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Discovery Box| (0.27) | (Ecc 1:5) | 1 tn The Hebrew text has a perfect verbal form, but it should probably be emended to the participial form, which occurs in the last line of the verse. Note as well the use of participles in vv. 4-7 to describe what typically takes place in the natural world. The participle זוֹרֵחַ (zoreakh, “to rise”) emphasizes continual, durative, uninterrupted action (present universal use of participle): the sun is continually rising (and continually setting) day after day. |
| (0.27) | (Ecc 1:7) | 2 tn Heb “there they are returning to go.” The term שָׁבִים (shavim, Qal active participle masculine plural from שׁוּב, shuv, “to return”) emphasizes the continual, durative action of the waters. The root שׁוּב is repeated in 1:6-7 to emphasize that everything in nature (e.g., wind and water) continually repeats its actions. For all of the repetition of the cycles of nature, nothing changes; all the constant motion produces nothing new. |
| (0.27) | (Pro 31:21) | 4 tn For the MT’s “scarlet” the LXX and the Latin have “two” or “double”—the difference being essentially the vocalization of a plural as opposed to a dual. The word is taken in the versions with the word that follows (“covers”) to mean “double garments.” The question to be asked is whether scarlet would keep one warm in winter or double garments. The latter is the easier reading and therefore suspect. |
| (0.27) | (Pro 31:18) | 2 sn The line may be taken literally to mean that she is industrious throughout the night (“burning the midnight oil”) when she must in order to follow through a business deal (W. McKane, Proverbs [OTL], 668); cf. TEV. But the line could also be taken figuratively, comparing “her light” to the prosperity of her household—her whole life—which continues night and day. |
| (0.27) | (Pro 31:10) | 3 tn The first word in the Hebrew text (אֵשֶׁת, ʾeshet) begins with א (ʾalef), the first letter in the Hebrew alphabet. The word אֵשֶׁת, (ʾeshet) can refer to a wife or to a woman. Ruth is called an אֵשֶׁת חַיִל (ʾeshet khayil) “worthy woman” while still a widow. While the term need not refer to a wife, that was certainly the most common status of the adult woman in ancient Israel and the following description portrays a woman who is both wife and mother. |
| (0.27) | (Pro 30:10) | 1 tn The form תַּלְשֵׁן (talshen) is the Hiphil jussive (with the negative אַל, ʾal); it is a denominative verb from the noun “tongue” (Heb “wag the tongue”). It means “to defame; to slander,” if the accusation is untrue. Some have suggested that the word might have the force of “denouncing” a slave to his master, accusing him before authorities (e.g., Deut 23:15-16). This proverb would then be a warning against meddling in the affairs of someone else. |
| (0.27) | (Pro 30:3) | 2 sn The construction uses repetition to make the point emphatically: “I do not know the knowledge of the Holy One.” Agur’s claim to being “brutish” is here clarified—he is not one of those who has knowledge or understanding of God. C. H. Toy thinks the speaker is being sarcastic in reference to others who may have claimed such knowledge (Proverbs [ICC], 521). |
| (0.27) | (Pro 29:3) | 5 sn Wealth was seen as a sign of success and of God’s blessings, pretty much as it always has been. To be seen as honorable in the community meant one had acquired some substance and kept his reputation. It would be a disgrace to the family to have a son who squandered his money on prostitutes (e.g., Prov 5:10; 6:31). |
| (0.27) | (Pro 26:15) | 1 tn Heb The verb תָּמַן (taman) means “to bury” (so many English versions) or “to hide” (so KJV). As the perfect form of a dynamic verb it should be understood as past or perfective. The proverb presents a scene where the sluggard has not just reached to the food in the dish but has buried his hand in it. The second comment reveals that this is not a frozen frame, but a continuing scene revealing the extent of his laziness. |
| (0.27) | (Pro 26:14) | 2 sn The sluggard is too lazy to get out of bed—although he would probably rationalize this by saying that he is not at his best in the morning. The humor of the verse is based on an analogy with a door—it moves back and forth on its hinges but goes nowhere. Like the door to the wall, the sluggard is “hinged” to his bed (e.g., Prov 6:9-10; 24:33). |
