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Discovery Box| (0.31) | (Pro 30:20) | 4 sn This is the amazing part of the observation. It is one thing to sin, for everyone sins, but to dismiss the act of adultery so easily, as if it were no more significant than a meal, is incredibly brazen. |
| (0.31) | (Pro 30:22) | 1 sn A servant coming to power could become a tyrant if he is unaccustomed to the use of such power, or he might retain the attitude of a servant and be useless as a leader. |
| (0.31) | (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). |
| (0.31) | (Pro 29:23) | 3 sn The Hebrew word translated “lowly” forms an implied comparison: To be humble is like being low, base, earthbound; whereas pride is often compared to being high, lofty—at least in one’s own eyes. |
| (0.31) | (Pro 29:19) | 1 sn Servants could not be corrected by mere words; they had to be treated like children for they were frequently unresponsive. This, of course, would apply to certain kinds of servants. The Greek version translated this as “a stubborn servant.” |
| (0.31) | (Pro 29:17) | 3 sn The parallelism of this verse is synthetic; the second half adds the idea of “delight/pleasure” to that of “rest.” So a disciplined child will both relieve anxiety (“give…rest”) and bring happiness to the parents. |
| (0.31) | (Pro 29:18) | 1 tn Heb “no vision.” The Hebrew word “vision” (from the verb חָזָה [khazah, “to see”]) refers to divine communication to prophets (as in 1 Sam 3:1) and not to individual goals or plans. C. H. Toy sees a problem here: The most calamitous period of Israel’s history was when prophetic vision was at its height, whereas people were often more obedient when God was silent. He also notes that in the book of Proverbs there is no mention of prophetic teaching with wisdom as a guide. So he emends the word to “guidance” following the LXX (Proverbs [ICC], 512). The TEV has “guidance”; the NIV retains “revelation.” It must be stated that the prophetic ministry was usually in response to the calamitous periods, calling the people back to God. Without them the downward rush to anarchy and destruction would have been faster than with these prophetic calls from God. |
| (0.31) | (Pro 29:20) | 3 sn The focus of this proverb is on someone who is hasty in his words. This is the person who does not stop to think, but acts on the spur of the moment. To speak before thinking is foolishness. |
| (0.31) | (Pro 29:20) | 2 tn The Hebrew term אִישׁ (ʾish) is commonly translated “a man,” but can in fact refer to a man or a woman. There is no indication in the immediate context that this should be limited only to males. |
| (0.31) | (Pro 28:28) | 1 sn The proverb is essentially the same as 28:12 (e.g., Prov 11:10; 29:2, 16). It refers to the wicked “rising to power” in government. |
| (0.31) | (Pro 28:22) | 2 sn The one who is hasty to gain wealth is involved in sin in some way, for which he will be punished by poverty. The idea of “hastening” after riches suggests a dishonest approach to acquiring wealth. |
| (0.31) | (Pro 28:9) | 1 sn The expression “turn away the ear from hearing” uses a metonymy to mean that this individual will not listen—it indicates a deliberate refusal to follow the instruction of the law. |
| (0.31) | (Pro 28:10) | 1 sn The image of falling into a pit (a figure of speech known as hypocatastasis, involving implied comparison) is meant to say that the evil to which he guides people will ultimately destroy him. |
| (0.31) | (Pro 28:1) | 1 tc The plural verb נָסוּ (nasu) “they fled,” should be read as singular to match the subject. It is a case of dittography: the vav beginning the next word was written twice, with the extra vav appended to this verb. |
| (0.31) | (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. |
| (0.31) | (Pro 27:22) | 1 tn The verb means “to pound” in a mortar with a pestle (cf. NRSV “Crush”; NLT “grind”). The imperfect is in a conditional clause, an unreal, hypothetical condition to make the point. |
| (0.31) | (Pro 27:20) | 4 tc The LXX contains a scribal addition: “He who fixes his eye is an abomination to the Lord, and the uninstructed do not restrain their tongues.” This is unlikely to be original. |
| (0.31) | (Pro 27:19) | 2 tn The second line has “so the heart of a man to a man” (cf. KJV, ASV). The present translation (along with many English versions) supplies “reflects” as a verb in the second line to emphasize the parallelism. |
| (0.31) | (Pro 26:6) | 3 sn The consequence is given in the first line and the cause in the second. It would be better not to send a message at all than to use a fool as messenger. |
| (0.31) | (Pro 26:5) | 1 sn The apparent contradiction with the last verse has troubled commentators for some time. One approach is to assume the different proverbs apply in different settings. The Rabbis solved it by saying that v. 4 referred to secular things, but v. 5 referred to sacred or religious controversies. Another view is to ignore the fool in negligible issues, but to deal with the fool in significant matters, lest credence be given to what he says (W. G. Plaut, Proverbs, 266). Another approach is that the two proverbs present principles that must be held in tension at the same time. The second half of each verse advises, by reference to outcome, what is fitting or unsuited in making a response. (See B. Waltke, The Book of Proverbs [NICOT], 348-350.) Also consider the example of Paul, who talked like a “fool” to correct the foolish ideas of the Corinthians (2 Cor 11:16-17; 12:11). |
