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Discovery Box| (0.17) | (Pro 21:15) | 3 sn The noun means “terror (NAB, NASB, NIV), destruction (KJV, ASV), ruin (cf. NCV).” Its related verb means “be shattered, dismayed.” The idea of “dismay” (NRSV) or “terror” would make the better choice to contrast with “joy” in the first line, but “ruin” is also possible. Whenever justice prevails, whether in the courts or simply in society, the people who practice iniquity may be shaken into reality by fear (cf. CEV “crooks are terrified”). |
| (0.17) | (Pro 20:17) | 3 sn The image of food and eating is carried throughout the proverb. Food taken by fraud seems sweet at first, but afterward it is not. To end up with a mouth full of gravel (a mass of small particles; e.g., Job 20:14-15; Lam 3:16) implies by comparison that what has been taken by fraud will be worthless and useless and certainly in the way (like food turning into sand and dirt). |
| (0.17) | (Pro 20:20) | 3 tc The Kethib, followed by the LXX, Syriac, and Latin, has בְּאִישׁוֹן (beʾishon), “in the pupil of the eye darkness,” the dark spot of the eye. But the Qere has בֶּאֱשׁוּן (beʾeshun), probably to be rendered “pitch” or “blackest,” although the form occurs nowhere else. The meaning with either reading is approximately the same—deep darkness, which adds vividly to the figure of the lamp being snuffed out. This individual’s destruction will be total and final. |
| (0.17) | (Pro 18:20) | 2 tn The noun בֶּטֶן (beten) can refer to the stomach, womb, or internal organs. In Prov 20:30 and 22:18 it appears to be metaphorical for the inner person, or soul. Given the references to the mouth, lips, and being satisfied, on one level it refers to the stomach. But it probably functions on a spiritual level as well, especially when read with the following verse. |
| (0.17) | (Pro 18:18) | 1 tn Heb “casting the lot.” Because modern readers are not familiar with the ancient practice of casting lots, the image of the coin toss to decide an issue has been employed in the translation (cf. CEV “drawing straws”). Although the casting of lots is often compared to throwing dice, the translation “throwing dice ends disputes” in this context could be misunderstood to mean “participating in a game of dice ends disputes.” |
| (0.17) | (Pro 18:2) | 3 tn Heb “his heart.” This is a metonymy meaning “what is on his mind” (cf. NAB “displaying what he thinks”; NRSV “expressing personal opinion”). This kind of person is in love with his own ideas and enjoys spewing them out (W. McKane, Proverbs [OTL], 515). It is the kind of person who would ask a question, not to learn, but to show everyone how clever he is (cf. TEV). |
| (0.17) | (Pro 17:28) | 2 tn The Niphal participle is used in the declarative/estimative sense with stative verbs: “to be discerning” (Qal) becomes “to be declared discerning” (Niphal). The proverb is teaching that silence is one evidence of wisdom, and that even a fool can thereby appear wise. D. Kidner says that a fool who takes this advice is no longer a complete fool (Proverbs [TOTC], 127). He does not, of course, become wise—he just hides his folly. |
| (0.17) | (Pro 17:9) | 3 sn W. G. Plaut notes that harping on the past has destroyed many friendships and marriages (Proverbs, 188). W. McKane observes that this line refers to the person who breaks up friendships by his scandalous gossip, even if it is done with a kind of zeal for the welfare of the community, for it will destroy love and trust (Proverbs [OTL], 508-9). |
| (0.17) | (Pro 17:11) | 1 tc The LXX reads ἀντιλογίας (antilogias, “contention”), which usually stands for the Hebrew words מְרִיבָה (merivah), מִדְיָן (midyan), or רִיב (riv). These words all refer to “strife, contention, disputing” and are all somewhat graphically similar to each other and the word מְרִי (meri, “rebellion”). Since the next Hebrew word starts with yod and bet, (יְבַקֵּשׁ, yevaqqesh) it is possible that something dropped out between the two yods and the text originally read מְרִיבָה יְבַקֵּשׁ or מִדְיָן יְבַקֵּשׁ. |
| (0.17) | (Pro 16:26) | 1 sn The words for “laborer” (עָמֵל; ʿamel) and “labored” (עָמַל; ʿamal) are less common Hebrew terms for work. The root idea refers to exertion, or toil, and sometimes to anxiety. In Eccl. 2:11 the Preacher refers to all his many building projects with this verb for hard work. This proverb pictures hard work being done of necessity rather than for the satisfaction of doing the work itself. |