| (0.27) | (Pro 25:8) | 1 tn Heb “do not go out hastily to strive”; the verb “to strive” means dispute in the legal context. The last clause of v. 7, “what your eyes have seen,” does fit very well with the initial clause of v. 8. It would then say: What you see, do not take hastily to court, but if the case was not valid, he would end up in disgrace. |
| (0.27) | (Pro 23:31) | 2 tn The expression is difficult. The imagery has some similarity to Song 7:9, although the parallel is not exact. The verb is the Hitpael imperfect of הָלַךְ (halakh); and the prepositional phrase uses the word “upright; equity; pleasing,” from יָשָׁר (yashar). KJV has “when it moveth itself aright”; much more helpful is ASV “when it goeth down smoothly.” Most recent English versions are similar to ASV. The phrase obviously refers to the pleasing nature of wine. |
| (0.27) | (Pro 22:9) | 3 sn It is from his own food that he gives to the poor. Of the many observations that could be made, it is worth noting that in blessing this kind of person God is in fact providing for the poor because out of his blessing he will surely continue to share more. Also, the blessing is not for those who take the resources of others and redistribute that to the poor. |
| (0.27) | (Pro 21:27) | 1 tn Heb “the sacrifice of the wicked” (so KJV, NAB, NASB, NIV, NRSV). This is a subjective genitive. The foundational clause states that ritual acts of worship brought by the wicked (thus a subjective genitive) are detestable to God. The “wicked” refers here to people who are not members of the covenant (no faith) and are not following after righteousness (no acceptable works). But often they participate in sanctuary ritual, which amounts to hypocrisy. |
| (0.27) | (Pro 21:25) | 1 tn Heb “the desire of the sluggard” (so ASV, NASB). This phrase features a subject genitive: “what the sluggard desires.” The term תַּאֲוַת (taʾavat, “desire; craving”) is a metonymy of cause. The craving itself will not destroy the sluggard, but what will destroy him is what the craving causes him to do or not to do. The lazy come to ruin because they desire the easy way out. |
| (0.27) | (Pro 20:12) | 1 sn The first half of the verse refers to two basic senses that the Lord has given to people. C. H. Toy, however, thinks that they represent all the faculties (Proverbs [ICC], 388). But in the book of Proverbs seeing and hearing come to the fore. By usage, “hearing” also means obeying (15:31; 25:12), and “seeing” also means perceiving and understanding (Isa 6:9-10). |
| (0.27) | (Pro 19:24) | 1 tn Heb The verb תָּמַן (taman) means “to bury” (so many English versions) or “to hide” (so KJV). As the perfect form of a dynamic verb it should be understood as past or perfective. The proverb presents a scene where the sluggard has not just reached to the food in the dish but buried his hand in it. The second comment reveals that this is not a frozen frame, but a continuing scene revealing the extent of his laziness. |
| (0.27) | (Pro 19:18) | 1 tn The translation understands כִּי (ki) as causal. Some prefer to take כִּי as temporal and translate, “while there is hope” (so KJV, NASB, NCV, NRSV, NLT), meaning that discipline should be administered when the child is young and easily guided. In the causal reading of כִּי, the idea seems to be that children should be disciplined because change is possible due to their youth and the fact that they are not set in their ways. |
| (0.27) | (Pro 19:2) | 3 tn Heb “he who is hasty with his feet.” The verb אוּץ (ʾuts) means “to be pressed; to press; to make haste.” The verb is followed by the preposition ב (bet) which indicates that with which one hastens—his feet. The word “feet” is a synecdoche of part for the whole person—body and mind working together (cf. NLT “a person who moves too quickly”). |
| (0.27) | (Pro 18:17) | 5 sn The proverb is a continuous sentence teaching that there must be cross-examination to settle legal disputes. There are two sides in any disputes, and so even though the first to present his case sounds right, it must be challenged. The verb הָקַר (haqar, translated “cross-examines”) is used for careful, diligent searching and investigating to know something (e.g., Ps 139:1). |
