Discovery Box| (0.31) | (Pro 21:16) | 4 sn The departed are the Shades (the Rephaim). The literal expression “will rest among the Shades” means “will be numbered among the dead.” So once again physical death is presented as the punishment for folly. |
| (0.31) | (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”). |
| (0.31) | (Pro 21:1) | 3 sn The farmer channels irrigation ditches where he wants them, where they will do the most good; so does the Lord with the king. No king is supreme; the Lord rules. |
| (0.31) | (Pro 21:4) | 1 tc The MT reads “the tillage (נִר, nir) of the wicked.” The LXX, other versions, and some Hebrew manuscripts read “the lamp (נֵר, ner) of the wicked” (so ASV, NASB, NIV, NRSV). Both are difficult in the context. |
| (0.31) | (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. |
| (0.31) | (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. |
| (0.31) | (Pro 20:17) | 1 tn Heb “bread of deceit” (so KJV, NAB). This refers to food gained through dishonest means. The term “bread” is a synecdoche of specific for general, referring to anything obtained by fraud, including food. |
| (0.31) | (Pro 19:25) | 4 tn The second half begins with הוֹכִיחַ (hokhiakh), the Hiphil infinitive construct. This parallels the imperfect tense beginning the first half; it forms a temporal or conditional clause as well, so that the main verb is “he will understand.” |
| (0.31) | (Pro 17:23) | 1 sn The fact that the “gift” is given secretly (Heb “from the bosom” [מֵחֵיק, mekheq]; so NASB) indicates that it was not proper. Cf. NRSV “a concealed bribe”; TEV, CEV, NLT “secret bribes.” |
| (0.31) | (Pro 18:2) | 2 tn The Hitpael infinitive construct בְּהִתְגַּלּוֹת (behitgallot) functions nominally as the object of the preposition. The term means “reveal, uncover, betray.” So the fool takes pleasure “in uncovering” his heart. |
| (0.31) | (Pro 17:13) | 2 tn The verb מוּשׁ (mush) means “to depart; to remove.” The Kethib is a Hiphil, which would yield a meaning of “to take away”; so the Qere, which is the Qal, makes more sense in the line. |
| (0.31) | (Pro 17:12) | 2 tn The second colon begins with וְאַל (veʾal), “and not.” This negative usually appears with volitives, so the fuller expression of the parallel line would be “and let not a fool in his folly [meet someone].” |
| (0.31) | (Pro 16:30) | 3 tc Heb “to devise perversity.” The Hebrew text implies a verbal element before the infinitive “[does so] to devise perversity,” while the LXX uses a finite verb, which suggests an imperfect verb. |
| (0.31) | (Pro 16:26) | 3 tn Heb “his mouth” (so KJV, NAB). The term “mouth” is a metonymy for hunger or eating. The idea of the proverb is clear—the need to eat drives people to work. |
| (0.31) | (Pro 16:27) | 1 tn Heb “a man of belial.” This phrase means “wicked scoundrel.” Some translate “worthless” (so ASV, NASB, CEV), but the phrase includes deep depravity and wickedness (C. H. Toy, Proverbs [ICC], 125-26). |
| (0.31) | (Pro 16:27) | 3 tn Heb “on his lips” (so NAB) The term “lips” is a metonymy of cause. To say that “evil” is on his lips means that he talks about the evil he has dug up. |
| (0.31) | (Pro 16:27) | 2 tn Heb “digs up” (so NASB). The “wicked scoundrel” finds out about evil and brings it to the surface (Prov 26:27; Jer 18:20). What he digs up he spreads by speech. |
| (0.31) | (Pro 16:18) | 1 sn The two lines of this proverb are synonymous parallelism, and so there are parasynonyms. “Pride” is paired with “haughty spirit” (“spirit” being a genitive of specification); and “destruction” is matched with “a tottering, falling.” |
| (0.31) | (Pro 15:33) | 2 tn Heb “[is] humility” (so KJV). The second clause is a parallel idea in that it stresses how one thing leads to another—humility to honor. Humble submission in faith to the Lord brings wisdom and honor. |
| (0.31) | (Pro 15:32) | 3 tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (thinking), and so refers to discernment, wisdom, good sense. |