| (0.17) | (Pro 16:26) | 2 tn Heb “soul.” The term נֶפֶשׁ (nefesh) here means “appetite,” functioning as a metonymy; the “inner soul” of a person representing his appetite (BDB 660 s.v. 5a; see, e.g., Pss 63:6; 107:9; Prov 13:25; 16:24; 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). This is suggested by the parallelism with “hunger.” |
| (0.17) | (Pro 16:22) | 4 tn Heb “the discipline of fools [is] folly.” The “discipline” (מוּסָר, musar) in this proverb is essentially a requital for sin (hence “punishment,” so NIV, NCV, NRSV); discipline which is intended to correct is normally rejected and despised by fools. So the line is saying that there is very little that can be done for or with the fool (cf. NLT “discipline is wasted on fools”). |
| (0.17) | (Pro 16:16) | 1 tn The form קְנֹה (qenoh) is an infinitive; the Greek version apparently took it as a participle, and the Latin as an imperative—both working with an unpointed קנה, the letter ה (he) being unexpected in the form if it is an infinitive construct (the parallel clause has קְנוֹת [qenot] for the infinitive, but the ancient versions also translate that as either a participle or an imperative). |
| (0.17) | (Pro 16:10) | 1 tn Heb “oracle” (so NAB, NIV) or “decision”; TEV “the king speaks with divine authority.” The term קֶסֶם (qesem) is used in the sense of “oracle; decision; verdict” (HALOT 1115-16 s.v.). The pronouncements of a king form an oracular sentence, as if he speaks for God; they are divine decisions (e.g., Num 22:7; 23:23; 2 Sam 14:20). |
| (0.17) | (Pro 16:6) | 5 sn The Hebrew word translated “evil” (רַע, raʿ) can in some contexts mean “calamity” or “disaster,” but here it seems more likely to mean “evil” in the sense of sin. Faithfulness to the Lord brings freedom from sin. The verse uses synonymous parallelism with a variant: One half speaks of atonement for sin because of the life of faith, and the other of avoidance of sin because of the fear of the Lord. |
| (0.17) | (Pro 16:5) | 2 tn Heb “everyone of proud of heart.” The noun לֵב (lev, “heart, mind”) represents what one does with the לֵב, i.e., thinking and feeling, and here refers to the attitude of someone’s spirit. It acts as a genitive of specification, “proud in the heart.” The phrase refers to that class of people who are arrogant, those who set themselves presumptuously against God (e.g., 2 Chr 26:16; Ps 131:1; Prov 18:12). |
| (0.17) | (Pro 16:3) | 1 tn Heb “roll.” The figure of rolling (an implied comparison or hypocatastasis), as in rolling one’s burdens on the Lord, is found also in Pss 22:8 [9]; 37:5; 55:22. It portrays complete dependence on the Lord. This would be accomplished with a spirit of humility and by means of diligent prayer, but the plan must also have God’s approval. |
| (0.17) | (Pro 15:33) | 1 sn The idea of the first line is similar to Prov 1:7 and 9:10. Here it may mean that the fear of the Lord results from the discipline of wisdom, just as easily as it may mean that the fear of the Lord leads to the discipline of wisdom. The second reading harmonizes with the theme in the book that the fear of the Lord is the starting point. |
| (0.17) | (Pro 15:30) | 2 tn Heb “makes fat the bones;” NAB “invigorates the bones;” NASB “puts fat on the bones.” The word “bones” is a metonymy of subject, the bones representing the whole body. The idea of “making fat” signifies by comparison (hypocatastasis) with fat things that the body will be healthy and prosperous (e.g., Prov 17:22; 25:25; Gen 45:27-28; Isa 52:7-8). Good news makes the person feel good in body and soul. |
| (0.17) | (Pro 15:2) | 2 tn Or “makes knowledge acceptable” (so NASB). The verb תֵּיטִיב (tetiv, Hiphil imperfect of יָטַב [yatav, “to be good”]) can be translated “to make good” or “to treat in a good [or, excellent] way” (C. H. Toy, Proverbs [ICC], 303). M. Dahood, however, suggests emending the text to תֵּיטִיף (tetif) which is a cognate of נָטַף (nataf, “drip”), and translates “tongues of the sages drip with knowledge” (Proverbs and Northwest Semitic Philology, 32-33). But this change is gratuitous and unnecessary. |
