Discovery Box| (0.25) | (Pro 31:28) | 2 tn The verb (קָמוּ; qamu) is the perfect form of a dynamic verb and should be understood as past tense or perfective. It is implied that her children have done this on more than one occasion. |
| (0.25) | (Pro 30:20) | 3 sn The acts of “eating” and “wiping her mouth” are euphemistic; these acts of having a meal stand in as a metaphor for sexual activity (e.g., Prov 9:17). |
| (0.25) | (Pro 29:13) | 1 tn Heb “a man of oppressions”; KJV “the deceitful man.” The noun תֹּךְ (tokh) means “injury; oppression” (BDB 1067 s.v.). Such men were usually the rich and powerful. The Greek and the Latin versions have “the debtor and creditor.” |
| (0.25) | (Pro 29:6) | 3 sn These two verbs express the confidence of the righteous—they have no fears and so can sing. So the proverb is saying that only the righteous can enjoy a sense of security. |
| (0.25) | (Pro 29:7) | 1 tn The form is an active participle, יֹדֵעַ (yodeaʿ); it describes the righteous as “knowing, caring for, having sympathetic knowledge for, or considering favorably” the legal needs of the poor. Cf. NAB “has a care for”; NASB “is concerned for.” |
| (0.25) | (Pro 27:27) | 1 sn This part of the proverb shows the proper interplay between human labor and divine provision. It teaches people to take care of what they have because it will not last forever. |
| (0.25) | (Pro 27:20) | 2 sn Countless generations of people have gone into the world below; yet “death” is never satisfied—it always takes more. The line personifies Death and Destruction. It forms the emblem in the parallelism. |
| (0.25) | (Pro 27:12) | 1 tn All of the verbs in this verse are Hebrew perfect forms that should be understood as past tense. The proverb presents its message as events which have occurred and are prototypical of the behavior of the shrewd and the inexperienced. |
| (0.25) | (Pro 24:11) | 1 sn God holds people responsible for rescuing those who are in mortal danger. The use of “death” and “slaughter” seems rather strong in the passage, but they have been used before in the book for the destruction that comes through evil. |
| (0.25) | (Pro 23:4) | 1 tn Heb “from your understanding cease.” In the context this means that the person should have enough understanding to stop wearing himself out trying to be rich (cf. NRSV “be wise enough to desist”). |
| (0.25) | (Pro 22:27) | 3 sn The third saying deals with rash vows: If people foolishly pledge what they have, they could lose everything (e.g., 6:1-5; 11:15; 17:18; 20:16; there is no Egyptian parallel). |
| (0.25) | (Pro 21:7) | 3 tn The second colon of the verse is the causal clause, explaining why they are dragged away. They are not passive victims of their circumstances or their crimes. They have chosen to persist in their violence and so it destroys them. |
| (0.25) | (Pro 20:22) | 3 sn To “wait” (קַוֵּה, qavveh) on the Lord requires faith in him, reliance on divine justice, and patience. It means that the wrongs done to a person will have to be endured for a time. |
| (0.25) | (Pro 19:13) | 4 tc The LXX makes this moralistic statement for 13b: “vows paid out of hire of a harlot are not pure.” It is not based on the MT and attempts to reconstruct a text using this have been unsuccessful. |
| (0.25) | (Pro 18:14) | 1 tn Heb “the spirit of a man.” Because the verb of this clause is a masculine form, some have translated this line as “with spirit a man sustains,” but that is an unnecessary change. |
| (0.25) | (Pro 17:4) | 3 tc The verb מֵזִין (mezin) would be a Hiphil participle from זון (zwn, “to feed”). The suggested emendation is מַאֲזִין (maʿazin), derive it from the denominative verb אזן (ʾzn, “to give ear, listen”). Two Hebrew mss have this variant. |
| (0.25) | (Pro 16:32) | 4 sn The saying would have had greater impact when military prowess was held in high regard. It is harder, and therefore better, to control one’s passions than to do some great exploit on the battlefield. |
| (0.25) | (Pro 16:19) | 1 tn Heb “low of spirit”; KJV “of an humble spirit.” This expression describes the person who is humble and submissive before the Lord and therefore inoffensive. It is always necessary to have a humble spirit, whether there is wealth or not. |
| (0.25) | (Pro 16:3) | 1 tc The MT reads גֹּל (gol, “commit”) from the root גָּלַל (galal, “to roll”). The LXX and Tg. Prov 16:3 have “reveal” as if the root were גָּלָה (galah, “to reveal”). |
| (0.25) | (Pro 14:29) | 1 tn Or “Someone who is slow to anger [has] great understanding.” The translation treats the Hebrew nominal clause as having predicate-subject word order, similar to predicate position for adjectival clauses. But the issue of basic word order is debated. |
