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Discovery Box| (0.11) | (Pro 21:29) | 4 tc The Kethib is the imperfect of כּוּן (kun), “he establishes.” This reading has the support of the Syriac, Latin, and Tg., and is followed by ASV and NASB. The Qere is the imperfect tense of בִּין (bin), “he understands; he discerns.” It has the support of the LXX and is followed by NIV, NCV, NRSV, NLT. The difficulty is that both make good sense in the passage and both have support. The contrast is between the wicked who [merely] puts up a bold front and the upright who either [actually] discerns his ways (Qere) or makes his ways solid (Kethib). And whichever reading is chosen, the meaning of the other is implied. It would not make sense for the verse to talk about someone who understands but does not act accordingly; on the other hand, to make his/her way solid, the upright person must understand it. |
| (0.11) | (Pro 21:20) | 1 tn The mention of “olive oil” (שֶׁמֶן, shemen) is problematic in the line—how can a fool devour it? Several attempts have been made to alleviate the problem. The NIV interprets “treasure” as “choice food,” so that food and oil would make more sense being swallowed. C. H. Toy (Proverbs [ICC], 406) suggests dropping “oil” altogether based on the reading in the LXX, but the Greek is too general for any support: It has “precious treasure will rest on the mouth of the sage.” W. McKane wants to change “oil” to an Arabic word “expensive” to read “desirable and rare wealth” (Proverbs [OTL], 552), but this idea does not match the metaphor any better. The figure of “devouring” in the second line simply means the fool uses up whatever he has. |
| (0.11) | (Pro 21:4) | 1 tn The MT’s נִר (nir) refers to “ground that has recently been cultivated” (HALOT 723, s.v.), hence “tillage” (NAB), or “plowing” (KJV). This image goes one step behind the metaphor of planting to the cultivating the ground, but it may still have the harvest from such work in view. What the wicked cultivate (and produce) is sin. The saying perhaps looks at their haughty attitude as the groundwork for of their actions which are sinful. The LXX’s “lamp” does not solve the difficulty of the relationship between the expressions. We would somehow need to equate haughtiness with what the wicked consider a (guiding?) light, so that it is evaluated as sin. |
| (0.11) | (Pro 20:9) | 4 sn The Hebrew verb (טָהֵר, taher) means to “be clean; pure” and may refer to physical cleanliness or the absence of disease, mildew, infectants, or blemishes. As a Levitical term it normally refers to cleanness from infectants or religious ceremonial cleanness (though often the two are related). The term is applied morally (specifically “clean from sin” as in this verse) in Lev 16:30 as part of the Day of Atonement. After the High Priest confesses the sins of the people and makes the sacrifice on their behalf, the people are considered “clean.” So on the one hand, the question sounds rhetorical—no one can claim to be pure on their own merit. On the other hand, the cultic answer would be those who have confessed sin and offered a sacrifice are cleansed. |
| (0.11) | (Pro 18:24) | 3 tn The text lacks a main verb and simply has an infinitive construct, לְהִתְרֹעֵעַ (lehitroʿeaʿ), a hitpolel of the verb רעע (raʿaʿ). Based on the noun רֵעַ (reaʿ, “companion, associate, friend, neighbor”), the KJV had postulated a cognate, an otherwise unattested root רעע meaning “show oneself friendly” in the Hitpolel. This would be reasonable if there was a root רעע that means “to be a friend” in the Qal, but the noun רֵעַ (reaʿ) is actually associated with a root רעה (raʿah). Instead the infinitive points toward a result and the Hitpolel of רעע (raʿaʿ) means “to smash one another” (HALOT 1269 s.v. II רעע). If the first word of the verse is maintained to be אִישׁ (ʾish, “man”), it might mean “a man of companions may be crushed by them.” |
| (0.11) | (Pro 16:6) | 2 tn Heb “is atoned”; KJV “is purged”; NAB “is expiated.” The verb is from I כָּפַר (kafar, “to atone; to expiate; to pacify; to appease”; HALOT 493-94 s.v. I כפר). This root should not be confused with the identically spelled Homonym II כָּפַר (kafar, “to cover over”; HALOT 494 s.v. II *כפר). Atonement in the OT expiated sins, it did not merely cover them over (cf. NLT). C. H. Toy explains the meaning by saying it affirms that the divine anger against sin is turned away and man’s relation to God is as though he had not sinned (Proverbs [ICC], 322). Genuine repentance, demonstrated by loyalty and truthfulness, appeases the anger of God against one’s sin. |
