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Discovery Box| (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 7:27) | 1 sn Her house is the way to the grave. The young man’s life is not destroyed in one instant; it is taken from him gradually as he enters into a course of life that will leave him as another victim of the wages of sin. The point of the warning is to prevent such a course from starting. Sin can certainly be forgiven, but the more involvement in this matter the greater the alienation from the healthy community. |
| (0.17) | (Pro 6:25) | 2 tn Heb “her eyelids” (so KJV, NASB); NRSV “eyelashes”; TEV “flirting eyes”). This term is a synecdoche of part (eyelids) for the whole (eyes) or a metonymy of association for painted eyes and the luring glances that are the symptoms of seduction (e.g., 2 Kgs 9:30). The term “alluring” is not in the Hebrew text, but is supplied in the translation for the sake of clarification. |
| (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 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 5:4) | 4 sn The Hebrew has “like a sword of [two] mouths,” meaning a double-edged sword that devours/cuts either way. There is no movement without damage. There may be a wordplay here with this description of the “sword with two mouths,” and the subject of the passage being the words of her mouth which also have two sides to them. The irony is cut by the idiom. |
| (0.17) | (Pro 5:1) | 2 tn The text again has “my son.” In this passage perhaps “son” would be the most fitting because of the warning against going to the adulterous woman. However, since the image of the adulterous woman probably represents all kinds of folly (through personification), and since even in this particular folly the temptation works both ways, the general address to either young men or women should be retained. The text was certainly not intended to convey that only women could seduce men. |
| (0.17) | (Pro 4:17) | 4 tn Heb “the wine of violence” (so KJV, NAB, NIV, NRSV). This is a genitive of source, meaning that the wine they drink was plundered from their violent crime. The Hebrew is structured in an AB:BA chiasm: “For they eat the bread of wickedness, and the wine of violence they drink.” The word order in the translation is reversed for the sake of smoothness and readability. |
| (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. |
| (0.17) | (Pro 3:21) | 1 tn The object of the verb “escape” is either (1) wisdom, knowledge, and understanding in vv. 13-20 or (2) “wisdom and discretion” in the second colon of this verse. Several English versions transpose the terms “wisdom and discretion” from the second colon into the first colon for the sake of clarity and smoothness (e.g., RSV, NRSV, NIV, TEV, CEV). NIV takes the subject from the second colon and reverses the clauses to clarify that. |
| (0.17) | (Pro 3:12) | 1 tn Heb “chastens.” The verb יָכַח (yakhakh) here means “to chasten; to punish” (HALOT 410 s.v. יכח 1) or “to correct; to rebuke” (BDB 407 s.v. 6). The context suggests some kind of corporeal discipline rather than mere verbal rebuke or cognitive correction. This verse is quoted in Heb 12:5-6 to show that suffering in the service of the Lord is a sign of membership in the covenant community (i.e., sonship). |
| (0.17) | (Pro 3:8) | 1 tn Heb “it will be.” The form is Qal jussive of הָיָה (hayah) and is one of the rare uses of the volitive to express purpose or result, even though there is no vav prefixed to it. This indicates that v. 8 is the outcome of v. 7. If a person trusts in the Lord and fears him (vv. 5-7), God will bless him (v. 8). |
| (0.17) | (Pro 3:5) | 3 tn Heb “do not lean.” The verb שָׁעַן (shaʿan, “to lean; to rely”) is used in (1) literal physical sense of leaning upon something for support and (2) figurative sense of relying upon someone or something for help or protection (BDB 1043 s.v.). Here it functions figuratively (hypocatastasis: implied comparison); relying on one’s own understanding is compared to leaning on something that is unreliable for support (e.g., Isa 10:20). |
| (0.17) | (Pro 3:3) | 1 tn The term חֶסֶד (khesed) can mean “mercy, loyal love, covenant love.” The two words חֶסֶד וֶאֱמֶת (khesed veʾemet, “mercy and truth”) are used together over two dozen times. Sometimes they are treated in parallel clauses and sometimes they are paired in a hendiadys, to be understood as “faithful mercy.” Here they are pictured as concrete objects to tie around one’s neck, so at that level they are distinct even though they complement each other. |
| (0.17) | (Pro 2:17) | 5 tn Heb “the covenant.” This could refer to the Mosaic covenant that prohibits adultery, or more likely, as in the present translation, the marriage covenant (cf. also TEV, CEV). The lexicons list this use of “covenant” (בְּרִית, berit) among other referents to marriage (Prov 2:17; Ezek 16:8; Mal 2:14; BDB 136 s.v. 1.5; HALOT 157 s.v. A.9). |
| (0.17) | (Pro 2:4) | 4 sn The verb חָפַשׂ (khafas) means “to dig; to search” (BDB 344 s.v.; cf. NCV “hunt for it”). The Arabic cognate means “to dig for water.” It is used literally of Joseph searching his brothers’ sacks (Gen 44:12) and figuratively for searching the soul (Ps 64:7). This is a more emphatic word than the one used in the first colon and again emphasizes that acquiring wisdom will be demanding. |
| (0.17) | (Pro 2:5) | 4 tn The term דַּעַת (daʿat, “knowledge”) goes beyond cognition; it is often used metonymically (cause) for obedience (effect); see, e.g., Prov 3:6, “in all your ways acknowledge him,” and BDB 395 s.v. This means that the disciple will follow God’s moral code; for to know God is to react ethically and spiritually to his will (e.g., J. H. Greenstone, Proverbs, 18). |
| (0.17) | (Pro 2:3) | 3 tn Heb “give your voice.” The expression means to shout loudly (BDB 679 s.v. נָתַן Qal 1.x, HALOT 735 s.v. נָתַן Qal 12), to make a sound that carries farther (e.g., Jer 2:15). J. H. Greenstone says, “If it [understanding] does not come at your first call, raise your voice to a higher pitch, put forth greater efforts” (Proverbs, 17). |
| (0.17) | (Pro 1:29) | 1 sn The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) explains why Lady Wisdom will not respond to their calls in the future. Their past refusal to listen means she will not listen and they will have to bear the consequences of their choices. The content repeats the previous accusation in verse 22 of hating moral knowledge. And the two halves of verse 29 echo the two parts of 1:7a, emphasizing how completely they have missed the mark. |
