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Discovery Box| (0.22) | (Pro 12:23) | 3 tn Heb “the mind of fools.” The לֵב (lev, “mind, heart”) is the place of thinking and so it is the both source of what is said and the place of discernment for what to say aloud. |
| (0.22) | (Pro 12:23) | 2 sn The term כֹּסֶה (koseh, “covers; hides”) does not mean that he never shares his knowledge, but discerns when it is and is not appropriate to speak, cf. 10:14; 17:27. |
| (0.22) | (Pro 12:21) | 3 tn The expression מָלְאוּ רָע (maleʾu raʿ, “to be full of calamity/evil”) means (1) the wicked do much evil or (2) the wicked experience much calamity (cf. NAB, NIV, NRSV, NLT). |
| (0.22) | (Pro 12:17) | 3 tn Heb “witness of falsehoods.” The genitive noun functions attributively, and the plural form depicts habitual action or moral characteristic. This describes a person who habitually lies. A false witness cannot be counted on to help the cause of justice. |
| (0.22) | (Pro 12:14) | 1 tn Heb “fruit of the lips.” The term “fruit” is the implied comparison, meaning what is produced; and “lips” is the metonymy of cause, referring to speech. Proper speech will result in good things. |
| (0.22) | (Pro 12:10) | 1 tn Heb “knows”; NLT “concerned for the welfare of.” For יָדַע (yadaʿ) meaning “to care for” see HALOT 391 s.v. Qal 4 and 7, NIDOTTE 401 s.v., and compare Job 9:21; Ps 1:6. |
| (0.22) | (Pro 11:24) | 1 tn Heb “There is one who scatters.” The participle מְפַזֵּר (mefazzer, “one who scatters”) refers to charity rather than farming or investments (and is thus a hypocatastasis). Cf. CEV “become rich by being generous.” |
| (0.22) | (Pro 11:13) | 3 tn Heb “faithful of spirit.” This phrase describes the inner nature of the person as faithful and trustworthy. This individual will not rush out to tell whatever information he has heard, but will conceal it. |
| (0.22) | (Pro 11:9) | 4 sn The antithetical proverb states that a righteous person can escape devastating slander through knowledge. The righteous will have sufficient knowledge and perception to see through the hypocrisy and avoid its effect. |
| (0.22) | (Pro 10:32) | 1 sn The verb “know” applied to “lips” is unusual. “Lips” is a metonymy for what the righteous say; and their words “know” (a personification) what is pleasing, i.e., they are acquainted with. |
| (0.22) | (Pro 10:21) | 4 tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (i.e., thinking), and so refers to discernment, wisdom, good sense. |
| (0.22) | (Pro 10:13) | 2 tn Heb “the one who is discerning.” The term “discerning” describes someone who is critically perceptive and has understanding. He can be relied on to say things that are wise. |
| (0.22) | (Pro 10:13) | 3 tn Heb “the one lacking of mind.” The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (i.e., thinking), and so refers to discernment, wisdom, good sense. |
| (0.22) | (Pro 10:5) | 3 sn The term “sleeps” is figurative, an implied comparison that has become idiomatic (like the contemporary English expression “asleep on the job”). It means that this individual is lazy or oblivious to the needs of the hour. |
| (0.22) | (Pro 10:7) | 1 sn “Memory” (זֵכֶר, zekher) and “name” are often paired as synonyms. “Memory” in this sense has to do with reputation, fame. One’s reputation will be good or bad by righteousness or wickedness respectively. |
| (0.22) | (Pro 10:7) | 3 sn To say the wicked’s name will rot means that the name will be obliterated from memory (Exod 17:14; Deut 25:19), leaving only a bad memory for a while. |
| (0.22) | (Pro 10:9) | 2 sn “Integrity” here means “blameless” in conduct. Security follows integrity because the lifestyle is blameless. The righteous is certain of the course to be followed and does not fear retribution from man or God. |
| (0.22) | (Pro 9:15) | 4 tn The participle modifies the participle in the first colon. To describe the passers-by in this context as those “who go straight” means that they are quiet and unwary. |
| (0.22) | (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. |
| (0.22) | (Pro 8:36) | 2 sn Brings harm. While the previous verse used past time verbs, the sage employs the participle here as an ongoing activity. Whoever tries to live without wisdom is inviting all kinds of disaster into his life. |
