Your search for "Or" did not find any bible verses that matched.
Discovery Box| (0.13) | (Pro 17:16) | 3 sn W. McKane envisions a situation where the fool comes to a sage with a fee in hand, supposing that he can acquire a career as a sage, and this gives rise to the biting comment here: Why does the fool have money in his hands? To buy wisdom when he has no brains? (Proverbs [OTL], 505). According R. Murphy, “The price for acquiring wisdom is only metaphorical; the fool does not have the ‘heart,’ i.e., the sense or desire to pursue the goal. See also v 24. According to 26:7 the fool is not able to implement a proverb, even though he ‘mouths’ it” (Proverbs [WBC], 130). |
| (0.13) | (Pro 17:7) | 5 sn This “ruler” (KJV, NASB “prince”; NAB “noble”) is a gentleman with a code of honor, to whom truthfulness is second nature (W. McKane, Proverbs [OTL], 507). The word describes one as “inclined, generous, noble” (BDB 622 s.v. נָדִיב). It is cognate to the word for the “free will offering.” So for such a noble person lies are not suited. The argument is from the lesser to the greater—if fools shouldn’t speak lofty things, then honorable people should not lie (or, lofty people should not speak base things). |
| (0.13) | (Pro 17:5) | 2 sn The Hebrew word translated “insults” (חֵרֵף, kheref) means “reproach; taunt” (as with a cutting taunt); it describes words that show contempt for or insult God. The idea of reproaching the Creator may be mistaking and blaming God’s providential control of the world (C. H. Toy, Proverbs [ICC], 337). W. G. Plaut, however, suggests that mocking the poor means holding up their poverty as a personal failure and thus offending their dignity and their divine nature (Proverbs, 187). Cf. Prov 14:31. |
| (0.13) | (Pro 17:2) | 1 sn The setting is in the ancient world where a servant rarely advanced beyond his or her station in life. But there are notable exceptions (e.g., Gen 15:3 where the possibility is mentioned, 1 Chr 2:35 where it changed through marriage, and 2 Sam 16:1-4; 19:24-30, with the story of Ziba the servant of Mephibosheth). This proverb focuses on a servant who is wise, one who uses all his abilities effectively—a Joseph figure. |
| (0.13) | (Pro 16:15) | 3 tn Heb “latter rain” (so KJV, ASV). The favor that this expression represents is now compared to the cloud of rain that comes with the “latter” rain or harvest rain. The point is that the rain cloud was necessary for the successful harvest; likewise the king’s pleasure will ensure the success and the productivity of the people under him. E.g., also Psalm 72:15-17; the prosperity of the land is portrayed as a blessing on account of the ideal king. |
| (0.13) | (Pro 16:14) | 3 tn The expression uses an implied comparison, comparing “wrath” to a messenger because it will send a message. The qualification is “death,” an objective genitive, meaning the messenger will bring death, or the message will be about death. E.g., 1 Kgs 2:25, 29-34 and 46. Some have suggested a comparison with the two messengers of Baal to the god Mot (“Death”) in the Ugaritic tablets (H. L. Ginsberg, “Baal’s Two Messengers,” BASOR 95 [1944]: 25-30). If there is an allusion, it is a very slight one. The verse simply says that the king’s wrath threatens death. |
| (0.13) | (Pro 16:4) | 2 tn At the core of the phrase לַמַּעֲנֵהוּ (lammaʿanehu) in the Masoretic text, lies the word מַעֲנֶה (maʿaneh), which is proposed to mean “answer” or “purpose.” HALOT proposes that they are two homonyms (HALOT I, 614) going back to different homonymous verbal roots. If this is the noun meaning “answer,” it may imply the consequence. God ensures that everyone’s actions and the consequences of those actions correspond—certainly the wicked for the day of calamity. In God’s order there is just retribution for every act. |
| (0.13) | (Pro 16:1) | 4 sn There are two ways this statement can be taken: (1) what one intends to say and what one actually says are the same, or (2) what one actually says differs from what the person intended to say. The second view fits the contrast better. The proverb then is giving a glimpse of how God even confounds the wise. When someone is trying to speak [“answer” in the book seems to refer to a verbal answer] before others, the Lord directs the words according to his sovereign will. |
| (0.13) | (Pro 15:27) | 1 tn Heb “the one who gains.” The phrase בּוֹצֵעַ בָּצַע (botseaʿ batsaʿ) is a participle followed by its cognate accusative. This refers to a person who is always making the big deal, getting the larger cut, or in a hurry to get rich. The verb, though, makes it clear that the gaining of a profit is by violence and usually unjust, since the root has the idea of “cut off; break off; gain by violence.” The line is contrasted with hating bribes, and so the gain in this line may be through bribery. |
| (0.13) | (Pro 15:7) | 1 tc The verb of the first colon, יְזָרוּ (yezaru, “they scatter”) is difficult because it does not fit the second very well—a heart does not “scatter” or “spread” knowledge. Symmachus’ Greek translation uses φυλάσσω (phulassō, “to guard, keep”) suggesting his text read יִצְּרוּ (yitseru) from נָצַר (natsar, “to guard, keep watch, comply with”). The LXX uses a form of δέω (deō, “to bind”). Although binding (often being bound as a prisoner) might be related to guarding, δέω does not otherwise represent נָצַר in the LXX. Still the editors of BHS and C. H. Toy (Proverbs [ICC], 305) suggest reading יִצְּרוּ (yitseru, “they guard”). |
