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Discovery Box| (0.22) | (Pro 23:11) | 2 sn This is the tenth saying; once again there is a warning not to encroach on other people’s rights and property, especially the defenseless (see v. 10; 22:22-23, 28). |
| (0.22) | (Pro 22:25) | 2 sn The warning in this proverb is to avoid associating with a hothead because his influence could be fatal (a similar idea is found in the Instruction of Amenemope, chap. 9, 11:13-14 [ANET 423]). |
| (0.22) | (Pro 22:14) | 1 sn The word “mouth” is a metonymy of cause; it refers to the seductive speech of the strange woman (e.g., 2:16-22; and chs. 5, 7). |
| (0.22) | (Pro 22:11) | 1 sn The “heart” is a metonymy of subject; it represents the intentions and choices that are made. “Pure of heart” uses “heart” as a genitive of specification. The expression refers to someone who has honest and clear intentions. |
| (0.22) | (Pro 22:9) | 2 tn The form יְבֹרָךְ (yevorakh) is a Pual imperfect (here in pause) from בָּרַךְ (barakh); the word means “blessed” in the sense of “enriched,” implying there is a practical reward for being generous to the poor. |
| (0.22) | (Pro 22:5) | 1 sn “Thorns and snares” represent the dangers and threats to life. They would be implied comparisons (hypocatastasis): As a path strewn with thorns and traps, life for the wicked will be filled with dangers and difficulties. |
| (0.22) | (Pro 21:25) | 2 tn The verb תְּמִיתֶנּוּ (temitennu) is the Hiphil imperfect with a suffix: “will kill him.” It is probably used hyperbolically here for coming to ruin (cf. NLT), although it could include physical death. |
| (0.22) | (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. |
| (0.22) | (Pro 21:9) | 3 tn Heb “a wife of contentions”; KJV “a brawling woman”; TEV, CEV “a nagging wife.” The Greek version has no reference to a quarrelsome wife, but instead mentions justice in a common house. |
| (0.22) | (Pro 21:14) | 3 tn Heb “a bribe in the bosom” (so NASB). This refers to a gift hidden in the folds of the garment, i.e., given secretly (cf. NIV “a bribe concealed in the cloak”). |
| (0.22) | (Pro 21:14) | 1 sn The synonymous parallelism joins the more neutral term “gift” with the more specific “bribe.” D. Kidner notes that this underscores how hard it is to tell the difference between them, especially since they accomplish similar things (Proverbs [TOTC], 143). |
| (0.22) | (Pro 21:2) | 3 sn It is easy to rationalize one’s point of view and deceive even oneself. But the Lord evaluates our thinking and motives as well (cf. Prov 16:2). |
| (0.22) | (Pro 21:7) | 4 tn Heb “they refused to do מִשְׁפָּט (mishpat; justice). The noun may be an accusative of direct object “do justice” (so ASV) or an adverbial accusative of manner “act justly” or “act with justice” (so NASB). |
| (0.22) | (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. |
| (0.22) | (Pro 20:24) | 4 tn Heb “his way.” The referent of the third masculine singular pronoun is unclear, so the word “own” was supplied in the translation to clarify that the referent is the human individual, not the Lord. |
| (0.22) | (Pro 20:23) | 2 tn Heb “not good.” This is a figure known as tapeinosis—a deliberate understatement to emphasize a worst-case scenario: “it is wicked!” (e.g., 11:1; 20:10). |
| (0.22) | (Pro 20:15) | 2 tn Heb “lips of knowledge.” The term “lips” is a metonymy for speaking, and “knowledge” could be either an attributive genitive or objective genitive: “knowledgeable lips.” Lips that impart knowledge are the true jewel to be sought. |
| (0.22) | (Pro 20:12) | 2 sn The verse not only credits God with making these faculties of hearing and sight and giving them to people, but it also emphasizes their spiritual use in God’s service. |
| (0.22) | (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. |
| (0.22) | (Pro 20:10) | 2 sn Behind this proverb is the image of the dishonest merchant who has different sets of weights and measures which are used to cheat customers. The Lord hates dishonesty in business transactions. |
