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Discovery Box| (0.20) | (Pro 12:25) | 3 tn Heb “good.” The Hebrew word “good” (טוֹב, tov) refers to what is beneficial for life, promotes life, creates life or protects life. The “good word” here would include encouragement, kindness, and insight—the person needs to regain the proper perspective on life and renew his confidence. |
| (0.20) | (Pro 12:19) | 1 tn Heb “a lip of truth.” The genitive אֱמֶת (ʾemet, “truth”) functions as an attributive adjective: “truthful lip.” The term שְׂפַת (sefat, “lip”) functions as a synecdoche of part (= lip) for the whole (= person): “truthful person.” The contrast is between “the lip of truth” and the “tongue of lying.” |
| (0.20) | (Pro 12:13) | 2 tn Heb “transgression of the lips.” The noun “lips” is a genitive of specification and it functions as a metonymy of cause for speech: sinful talk or sinning by talking. J. H. Greenstone suggests that this refers to litigation; the wicked attempt to involve the innocent (Proverbs, 131). |
| (0.20) | (Pro 12:13) | 3 sn J. H. Greenstone suggests that when the wicked become involved in contradictions of testimony, the innocent is freed from the trouble. Another meaning would be that the wicked get themselves trapped by what they say, but the righteous avoid that (Proverbs, 131). |
| (0.20) | (Pro 12:14) | 3 tc The Kethib has the Qal imperfect, “will return” to him (cf. NASB); the Qere preserves a Hiphil imperfect, “he/one will restore/render” to him (cf. KJV, ASV). The Qere seems to suggest that someone (God or people) will reward him in kind. Since there is no expressed subject, it may be translated as a passive voice. |
| (0.20) | (Pro 12:10) | 2 tn Heb “but the mercies.” The additional words appear in the translation for the sake of clarification. The line can be interpreted in two ways: (1) when the wicked exhibit a kind act, they do it in a cruel way, or (2) even the kindest of their acts is cruel by all assessments. |
| (0.20) | (Pro 12:11) | 1 sn In the biblical period agriculture was the most common occupation for the people; so “working a field” describes a substantial occupation, but also represents working in general. Diligent work, not get-rich-quick schemes, is the key to ensuring income. |
| (0.20) | (Pro 12:11) | 3 tn Heb “empty things” or “vain things.” The term רֵיקִים (reqim) refers to worthless pursuits in an effort to make money. The fact that the participle used is “chase after” shows how elusive these are. Cf. NIV “fantasies”; NCV “empty dreams”; TEV “useless projects.” |
| (0.20) | (Pro 12:9) | 2 tn Or “who accomplishes [something] for himself.” This is another possible meaning of the Hebrew underlying the LXX (see below). All of the possible options suggest that this person still has something of their own in contrast to the pretentious person in the second half of the saying. |
| (0.20) | (Pro 12:9) | 3 tn Heb “who makes himself out to be important,” “who feigns importance,” or “to boast.” The verb is a Hitpael participle from כָּבֵד (kaved), “to be weighty; to be honored; to be important”). See BDB 458 s.v. כָּבֵד Hitp.2 and HALOT 456 s.v. כָּבֵד. |
| (0.20) | (Pro 12:6) | 1 tn Heb “are to ambush blood.” The infinitive construct אֱרָב (ʾerov, “to lie in wait”) expresses the purpose of their conversations. The proverb either compares their words to an ambush (cf. NAB, NRSV “are a deadly ambush”) or states what the content of their words is about. |
| (0.20) | (Pro 12:6) | 3 tn Heb “mouth.” The term פֶּה (peh, “mouth”) is a metonymy of cause, signifying what the righteous say. The righteous can make a skillful defense against false accusations that are intended to destroy. The righteous, who have gained wisdom, can escape the traps set by the words of the wicked. |
| (0.20) | (Pro 12:1) | 2 tn The word בַּעַר (baʿar, “stupid, brutish”) comes from בְּעִיר (beʿir, “beast, cattle). It refers to a lack of rationality (Ps 49:10; 73:22; 92:7; 30:2). The verbal derivative is used to convey “deficiency in moral and religious, rather than intellectual aspects” (NIDOTTE 679 s.v. בָּעַר). |
| (0.20) | (Pro 11:29) | 3 tn Heb “the wind” (so KJV, NCV, NLT); NAB “empty air.” The word “wind” (רוּחַ, ruakh) refers to what cannot be grasped (Prov 27:16; Eccl 1:14, 17). The figure is a hypocatastasis, comparing wind to what he inherits—nothing he can put his hands on. Cf. CEV “won’t inherit a thing.” |
| (0.20) | (Pro 11:30) | 3 tc The Leningrad Codex, one of the most authoritative witnesses to the Hebrew text, mistakenly vocalized ש as שׂ (sin) instead of שׁ (shin). The result, נְפָשׂוֹת (nefasot), is not a word. Early printed editions of the Masoretic Text, other medieval Hebrew mss, read correctly נְפָשׁוֹת (nefashot, “souls”). |
| (0.20) | (Pro 11:16) | 3 tc The LXX adds: “She who hates virtue makes a throne for dishonor; the idle will be destitute of means.” This reading is followed by several English versions (e.g., NAB, NEB, NRSV, TEV). C. H. Toy concludes that MT provides remnants of the original, but that the LXX does not provide the full meaning (Proverbs [ICC], 229). |
| (0.20) | (Pro 11:9) | 3 sn The verb שָׁחַת (shakhat) means “to destroy; to ruin” (e.g., the destruction of Sodom in Gen 13:10). The imperfect tense is probably not an habitual imperfect (because the second colon shows exceptions), but probably a progressive imperfect (“this goes on”) or potential imperfect (“they can do this”). |
| (0.20) | (Pro 11:4) | 1 sn The “day of wrath” refers to divine punishment in this life (R. N. Whybray, Proverbs [CBC], 67; e.g., also Job 21:30; Ezek 7:19; Zeph 1:18). Righteousness and not wealth is more valuable in anticipating judgment. |
| (0.20) | (Pro 11:1) | 2 tn Heb “scales of deception.” The genitive is attributive: “deceptive scales.” This refers to dishonesty in the market where silver was weighed in the scales. God condemns dishonest business practices (Deut 25:13-16; Lev 19:35-36), as did the ancient Near East (ANET 388, 423). |
| (0.20) | (Pro 10:31) | 2 tn Heb “bears wisdom.” The verb נוּב (nuv) means “to bear fruit.” It is used figuratively of the righteous; they produce wisdom and righteousness. The term חָכְמָה (khokhmah, “wisdom”) represents the “fruit” that the righteous bear: “they bear the fruit of wisdom” (BDB 626 s.v.). |