| (0.11) | (Pro 15:14) | 2 tc The idea expressed in the second colon does not make a strong parallelism with the first with its emphasis on seeking knowledge. Its poetic image of feeding (a hypocatastasis) would signify the acquisition of folly—the fool has an appetite for it. D. W. Thomas suggests the change of one letter, ר (resh) to ד (dalet), to obtain a reading יִדְעֶה (yidʿeh); this he then connects to an Arabic root daʿa with the meaning “sought, demanded” to form what he thinks is a better parallel (“Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 285). But even though the parallelism is not as precise as some would prefer, there is insufficient warrant for such a change. |
| (0.11) | (Pro 12:27) | 1 tn The verb II חָרַךְ (kharakh) is a hapax legomenon, appearing in the OT only here. BDB suggests that it means “to start; to set in motion” (BDB 355 s.v.). The related Aramaic and Syriac verb means “to scorch; to parch,” and the related Arabic verb means “to roast; to scorch by burning”; so it may mean “to roast; to fry” (HALOT 353 s.v. I חרך). The lazy person can’t be bothered cooking what he has hunted. The Midrash sees an allusion to Jacob and Esau in Genesis 25. M. Dahood translates it: “the languid man will roast no game for himself, but the diligent will come on the wealth of the steppe” (“The Hapax harak in Proverbs 12:27, ” Bib 63 [1982]: 60-62). This hyperbole means that the lazy person does not complete a project. |
| (0.11) | (Pro 12:8) | 3 tn Heb “bent of mind.” The verb עָוָּה (ʿavah) occurs four times in the Niphal. In Isa 21:3 and Ps 38:6 it describes someone who is dazed or bewildered; in 1 Sam 20:30 it is derogatory, probably meaning moral perversity. Here it contrasts wisdom, so “bewildered” is likely, but it may also mean “perverse” (NASB, NRSV, NKJV), “warped” (NIV, NLT), “twisted” (ESV). The noun לֵב (lev, “mind, heart”) is a genitive of specification. It functions as a metonymy of association for “mind; thoughts” (BDB 524 s.v. 3) and “will; volition” (BDB 524 s.v. 4). This person does not perceive things as they are, and so makes wrong choices. His thinking is all wrong. |
| (0.11) | (Pro 10:11) | 2 tn Heb “a fountain of life is the mouth of the righteous” (NAB similar). The subject (“a fountain of life”) and the predicate (“the mouth of the righteous”) in the Hebrew text are reversed in the present translation (as in most English versions) for the sake of clarity and smoothness. The idea of this metaphor, “the fountain of life,” may come from Ps 36:9 (e.g., also Prov 13:14; 14:27; 16:22). What the righteous say is beneficial to life or life-giving. Their words are life-giving but the words of the wicked are violent. See R. B. Y. Scott, “Wise and Foolish, Righteous and Wicked,” VT 29 (1972): 145-65. |
| (0.11) | (Pro 9:2) | 2 sn Wisdom has prepared a sumptuous banquet in this house and sends out her maids to call the simple to come and eat (M. Lichtenstein, “The Banquet Motif in Keret and in Proverbs 9, ” JANESCU 1 [1968/69]: 19-31). The figures of meat and wine represent the good teaching of wisdom that will be palatable and profitable (implied comparisons). Cf. Isaiah 55:1-2 and John 6:51, 55 for similar uses of the figures. The idea of mixing wine could refer to the practice of mixing wine with spices or with water (as the LXX text assumes; e.g., Prov 23:30; Isa 5:22). Mixed wine was the most intoxicating; thus, her wisdom is attractive. All the imagery lets the simple know that what wisdom has to offer is marvelous. |
| (0.11) | (Pro 7:2) | 4 tn The Hebrew phrase refers to the pupil of the eye, perhaps by the idiom “the little man in [the] eye.” The term אִישׁוֹן (ʾishon, “pupil”) appears to be a diminutive from אִישׁ (ʾish, “man”). The saying may have arisen because the pupil will make a small reflection of the person looking into another’s eyes. Because of the importance of protecting the eye from harm, the “pupil” of the eye “has the idea of something precious that was to be guarded jealously” (NIDOTTE 386 s.v. אִישׁוֹן). Traditionally this Hebrew idiom is translated into English as “the apple of your eye” (so KJV, NAB, NIV, NRSV); a more contemporary rendering would be “as your most prized possession.” The point is that the teaching must be the central focus of the disciple’s vision and attention. |
| (0.11) | (Pro 3:13) | 4 tn The precise meaning of the word פּוּק (puq) is unclear. It occurs only 7 times in the Bible and the meanings of cognates in other languages are disputed. It involves “obtaining” as is clear from its parallelism with מָצָא (matsaʾ; “to find”) here and elsewhere. But it is not clear whether it considers the process of obtaining or just the final achievement of obtaining (compare getting a wife in Prov 18:22). The lexical meaning affects one’s understanding of the imperfect form of the verb. If its lexical meaning focuses on the achievement, then it should probably be understood as future. This would work with the perfect verb in the first line to include those who will yet pursue and obtain understanding in receiving the benefits of wisdom. It could also be understood as a general present. If the lexical meaning includes the process of obtaining, that opens the possibilities of using the imperfect tense for progressive or habitual meaning. |
