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Discovery Box| (0.17) | (Pro 14:30) | 3 tn The term קִנְאָה (qinʾah, “envy”) refers to passionate zeal or “jealousy” (so NAB, NCV, TEV, NLT), depending on whether the object is out of bounds or within one’s rights. In the good sense one might be consumed with zeal to defend the institutions of the sanctuary. But as envy or jealousy the word describes an intense and sometimes violent excitement and desire that is never satisfied. |
| (0.17) | (Pro 14:25) | 3 tc In the MT the verb lacks agreement with the two nouns in either gender or number so that there is no clear subject: “but he breathes lies, deceit.” Revocalizing the consonants from וְיָפִחַ (veyafiakh, “and he breathes/testifies”) to וִיפֵחַ (vifeakh, “and a witness [of lies]”) and from מִרְמָה (mirmah, “deceit”) to the Piel participle מְרַמֶּה (merammeh, “betrays, deceives, leads astray”) produces a grammatically acceptable text. One may also supply by parallelism “…betrays lives.” |
| (0.17) | (Pro 13:20) | 3 tn The verb form יֵרוֹעַ (yeroaʿ) is the Niphal imperfect of רָעַע (raʿaʿ), meaning “to suffer hurt.” Several have attempted to parallel the repetition in the wordplay of the first colon. A. Guillaume has “he who associates with fools will be left a fool” (“A Note on the Roots רִיע, יָרַע, and רָעַע in Hebrew,” JTS 15 [1964]: 294). Knox translated the Vulgate thus: “Fool he ends that fool befriends” (cited by D. Kidner, Proverbs [TOTC], 104). |
| (0.17) | (Pro 13:14) | 6 tn Heb “snares of death” (so KJV, NAB, NASB, NIV, NRSV, NLT). The genitive מָוֶת (mavet) functions as an attributive adjective. The term “snares” makes an implied comparison with hunting; death is like a hunter. W. McKane compares the idea to the Ugaritic god Mot, the god of death, carrying people off to the realm of the departed (Proverbs [OTL], 455). The expression could also mean that the snares lead to death. |
| (0.17) | (Pro 13:8) | 4 tn The term גְּעָרָה (geʿarah) may mean (1) “rebuke” (so KJV, NASB) or (2) “threat” (so NIV; cf. ASV, NRSV, NLT). If “rebuke” is the sense here, it means that the burdens of society fall on the rich as well as the dangers. But the sense of “threat” better fits the context: The rich are threatened with extortion, but the poor are not (cf. CEV “the poor don’t have that problem”). |
| (0.17) | (Pro 11:10) | 2 sn The verb תַּעֲלֹץ (taʿalots, “to rejoice; to exult”) is paralleled with the noun רִנָּה (rinnah, “ringing cry”). The descriptions are hyperbolic, except when the person who dies is one who afflicted society (e.g., 2 Kgs 11:20; Esth 8:15). D. Kidner says, “However drab the world makes out virtue to be, it appreciates the boon of it in public life” (Proverbs [TOTC], 91). |
| (0.17) | (Pro 11:8) | 1 tn The verb is the Niphal perfect from the first root חָלַץ (khalats), meaning “to draw off; to withdraw,” and hence “to be delivered.” The saying uses a perfect verb for past time followed by a preterite with vav consecutive. In so doing, the perspective of the proverb is that of a sage telling the student of a situation which has happened, and is prototypical of what will happen again. |
| (0.17) | (Pro 11:2) | 2 tn Heb “Pride came, then shame came.” The verbs are a perfect and a preterite with vav consecutive of בּוֹא (boʾ, “to enter; to come”). Because the second verb is sequential to the first, the first may be subordinated as a temporal clause. Proverbs in Hebrew utilize the past tense as a prototypical example. English also does so, although less frequently, as in “curiosity killed the cat.” |
| (0.17) | (Pro 10:4) | 3 tn Heb “but the hand of the diligent” (so KJV, NAB, NASB, NRSV). The genitive noun חָרוּצִים (kharutsim, “diligence”) functions as an attributive adjective: “a diligent hand.” The noun חָרוּצִים (kharutsim) uses the plural form because the plural is often used for abstract moral qualities. The term יָד (yad, “hand”) is a synecdoche of part (= “hand”) for the whole person (= “the one who works with his hands”). The hand is emphasized because it is the instrument of physical labor. |
| (0.17) | (Pro 9:13) | 1 tn Heb “a woman of foolishness.” This could be translated as “foolish woman,” taking the genitive as attributive (cf. KJV, ASV, NRSV). But in view of the contrast with the personification of wisdom, this word probably also represents a personification and so can be taken as a genitive of apposition, the woman who is folly, or “the woman, Folly” (cf. NIV). For clarity and stylistic reasons the word “called” has been supplied in the translation. |
