתֹאֲנָה (letoʾanah) instead of לְתַאֲוָה (letaʾavah); this could be translated “seeks his own occasion,” that is, “his own pretext” (C. H. Toy, Proverbs [ICC], 354; cf. NAB). The MT makes sense as it stands and the emendation is not really necessary. |
| (0.20) | (Pro 17:26) | 3 tn The form is the Hiphil infinitive construct from נָכָה (nakhah, “to strike; to smite”). It may well refer to public beatings, so “flog” is used in the translation, since “strike” could refer to an individual’s action and “beat” could be taken to refer to competition. |
| (0.20) | (Pro 17:21) | 2 tn The form simply means “bears” or “gives birth to,” but since it is masculine it could be rendered “fathers” (cf. NASB “he who begets a fool”; NIV “To have a fool for a son”). The form for “fool” is masculine, but the proverb is not limited only to male children (cf. NCV “It is sad to have a foolish child”). |
| (0.20) | (Pro 17:16) | 2 tn Heb “that there is a price in the hand of a fool.” This is not the common word for money, which would simply be “silver.” The word מְחִיר (mekhir) means “price, cost, value, hire, wages” (see HALOT 569 s.v. and Concise DCH 214 s.v.). |
| (0.20) | (Pro 17:14) | 3 tn Or “Forsake [it] before strife breaks out.” The Masoretic tradition takes “strife” as the object of the imperative verb, but it could also be a subjective genitive following the infinitive “to break out.” The verb גָּלַע (galaʿ) occurs only in the Hitpael, meaning “to quarrel; to break out.” |
| (0.20) | (Pro 17:13) | 1 tn The sentence begins with the participle מֵשִׁיב (meshiv, “the one who repays”). The whole first colon may be taken as an independent nominative absolute, with the formal sentence to follow. Some English versions have made the first colon a condition by supplying “if” (NAB, NIV, TEV, NLT). |
| (0.20) | (Pro 17:12) | 1 tn Heb “Let a man meet” (so NASB); NLT “It is safer to meet.” The infinitive absolute פָּגוֹשׁ (pagosh, “to meet”) functions as a jussive of advice. The bear meeting a man is less dangerous than a fool in his folly. It could be worded as a “better” saying, but that formula is not found here. |
| (0.20) | (Pro 17:4) | 2 tn Heb “to the lip of evil”; ASV, NAB, NASB, NRSV “wicked lips.” The term “lip” is a metonymy of cause for speech (what is said); the term “evil” is an attributive genitive. The same will be true in the parallel line where the expression “to the tongue of destruction” (NASB “a destructive tongue”) means things that are said that destroy others. |
| (0.20) | (Pro 16:26) | 4 tn This verb, אָכַף (ʾakaf), occurs only here in the Hebrew Bible. Cognate languages associate it with saddling an animal or pressing. A similar English idiom might be “to spur on.” The verbs in the proverb are past time, noting a pattern which has been observed and is prototypical. |
| (0.20) | (Pro 16:22) | 1 tn The Hebrew noun שֵׂכֵל (sekhel, “prudence; insight”; cf. KJV, NASB, NIV “understanding”; NAB, CEV “good sense”) is related to the verb that means “to have insight; to give attention to; to act circumspectly [or, prudently],” as well as “to prosper; to have success.” These words all describe the kind of wise action that will be successful. |
| (0.20) | (Pro 16:12) | 1 sn The “wickedness” mentioned here (רֶשַׁע, reshaʿ) might better be understood as a criminal act, for the related word “wicked” can also mean the guilty criminal. If a king is trying to have a righteous administration, he will detest any criminal acts. |
| (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 15:30) | 1 tc The LXX has “the eye that sees beautiful things.” D. W. Thomas suggests pointing מְאוֹר (meʾor) as a Hophal participle, “a fine sight cheers the mind” (“Textual and Philological Notes,” 205). But little is to be gained from this change. |
| (0.20) | (Pro 15:23) | 2 tn Heb “in the answer of his mouth” (so ASV); NASB “in an apt answer.” The term “mouth” is a metonymy of cause for what he says. But because the parallelism is loosely synonymous, the answer given here must be equal to the good word spoken in season. So it is an answer that is proper or fitting. |
| (0.20) | (Pro 15:17) | 2 sn Again the saying concerns troublesome wealth: Loving relationships with simple food are better than a feast where there is hatred. The ideal, of course, would be loving family and friends with a great meal in addition, but this proverb is only comparing two things. |
| (0.20) | (Pro 15:9) | 4 sn God hates the way of the wicked, that is, their lifestyle and things they do. God loves those who pursue righteousness, the Piel verb signifying a persistent pursuit. W. G. Plaut says, “He who loves God will be moved to an active, persistent, and even dangerous search for justice” (Proverbs, 170). |
| (0.20) | (Pro 15:6) | 1 sn The Hebrew noun חֹסֶן (khosen) means “wealth; treasure.” Prosperity is the reward for righteousness. This is true only in so far as a proverb can be carried in its application, allowing for exceptions. The Greek text for this verse has no reference for wealth, but talks about amassing righteousness. |
| (0.20) | (Pro 15:4) | 5 tn Heb “perversion in it.” The referent must be the tongue, representing speech, from the first line; so this has been supplied in the translation for clarity. A tongue that is twisted, perverse, or deceitful is a way of describing deceitful speech. Such words will crush the spirit. |
