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Discovery Box| (0.27) | (Pro 13:6) | 3 sn Righteousness and wickedness are personified in this proverb to make the point of security and insecurity for the two courses of life. |
| (0.27) | (Pro 12:20) | 1 tc Rather than the MT’s מִרְמָה (mirmah, “deceit”), the BHS editors suggest מֹרָה (morah, “bitterness, sorrow”) as a contrast to joy in the second half. |
| (0.27) | (Pro 12:19) | 3 tn The verb אַרְגִיעָה (ʾargiʿah) is the Hiphil of the root רָגַע (ragaʿ). The number of homonyms of this root in Hebrew is debated. BDB lists it as a denominative of רֶגַע (regaʿ, “a moment”), with the Hiphil meaning “to make a twinkling” (BDB 920 s.v. I רָגַע). HALOT lists only one verbal root with a base meaning “to look for peace” and this phrase with the Hiphil meaning “as long as I grant rest” (HALOT 1188, s.v. רָגַע). Gesenius considers it to refer to blinking the eyes (GKC 321 § 108h). In any case it is agreed that this expression is an idiom for brevity, “only for a moment.” |
| (0.27) | (Pro 12:18) | 1 tn The term בּוֹטֶה (boteh) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4; Num 30:7). |
| (0.27) | (Pro 12:13) | 1 tn Heb “snare of a man.” The word “snare” is the figurative meaning of the noun מוֹקֵשׁ (“bait; lure” from יָקַשׁ [yaqash, “to lay a bait, or lure”]). |
| (0.27) | (Pro 12:5) | 2 sn The plans of good people are directed toward what is right. Advice from the wicked, however, is deceitful and can only lead to trouble. |
| (0.27) | (Pro 11:19) | 4 sn “Life” and “death” describe the vicissitudes of this life but can also refer to the situation beyond the grave. The two paths head in opposite directions. |
| (0.27) | (Pro 11:13) | 2 sn This is the intent of a person who makes disparaging comments about others—he cannot wait to share secrets that should be kept. |
| (0.27) | (Pro 11:7) | 1 tn The pronoun “his” does not occur in the Hebrew text, but has been added to help make sense of the Masoretic text. |
| (0.27) | (Pro 11:6) | 2 tn The verb לָכַד (lakhad) means “to capture, trap, overpower.” Here it is passive; cf. NIV, TEV “are trapped,” NASB, NKJV “caught,” ESV, NRSV “taken captive.” |
| (0.27) | (Pro 10:12) | 2 sn Love acts like forgiveness. Hatred looks for and exaggerates faults, but love seeks ways to make sins disappear (e.g., 1 Pet 4:8). |
| (0.27) | (Pro 10:5) | 2 tn Heb “prudent.” The term מַשְׂכִּיל (maskil) refers to a wise and so successful person. He seizes the opportunity, knowing the importance of the season. |
| (0.27) | (Pro 10:7) | 3 tn The editors of BHS suggest a reading “will be cursed” to make a better parallelism, but the reading of the MT is more striking as a metaphor. |
| (0.27) | (Pro 9:18) | 3 sn The text has “in the depths of Sheol” (בְּעִמְקֵי שְׁאוֹל, beʿimqe sheʾol). The parallelism stresses that those who turn to this way of life are ignorant and doomed. It may signal a literal death lying ahead in the not too distant future, but it is more likely an analogy. The point is that the life of folly, a life of undisciplined, immoral, riotous living, runs counter to God’s appeal for wisdom and leads to ruin. That is the broad way that leads to destruction. |
| (0.27) | (Pro 10:1) | 3 tn The imperfect tense describes progressive or habitual action, translated here with an English present tense. These fit the nature of proverbs which are general maxims, and not necessarily absolutes or universal truths. One may normally expect to find what the proverb notes, and one should live according to its instructions in the light of those expectations, but one should not be surprised if from time to time there is an exception. The fact that there may be an exception does not diminish the need to live by the sayings. |
| (0.27) | (Pro 9:13) | 2 tn The meaning of the word comes close to “riotous.” W. McKane describes her as restless and rootless (Proverbs [OTL], 366). |
| (0.27) | (Pro 9:5) | 2 sn The expressions “eat” and “drink” carry the implied comparison forward; they mean that the simple are to appropriate the teachings of wisdom. |
| (0.27) | (Pro 8:30) | 1 tn This preterite verb provides the concluding statement for the temporal clauses as well as the parallel to v. 27 “I was there.” |
| (0.27) | (Pro 8:34) | 2 tn The form לִשְׁקֹד (lishqod) is the infinitive construct serving epexegetically in the sentence. It explains how the person will listen to wisdom. |
| (0.27) | (Pro 8:17) | 1 tn The verb אָהֵב (ʾahev, “to love”) is stative, so in the imperfect form it is future tense. It still states a general truth. |