| (0.13) | (Pro 14:32) | 2 tc The MT reads בְּמוֹתוֹ (bemoto, “in his death”). The LXX reads “in his integrity,” implying the switching of two letters to בְּתוּמּוֹ (betummo). The LXX is followed by some English versions (e.g., NAB “in his honesty,” NRSV “in their integrity,” and TEV “by their integrity”). For all other cases of the verb חָסָה (khasah, “to take refuge”), the preposition ב (bet) indicates what the person relies on, not what they take refuge through, and it is unlikely that the righteous rely on death or see death as a refuge. |
| (0.13) | (Pro 14:30) | 1 tn Heb “heart of calmness” or “heart of healing.” The term לֵב (lev, “heart, mind”) is a metonymy for the emotional state of a person (BDB 660 s.v. 6). The genitive noun מַרְפֵּא (marpeʾ) functions as an attributive adjective and may be one of two homonyms. 1 מַרְפֵּא (“healing”) derives from the root רָפָא (raphaʾ, “to heal”) and 2 מַרְפֵּא (“calmness, gentleness”) derives from the root רָפָה (raphah, “to be slack, loose”). A healthy spirit is tranquil, bringing peace to the body (J. H. Greenstone, Proverbs, 158). |
| (0.13) | (Pro 14:12) | 1 sn The proverb contrasts the roadway with the road’s destination. The pathway immediately ahead is straight and smooth, easy to travel. So it would seem like a good path to follow, except that it’s destination is destruction. One view of the proverb is that the straight road represents wickedness that is disguised or rationalized. Another is that the sage recognizes the ambiguities of life; even when good judgment is used with regard to what a person can see, things may still turn out quite badly. |
| (0.13) | (Pro 14:9) | 2 tn Heb “guilt.” The word אָשָׁם (ʾasham) has a broad range of meanings: “guilt, restitution, guilt-offering.” According to Leviticus, when someone realized he was guilty he would bring a “reparation offering,” a sin offering with an additional tribute for restitution (Lev 5:1-6). It would be left up to the guilty to come forward; it was for the kind of thing that only he would know, for which his conscience would bother him. Fools mock any need or attempt to make things right, to make restitution (cf. NIV, NRSV, NCV, TEV). |
| (0.13) | (Pro 12:21) | 2 sn Proverbial sayings are often general and not absolute. Clearly Job was a righteous person to whom harm happened (or was permitted to happen). And being righteous does not mean an exemption from all hardships that are not related to punishment. The proper nuance also depends on the understanding of “harm.” Perhaps the correct nuance is that God does not direct harms of punishment at the righteous. In the surrounding polytheistic countries, they believed that a god might make a mistake and punish the wrong person. |
| (0.13) | (Pro 12:9) | 2 tc The MT reads וְעֶבֶד לוֹ (veʿeved lo), which may mean “has a servant” or “is a servant for himself.” The LXX, Syriac, Vulgate and at least one Medieval Hebrew manuscript read the consonants as וְעֹבֵד לוֹ (veʿoved lo) “who serves (works for) himself.” The editors of BHS suggest a slight emendation to וַעֲבוּר לוֹ (vaʿavur lo) “and the produce belongs to him.” The meaning produce (cf. Josh 5:11) is a fitting parallel to “food” and the end of the verse, but the suggestion has no textual support. |
| (0.13) | (Pro 10:22) | 4 tn Heb “toil.” The noun עֶצֶב (ʿetsev) has a basic two-fold range of meanings: (1) “toil; labor” which produces pain and sorrow, and (2) “pain; sorrow” which is the result of toil and labor (BDB 780 s.v.). This is the word used of the curse of “toil” in man’s labor (Gen 3:17) and the “pain” in the woman’s child-bearing (Gen 3:16). God’s blessing is pure and untarnished—it does not bring physical pain or emotional sorrow. |
| (0.13) | (Pro 10:4) | 1 tn Heb “a palm of slackness.” The genitive noun רְמִיָּה (remiyyah, “slackness”) functions as an attributive adjective: “a slack palm” (BDB 941 s.v.). The term כַף (khaf, “palm”) is a synecdoche of part (= palm) for the whole person (= one who works with his hands). The hand is emphasized because it is the instrument of physical labor. The “slack hand” is contrasted with the “diligent hand.” A slack hand refers to a lazy worker or careless work that such hands produce. See N. C. Habel, “Wisdom, Wealth, and Poverty Paradigms in the Book of Proverbs,” BiBh 14 (1988): 28-49. |
| (0.13) | (Pro 7:14) | 1 tn Heb “peace offerings are with me.” The peace offerings refer to the meat left over from the votive offering made at the sanctuary (e.g., Lev 7:11-21). Apparently the sacrificial worship meant little to this woman spiritually. By expressing that she has peace offerings, she could be saying that she has fresh meat for a meal at home, or that she was ceremonially clean, perhaps after her period. At any rate, it is all probably a ruse for winning a customer. |
| (0.13) | (Pro 6:17) | 3 sn The hands are the instruments of murder (metonymy of cause), and God hates bloodshed. Gen 9:6 prohibited shedding blood because people are the image of God. Even David being a man of blood (in war mostly) was not permitted to build the Temple (1 Chr 22:8). But shedding innocent blood was a greater crime—it usually went with positions of power, such as King Manasseh filling the streets with blood (2 Kgs 21:16), or princes doing it for gain (Ezek 22:27). |