| (0.11) | (Pro 2:22) | 4 tn The consonantal form יסחו (yskhv) is vocalized in the MT as יִסְּחוּ (yissekhu, Qal imperfect third person masculine plural from נָסַח, nasakh, “to tear away”) but this produces an awkward sense: “they [= the righteous in vv. 20-21] will tear away the treacherous from it” (BDB 650 s.v. נָסַח). Due to the parallelism, the BHS editors suggest emending the form to יִנָּסְחוּ (yinnasekhu, Niphal imperfect third person masculine plural): “the treacherous will be torn away from it.” However, Tg. Prov 2:22 points the form as יֻסְחוּ (yuskhu) which reflects an old Qal passive vocalization—probably the best solution to the problem: “the treacherous will be torn away from it.” |
| (0.11) | (Pro 1:25) | 1 tn The verb III פָּרַע (paraʿ) means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2). As a preterite, or vayyiqtol, this verb continues the response of the naive and the fools from the previous verse. The structure of 1:24-25 is: “Because I did X, but you did Y, and [because] I did A, but you did B and C, and D.” Verse 25 has the “and C and D” portions. |
| (0.11) | (Pro 1:14) | 1 tn Heb “Throw in your lot with us.” This is a figurative expression (hypocatastasis) urging the naive to join their life of crime and divide their loot equally. The noun גּוֹרָל (goral, “lot”) can refer to (1) a lot thrown for decision-making processes, e.g., choosing the scapegoat (Lev 16:8), discovering a guilty party (Jonah 1:7) or allocating property (Josh 18:6); (2) an allotted portion (Josh 15:1) or (3) allotted fate or future destiny (Prov 1:14; Dan 12:13; see BDB 174 s.v.). Here the criminals urged the lad to share their life. The verb תַּפִּיל (tappil) is an imperfect of injunction: “Throw in…!” but might also be an imperfect of permission: “you may throw.” It functions metonymically as an invitation to join their life of crime: “share with us” (BDB 658 s.v. 3). |
| (0.11) | (Pro 1:4) | 3 tn Heb “the naive” or “simpleton.” The substantival adjective פֶּתִי (peti) means “simple; open-minded” in the sense of being open and easily influenced by either wisdom or folly (BDB 834 s.v.; HALOT 989 s.v. I פֶּתִי). The simpleton is easily enticed and misled (Prov 1:32; 7:7; 9:6; 22:3; 27:12); believes everything, including bad counsel (Prov 14:15); lacks moral prudence (Prov 8:5; 19:25); needs discernment (Prov 21:11); but is capable of learning (Prov 9:4, 16). The related verb means “to be wide open; open-minded; enticed, deceived” (BDB 834). The term describes one easily persuaded and gullible, open to any influence, good or bad (cf. NLT “the simpleminded”). This is the “wide-eyed youth” who is headed for trouble unless he listens to the counsel of wisdom. |
| (0.11) | (Pro 1:4) | 2 tn The noun עָרְמָה (ʿormah) “prudence, shrewdness, craftiness” (BDB 791 s.v.) or “cleverness” (HALOT 886 s.v. 1) refers to a shrewd plan of action, viewed positively or negatively. It is used negatively of planned deception (Josh 9:4) and premeditated murder (Exod 21:14). The related adjective described the serpent as “shrewd, crafty, cunning” (Gen 3:1); it describes cunning plans (Job 5:12) and deception (Job 15:5). The related verb describes a wicked concocted plan (Ps 83:4). The term is used positively of a morally prudent lifestyle (Prov 8:5, 12; 15:5; 19:25). There is no virtue for simpletons to be unaware in this world; they need to be wise as serpents. Proverbs provide a morally shrewd plan for life. |
| (0.11) | (Psa 132:6) | 2 sn Some understand Ephrathah as a reference to Kiriath Jearim because of the apparent allusion to this site in the next line (see the note on “Jaar”). The ark was kept in Kiriath Jearim after the Philistines released it (see 1 Sam 6:21-7:2). However, the switch in verbs from “heard about” to “found” suggests that Ephrathah not be equated with Jair. The group who is speaking heard about the ark while they were in Ephrath. They then went to retrieve it from Kiriath Jearim (“Jaar”). It is more likely that Ephrathah refers to a site near Bethel (Gen 35:16, 19; 48:7) or to Bethlehem (Ruth 4:11; Mic 5:2). |
| (0.11) | (Psa 126:5) | 1 sn O. Borowski says regarding this passage: “The dependence on rain for watering plants, the uncertainty of the quantity and timing of the rains, and the possibility of crop failure due to pests and diseases appear to have kept the farmer in a gloomy mood during sowing” (Agriculture in Iron Age Israel, 54). Perhaps the people were experiencing a literal drought, the effects of which cause them to lament their plight as they plant their seed in hopes that the rain would come. However, most take the language as metaphorical. Like a farmer sowing his seed, the covenant community was enduring hardship as they waited for a new outpouring of divine blessing. Yet they are confident that a time of restoration will come and relieve their anxiety, just as the harvest brings relief and joy to the farmer. |