| (0.17) | (Pro 9:3) | 1 tn The Hebrew imperfect can be a general present. The prior perfect verbs tell what she has done in preparation, while the imperfect tells what she now does. But it is also possible, given the past time context of the previous verbs, that the imperfect should be understood as past habitual, “she would call,” or as a preterite (without the vav consecutive), “she called.” This would be in line with the next verse which uses a perfect, “she has said.” |
| (0.17) | (Pro 7:22) | 1 tn The participle with “suddenly” gives a vivid picture. It depicts the inner change in the man. She had turned him and been enticing him along, but he was still like an ox deciding whether to really follow the call after turning in its direction. Then suddenly, like a switch has been thrown inside, he goes on under his own will power, just like the dumb ox he has become. |
| (0.17) | (Pro 6:22) | 3 tn Heb “Then you will wake up. It (the instruction) will talk to you.” In both of the preceding cola an infinitive construct was used for the temporal clauses. Now the construction uses a perfect tense with vav (ו) consecutive. The verb “wake up” is consecutive to “lie down [to sleep].” But it is also the circumstance for the following verb “will talk,” so it is has been subordinated here as a temporal clause. |
| (0.17) | (Pro 6:16) | 2 sn This saying involves a numerical ladder, paralleling six things with seven things (e.g., also 30:15, 18, 21, 24, 29). The point of such a numerical arrangement is that the number does not exhaust the list (W. M. Roth, “The Numerical Sequence x / x +1 in the Old Testament,” VT 12 [1962]: 300-311; and his “Numerical Sayings in the Old Testament,” VT 13 [1965]: 86). |
| (0.17) | (Pro 6:3) | 1 tn The syntactical construction of imperative followed by an imperative with vav consecutive denotes purpose: “in order to be delivered.” The verb means “to deliver oneself, be delivered” in the Niphal. The image is one of being snatched or plucked quickly out of some danger or trouble, in the sense of a rescue, as in a “brand snatched [Hophal stem] from the fire” (Zech 3:2). |
| (0.17) | (Pro 5:18) | 3 tn Or “your young wife”; Heb “in the wife of your youth” (so NIV, NLT, HCSB). The genitive may function as an attributive adjective: “young wife” or “youthful wife.” Or the genitive may be temporal in that it refers to the age in which a man married his wife: “the wife you married in your youth” (cf. NCV, CEV). The temporal genitive is supported by parallel passages with similar constructions in Prov 2:17 and Mal 2:14. |
| (0.17) | (Pro 5:9) | 1 sn The term הוֹד (hod, “vigor; splendor; majesty”) in this context means the best time of one’s life (cf. NIV84 “your best strength”), the full manly vigor that will be wasted with licentiousness. Here it is paralleled by “years,” which refers to the best years of that vigor, the prime of life. Life would be ruined by living this way, or the revenge of the woman’s husband would cut it short. |
| (0.17) | (Pro 4:27) | 3 tc The LXX adds, “For the way of the right hand God knows, but those of the left hand are distorted; and he himself will make straight your paths and guide your goings in peace.” The ideas presented here are not out of harmony with Proverbs, but the section clearly shows an expansion by the translator. For a brief discussion of whether this addition is Jewish or early Christian, see C. H. Toy, Proverbs (ICC), 99. |
| (0.17) | (Pro 3:33) | 1 tn Or “the curse of the Lord,” a subjective genitive indicating the curse that the Lord makes. The noun מְאֵרַה (meʾerah, “curse”) is the opposite, or antonym, of בְּרָכָה (berakhah, “blessing”). It is associated with poverty and affliction. The curse of God brings ruin and failure to crops, land in general, an individual, or the nation (Deut 28:20; Mal 2:2; 3:9; see BDB 76 s.v.; HALOT 541 s.v.). |
| (0.17) | (Pro 3:27) | 1 tn The MT has “from its possessors” and the LXX simply has “from the poor.” C. H. Toy (Proverbs [ICC], 77) suggests emending the text to read “neighbors” (changing בְּעָלָיו [beʿalayv] to רֵעֶיךָ, reʿekha) but that is gratuitous. The idea can be explained as being those who need to possess it, or as BDB 127 s.v. בַּעַל has it with an objective genitive, “the owner of it” = the one to whom it is due. |
