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Discovery Box| (0.25) | (Pro 28:1) | 1 tn The verb נָס (nas) is the perfect form of a dynamic root and should be understood as past or perfective. The proverb presents this portion as a past event which has happened and is prototypical of what can be expected. It contrasts what a wicked person felt compelled to do with what a righteous person can choose to do. |
| (0.25) | (Pro 28:1) | 3 sn The righteous, who seek to find favor with God and man, have a clear conscience and do not need to look over their shoulders for avengers or law enforcers. Their position is one of confidence, so that they do not flee. |
| (0.25) | (Pro 27:7) | 1 tn Traditionally, “soul” (so KJV, ASV). The Hebrew text uses נֶפֶשׁ (nefesh) here for the subject—the full appetite [“soul”]. The word refers to the whole person with all his appetites. Here its primary reference is to eating, but it has a wider application than that—possession, experience, education, and the like. |
| (0.25) | (Pro 27:6) | 1 tn The Niphal participle of אָמַן (ʾaman) means “faithful; reliable; sure; trustworthy.” The word indicates that the wounds from a friend “can be trusted” (so NIV, NCV) because they are meant to correct and not to destroy (e.g., 25:12; Deut 7:9; Job 12:20). |
| (0.25) | (Pro 26:25) | 4 sn The number “seven” is used in scripture as the complete number. In this passage it is not intended to be literally seven; rather, the expression means that there is complete or total abomination in his heart. Cf. TEV “his heart is filled to the brim with hate.” |
| (0.25) | (Pro 26:25) | 2 tn The meaning of the rare Piel form of חָנַן (khanan) is “to make gracious; to make favorable.” The subject is קוֹלוֹ (qolo, “his voice”), a metonymy of cause for what he says. The idea is that what he says is very gracious in its content and its effect. |
| (0.25) | (Pro 26:18) | 1 tn The term כְּמִתְלַהְלֵהַּ (kemitlahleah) is the Hitpalpel participle of the quadriliteral verbal root לִהְלֵהַּ (lihleah), which means “to amaze; to startle” (BDB 529 s.v.). Here it functions as a substantive—the object of the preposition—and has the meaning of “madman” (cf. NRSV “maniac”). This is the only occurrence of the term. |
| (0.25) | (Pro 26:17) | 2 tn Heb “grabs the ears of a dog. The word “wild” has been supplied in the translation to make clear that these were not domesticated pets. CEV, to accomplish the same point, has “a mad dog,” but there is no indication of that in context. |
| (0.25) | (Pro 26:13) | 2 tn The verb אָמַר (ʾamar) can mean “to say” or “to think.” The proverb uses the Hebrew perfect form of the verb for the past tense, giving the reason the sluggard is still in the house rather than out working. It is an example of the sorts of excuses he has made. |
| (0.25) | (Pro 26:10) | 4 tn The participle שֹׂכֵר (shokher) is rendered here according to its normal meaning “hires” or “pays wages to.” Other suggestions include “one who rewards a fool” (derived from the idea of wages) and “one who stops a fool” (from a similar word). |
| (0.25) | (Pro 25:19) | 2 tc Heb “Confidence, treacherous ones in a day of trouble.” Three possibilities require little change to the Hebrew text. (1) The noun מִבְטָח (mivtakh, “confidence”) can be revocalized as a construct noun “the confidence of the treacherous.” This in turn could either refer to confidence that has been placed in the treacherous or to the confidence that the treacherous have. (2) It could be revocalized as מַבְטִח (mavtikh) the Hiphil participle of בָּטַח (batakh, “to trust”) meaning “to cause or inspire to rely on.” But a preposition is probably still to be expected. (3) One may suppose that a preposition ב (bet) was lost due to haplography before the following word (בֹּגֵד, boged) so that the text read “confidence in a treacherous person.” Most of the possibilities point toward a reliance on someone who betrays, which is preferred in most English versions. C. H. Toy, however, argues it means that what the faithless person relies on will fail him in the time of trouble (Proverbs [ICC], 466). |
| (0.25) | (Pro 25:18) | 2 tn The verb עָנָה (ʿanah) followed by the preposition ב (bet) with its object means “to testify against” (answer against someone). With the preposition ל (lamed) it would mean “to testify for” someone. Here the false witness is an adversary, hence the comparison with deadly weapons. |
| (0.25) | (Pro 25:7) | 4 tc Most modern commentators either omit this last line or attach it to the next verse. But it is in the text of the MT as well as the LXX, Syriac, Vulgate, and most modern English versions (although some of them do connect it to the following verse, e.g., NAB, NIV, NRSV, NLT). |
| (0.25) | (Pro 25:8) | 2 tn The clause begins with פֶּן (pen, “lest”) which seems a bit out of place in this line. C. H. Toy suggests changing it to כִּי (ki, “for”) to make a better connection, instead of supplying an ellipsis: “lest it be said what…” (Proverbs [ICC], 461). |
| (0.25) | (Pro 25:14) | 1 sn The emblem now is one of clouds and winds that would be expected to produce rain; they gain attention and raise people’s expectations but prove to be disappointing when no rain is forthcoming, and hence could be thought of as deceitful. |
| (0.25) | (Pro 25:15) | 3 tn The “tongue” is a metonymy of cause; and so the expression here refers to soft or gentle speech. This fits well with the parallel idea of patience (“long of anger”)—through a calm patient persuasion much can be accomplished. Some English versions relate this figure directly to the persuasion of a ruler in the previous line (cf. TEV “can even convince rulers”). |
| (0.25) | (Pro 25:13) | 2 tn Heb “he restores the life [or, soul] of his masters.” The idea suggests that someone who sends the messenger either entrusts his life to him or relies on the messenger to resolve some concern. A faithful messenger restores his master’s spirit and so is “refreshing.” |
| (0.25) | (Pro 25:2) | 1 sn The proverb provides a contrast between God and the king, and therein is the clue to the range of application involved. The interest of the king is ruling or administering his government; and so the subject matter is a contrast to the way God rules his kingdom. |
| (0.25) | (Pro 24:31) | 1 tn The Hebrew term וְהִנֵּה (vehinneh, traditionally “and, lo” [KJV, ASV]) is a deictic particle that calls for attention. Frequently it shifts the point of view to that of the speaker. Translating with “I saw” moves us into the sage’s point of view and calls attention to the field that was noticed. |
| (0.25) | (Pro 24:25) | 4 tn The expression is בִרְכַּת־טוֹב (birkat tov, “blessing of good”); the genitive “good” has to be an attributive genitive modifying “blessings.” The word is general enough to mean any number of things—rich, healthy, pleasing, etc. The parallelism here narrows the choice. Some English versions interpret the “blessing” here as prosperity (cf. NAB, TEV, CEV). |
