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Discovery Box| (0.31) | (Pro 28:20) | 1 tn Heb “a man of faithfulness,” although the context does not indicate this should be limited only to males. |
| (0.31) | (Pro 28:11) | 1 tn Heb “a rich man,” although the context does not indicate that this is limited only to males. |
| (0.31) | (Pro 28:13) | 1 tn The Hebrew participles provide the subject matter in this contrast. On the one hand is the person who covers over (מְכַסֶּה, mekhasseh) his sins. This means refusing to acknowledge them in confession, and perhaps rationalizing them away. On the other hand there is the one who both “confesses” (מוֹדֶה, modeh) and “forsakes” (עֹזֵב, ʿozev) the sin. To “confess” sins means to acknowledge them, to say the same thing about them that God does. |
| (0.31) | (Pro 28:5) | 3 sn The contrast (and the difference) is between the wicked and those who seek the Lord. Originally the idea of seeking the Lord meant to obtain an oracle (2 Sam 21:1), but then it came to mean devotion to God—seeking to learn and do his will. Only people who are interested in doing the Lord’s will can fully understand justice. Without that standard, legal activity can become self-serving. |
| (0.31) | (Pro 27:21) | 2 tn The Hebrew term אִישׁ (ʾish) often refers to a male, but can also mean a person, whether male or female. |
| (0.31) | (Pro 27:17) | 3 tn Heb “and a man,” although the context does not indicate this should be limited to males only. |
| (0.31) | (Pro 27:17) | 1 tn The term “as” is not in the Hebrew text, but is supplied in the translation to clarify the comparison. |
| (0.31) | (Pro 26:22) | 1 tn The proverb is identical to 18:8 (see notes there); it observes how appealing gossip is. |
| (0.31) | (Pro 23:33) | 1 tn The feminine plural of זָר (zar, “strange things”) refers to the trouble one has in seeing and speaking when drunk. |
| (0.31) | (Pro 23:35) | 1 tn The phrase “You will say” is supplied in the translation to make it clear that the drunkard is now speaking. |
| (0.31) | (Pro 23:6) | 1 tn Heb “an evil eye.” This is the opposite of the “good eye” which meant the generous man. The “evil eye” refers to a person who is out to get everything for himself (cf. NASB, NCV, CEV “selfish”). He is ill-mannered and inhospitable (e.g., Prov 28:22). He is up to no good—even though he may appear to be a host. |
| (0.31) | (Pro 22:16) | 1 tn Heb “oppressing the poor, it is gain; giving to the rich, it is loss.” The Hebrew is cryptic, but two sins are mentioned here that will be punished by poverty: extortion and bribery. Perhaps the proverb is simply saying it is easy to oppress the poor for gain, but it is a waste of money to try to buy or bribe a patron (D. Kidner, Proverbs [TOTC], 149). |
| (0.31) | (Pro 21:1) | 1 sn “Heart” is a metonymy of subject; it signifies the ability to make decisions, if not the decisions themselves. |
| (0.31) | (Pro 20:22) | 4 tn After the imperative, the jussive is subordinated in a purpose or result clause: “wait for the Lord so that he may deliver you.” The verb יֹשַׁע (yoshaʿ) means “to save (KJV, ASV, NASB); to deliver (NIV); to give victory”; in this context it means “deliver from the evil done to you,” and so “vindicate” is an appropriate connotation. Cf. NCV “he will make things right.” |
| (0.31) | (Pro 20:6) | 3 sn The point of the rhetorical question is that a truly faithful friend is very difficult to find. |
| (0.31) | (Pro 19:20) | 1 sn The advice refers in all probability to the teachings of the sages that will make one wise. |
| (0.31) | (Pro 19:1) | 1 sn People should follow honesty even if it leads to poverty (e.g., Prov 18:23; 19:22). |
| (0.31) | (Pro 18:20) | 3 tn Or “is satisfied.” The translation understands שָׂבַע (savaʿ) as stative “to be satisfied; be filled” rather than fientive, “to satisfy oneself,” so that the imperfect form is future. An imperfect verb may be future for both stative and dynamic verbs, and may be present for dynamic verbs. It is not possible to tell by morphological criteria whether the verb שָׂבַע is stative or dynamic, but elsewhere it behaves similarly to a stative. |
| (0.31) | (Pro 18:19) | 4 tn Heb “bars,” but this could be understood to mean “taverns,” so “barred gates” is employed in the translation. |
| (0.31) | (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. |
