Discovery Box| (0.31) | (Pro 28:28) | 3 tn The form is the Niphal imperfect of סָתַר (satar, “to hide”); in this stem it can mean “to hide themselves” or “to go into hiding.” In either case the expression would be a hyperbole; the populace would not go into hiding, but they would tread softly and move about cautiously. G. R. Driver suggests the Akkadian sataru instead, which means “to demolish,” and is cognate to the Aramaic “to destroy.” This would produce the idea that people are “destroyed” when the wicked come to power (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 192-93). That meaning certainly fits the idea, but there is no reason for the change because the MT is perfectly readable as it is and makes good sense. |
| (0.31) | (Pro 28:24) | 2 sn The metaphor of “companion” here means that a person who would do this is just like the criminally destructive person. It is as if they were working together, for the results are the same. |
| (0.31) | (Pro 27:5) | 1 tn Heb “revealed” or “uncovered” (Pual participle from גָּלָה, galah). This would specify the reproof or rebuke as direct, honest, and frank, whether it was coming from a friend or an enemy. |
| (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 24:25) | 3 tn “The guilty” is supplied in the translation for clarity based on the preceding context. See the previous note on the word “convict”: If a non-forensic context is preferred for vv. 23-25, “wicked” would be supplied here. |
| (0.31) | (Pro 22:12) | 4 tn The participle בֹגֵד (voged) means “one who acts treacherously, a traitor;” cf. NASB “the treacherous man;” ESV “traitor;” NIV “unfaithful;” KJV “transgressor.” What treacherous people say is treachery, that which would distort or undermine a just cause. |
| (0.31) | (Pro 22:5) | 1 sn “Thorns and snares” represent the dangers and threats to life. They would be implied comparisons (hypocatastasis): As a path strewn with thorns and traps, life for the wicked will be filled with dangers and difficulties. |
| (0.31) | (Pro 20:4) | 3 tc The Kethib reads a Qal imperfect, while the Qere reads a vav plus Qal perfect consecutive. Both forms would be future; the Qere more overtly states this as a consequence. |
| (0.31) | (Pro 17:10) | 2 tn The form is the Hiphil infinitive of נָכָה (nakhah) with the comparative מִן, min. The word “fool” then would be an objective genitive—more than blows to/on a fool. |
| (0.31) | (Pro 17:4) | 3 tc The verb מֵזִין (mezin) would be a Hiphil participle from זון (zwn, “to feed”). The suggested emendation is מַאֲזִין (maʿazin), derive it from the denominative verb אזן (ʾzn, “to give ear, listen”). Two Hebrew mss have this variant. |
| (0.31) | (Pro 17:13) | 2 tn The verb מוּשׁ (mush) means “to depart; to remove.” The Kethib is a Hiphil, which would yield a meaning of “to take away”; so the Qere, which is the Qal, makes more sense in the line. |
| (0.31) | (Pro 17:12) | 2 tn The second colon begins with וְאַל (veʾal), “and not.” This negative usually appears with volitives, so the fuller expression of the parallel line would be “and let not a fool in his folly [meet someone].” |
| (0.31) | (Pro 17:2) | 4 tn The form מֵבִישׁ (mevish) is a Hiphil participle, modifying בֵּן (ben). This original heir would then be one who caused shame or disgrace to the family, probably by showing a complete lack of wisdom in the choices he made. |
| (0.31) | (Pro 16:32) | 4 sn The saying would have had greater impact when military prowess was held in high regard. It is harder, and therefore better, to control one’s passions than to do some great exploit on the battlefield. |
| (0.31) | (Pro 16:15) | 1 tn Heb “the light of the face of the king.” This expression is a way of describing the king’s brightened face, his delight in what is taking place. This would mean life for those around him. |
| (0.31) | (Pro 15:29) | 3 sn God’s response to prayer is determined by the righteousness of the one who prays. A prayer of repentance by the wicked is an exception, for by it they would become the righteous (C. H. Toy, Proverbs [ICC], 316). |
| (0.31) | (Pro 8:4) | 1 tn Heb “men.” Although it might be argued in light of the preceding material that males would be particularly addressed by wisdom here, the following material indicates a more universal appeal. Cf. TEV, NLT “to all of you.” |
| (0.31) | (Pro 5:10) | 2 tn The word כֹּחַ (koakh, “strength”) refers to what laborious toil would produce (so a metonymy of cause). Everything that this person worked for could become the property for others to enjoy. |
| (0.31) | (Pro 5:6) | 2 tn Two roots are proposed for the verb פָּלַס (palas), “to clear/make a way” or “to observe; to examine.” If the latter root, then it would mean “lest she examine the path of life.” |
| (0.31) | (Pro 2:4) | 2 tn The verb בָּקַשׁ (baqash) means “to search for; to seek; to investigate” (BDB 134 s.v.). This calls for the same diligence one would have in looking for silver. |
