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Discovery Box| (0.31) | (Pro 29:10) | 1 tn Heb “men of bloods.” The Hebrew word for “blood” is written in the plural to reflect the shedding of blood. So the expression “men of bloods” means people who shed blood—murderers, bloodthirsty men, or those who would not hesitate to commit murder in order to get what they want. |
| (0.31) | (Pro 29:4) | 1 tn The form is the Hiphil imperfect of the verb עָמַד (ʿamad, “to stand”), hence, “to cause to stand.” It means that the king makes the nation “stand firm,” with “standing firm” being a figure for strength, security, and stability. Cf. NCV “makes his country (the nation CEV) strong.” |
| (0.31) | (Pro 29:3) | 3 tn The active participle רֹעֶה (roʿeh) is from the second root רָעָה (raʿah), meaning “to associate with.” The verb occurs only a few times, and mostly in the book of Proverbs. It is related to רֵעֶה (reʿeh, “friend; companion; fellow”). To describe someone as a “companion” or “friend” of prostitutes is somewhat euphemistic; it surely means someone who is frequently engaging the services of prostitutes. |
| (0.31) | (Pro 28:25) | 4 tn The verb דָּשֵׁן (dashen) means “to be fat,” and in the Piel/Pual stems “to make fat/to be made fat” (cf. KJV, ASV). The idea of being “fat” was symbolic of health and prosperity—the one who trusts in the Lord will be abundantly prosperous and fully gratified (cf. NRSV “will be enriched”). |
| (0.31) | (Pro 28:22) | 1 tn Heb “a man with an evil eye” (as opposed to the generous man who has a “good” eye). This individual is selfish, unkind, unsympathetic to others. He looks only to his own gain. Cf. NAB “The avaricious man”; NLT “A greedy person.” |
| (0.31) | (Pro 28:1) | 3 tn The verb בָּטַח (batakh) means “to trust; to be secure; to be confident.” Cf. KJV, NASB, NIV, NRSV, NLT “bold.” As the imperfect form of a stative verb, it should be understood as future or modal. It has been translated as an abilitive modal “can be confident.” |
| (0.31) | (Pro 27:22) | 2 tn The Hebrew term רִיפוֹת (rifot) refers to some kind of grain spread out to dry and then pounded. It may refer to barley groats (coarsely ground barley), but others have suggested the term means “cheeses” (BDB 937 s.v.). Most English versions have “grain” without being more specific; NAB “grits.” |
| (0.31) | (Pro 26:16) | 2 tn The term means “taste; judgment.” The related verb means “to taste; to perceive,” that is, “to examine by tasting,” or examine by experiencing (e.g., Ps 34:9). Here the idea is expressed with the participle in construct, “those returners [of] good sense,” those who answer tastefully, with discretion. Cf. NIV “who (+ can NRSV) answer discreetly.” |
| (0.31) | (Pro 26:9) | 5 sn A fool can read or speak a proverb but will be intellectually and spiritually unable to handle it; he will misapply it or misuse it in some way. In doing so he will reveal more of his folly. It is painful to hear fools try to use proverbs. |
| (0.31) | (Pro 25:26) | 1 tn The Niphal participle is from רָפַס (rafas), which means “to stamp; to tread; to foul by treading [or, by stamping].” BDB 952 s.v. defines it here as a “fountain befouled.” The picture is one of a spring of water where men and beasts gather and muddy it by their trampling in and out of it. |
| (0.31) | (Pro 24:32) | 3 tn The word לֵב (lev) is often translated “heart” but the word also means the “mind.” The Hebrew idiom “to set/put the לֵב (lev)” transfers well to English when rendering with “mind” and indicates careful consideration to what was observed. |
| (0.31) | (Pro 24:29) | 2 sn Rather than give in to the spirit of vengeance, one should avoid retaliation (e.g., Prov 20:22; Matt 5:43-45; Rom 12:9). According to the Talmud, Hillel said, “Do not do to others what you would not have them do unto you” (b. Sanhedrin 31a). |
| (0.31) | (Pro 23:20) | 2 tn The verb סָבָא (savaʾ) means “to imbibe; to drink largely.” The participial construction here, סֹבְאֵי־יַיִן (soveʾe yayin), describes “drunkards” (cf. NLT) which is somewhat stronger than saying it refers to “people who drink too much” (cf. NIV, TEV). |
| (0.31) | (Pro 23:5) | 2 sn This seventh saying warns people not to expend all their energy trying to get rich because riches are fleeting (cf. Instruction of Amememope, chap. 7, 9:10-11 which says, “they have made themselves wings like geese and have flown away to heaven”). In the ancient world the symbol of birds flying away signified fleeting wealth. |
| (0.31) | (Pro 23:2) | 1 sn The expression “put a knife to your throat” is an idiom that means “curb your appetite” or “control yourself” (cf. TEV). The instruction was from a time when people dealt with all-powerful tyrants. To enter the presence of such a person and indulge one’s appetites would be to take a very high risk. |
| (0.31) | (Pro 22:29) | 3 tn The verb form used twice here is יִתְיַצֵּב (yityatsev), the Hitpael imperfect of יָצַב (yatsav), which means “to set or station oneself; to take one’s stand” in this stem. With the form לִפְנֵי (lifne) it means “to present oneself before” someone; so here it has the idea of serving as a courtier in the presence of a king. |
| (0.31) | (Pro 22:13) | 3 tc The LXX changes the phrase to read “murderers in the street” to form a better parallelism, possibly because the verb רָצַח (ratsakh) is used only of humans, not wild animals. The NIV attempts to solve the problem by making the second line a separate claim by the sluggard: “or, ‘I will be murdered in the streets!’” |
| (0.31) | (Pro 22:3) | 5 tn The verb עָנַשׁ (ʿanash) means “to fine” specifically. In the Niphal stem it means “to be fined,” or more generally, “to be punished.” In this line the punishment is the consequence of blundering into trouble—they will pay for it. |
| (0.31) | (Pro 21:30) | 2 sn The verse uses a single sentence to state that all wisdom, understanding, and advice must be in conformity to the will of God to be successful. It states it negatively—these things cannot be in defiance of God (e.g., Job 5:12-13; Isa 40:13-14). |
| (0.31) | (Pro 21:21) | 1 sn These two attributes, “righteousness” (צְדָקָה, tsedaqah) and “loyal love” (חֶסֶד, khesed) depict the life style of the covenant-believer who is pleasing to God and a blessing to others. The first term means that he will do what is right, and the second means that he will be faithful to the covenant community. |
