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Discovery Box| (0.17) | (Pro 31:18) | 2 sn The line may be taken literally to mean that she is industrious throughout the night (“burning the midnight oil”) when she must in order to follow through a business deal (W. McKane, Proverbs [OTL], 668); cf. TEV. But the line could also be taken figuratively, comparing “her light” to the prosperity of her household—her whole life—which continues night and day. |
| (0.17) | (Pro 31:18) | 3 tn The imperfect verb יִכְבֶּה (yikbeh) is used in its past habitual sense. The verbs describing the woman from verses 12-29 include 19 perfects and 9 preterites which describe actions with past time references. Thus the four imperfect verbs that describe her (vv. 14, 18, 21, 27) should be understood as modal and operating in a past time frame. Technically this verb does not describe her directly, though it refers to her lamp. |
| (0.17) | (Pro 30:21) | 1 sn The Hebrew verb means “to rage; to quake; to be in tumult.” The sage is using humorous and satirical hyperbole to say that the changes described in the following verses shake up the whole order of life. The sayings assume that the new, elevated status of the individuals was not accompanied by a change in nature. For example, it was not completely unknown in the ancient world for a servant to become king, and in the process begin to behave like a king. |
| (0.17) | (Pro 30:14) | 3 tn Heb “teeth” (so NRSV) or “jaw teeth” (so KJV, ASV, NASB) or perhaps “jawbone.” This is a different Hebrew word for “teeth” than the one in the previous line; if it refers to “jaw teeth” then a translation like “molars” would be appropriate, although this image might not fit with the metaphor (“like knives”) unless the other teeth, the incisors or front teeth, are pictured as being even longer (“like swords”). |
| (0.17) | (Pro 30:4) | 1 sn To make his point Agur includes five questions. These, like Job 38-41, or Proverbs 8:24-29, focus on the divine acts to show that it is absurd for a mere mortal to think that he can explain God’s work or compare himself to God. These questions display mankind’s limitations and God’s incomparable nature. The first question could be open to include humans, but may refer to God alone (as the other questions do). |
| (0.17) | (Pro 28:21) | 3 tn The meaning and connection of the line is not readily clear. It could be taken in one of two ways: (1) a person can steal even a small piece of bread if hungry, and so the court should show some compassion, or it should show no partiality even in such a pathetic case; (2) a person could be bribed for a very small price (a small piece of bread being the figure representing this). This second view harmonizes best with the law. |
| (0.17) | (Pro 28:5) | 3 sn The contrast (and the difference) is between the wicked and those who seek the Lord. Originally the idea of seeking the Lord meant to obtain an oracle (2 Sam 21:1), but then it came to mean devotion to God—seeking to learn and do his will. Only people who are interested in doing the Lord’s will can fully understand justice. Without that standard, legal activity can become self-serving. |
| (0.17) | (Pro 27:15) | 2 tn The word “that” does not appear in the Hebrew. This is structured like other metaphorical proverbs (e.g. 26:7, 9, 10) whose first line begins without the word “like,” but still functions as a comparison for the second line which begins with the conjunction vav (“and”). These are often translated as similes, using “like… so….” In this case the verb has a semantic meaning of “like,” so that has not been added at the beginning to avoid redundancy in English. |
| (0.17) | (Pro 27:8) | 2 sn The reason for the wandering from the nest/place is not given, but it could be because of exile, eviction, business, or irresponsible actions. The saying may be generally observing that those who wander lack the security of their home and cannot contribute to their community (e.g., the massive movement of refugees). It could be portraying the unhappy plight of the wanderer without condemning him over the reason for the flight. |
| (0.17) | (Pro 26:15) | 1 tn Heb The verb תָּמַן (taman) means “to bury” (so many English versions) or “to hide” (so KJV). As the perfect form of a dynamic verb it should be understood as past or perfective. The proverb presents a scene where the sluggard has not just reached to the food in the dish but has buried his hand in it. The second comment reveals that this is not a frozen frame, but a continuing scene revealing the extent of his laziness. |
| (0.17) | (Pro 26:17) | 3 tn The word מִתְעַבֵּר (mitʿabber) means “to put oneself in a fury” or “become furious” (BDB 720 s.v.). The Latin version apparently assumed the verb was עָרַב (ʿarav), for it has the sense of “meddle” (so also NAB, NASB, NIV, NRSV). However, the MT reading could easily fit the verse, referring to anyone passing by who gets furious over a fight that is not his. |
| (0.17) | (Pro 26:9) | 2 sn The picture is one of seizing a thornbush and having the thorn pierce the hand (עָלָה בְיַד־, ʿalah veyad). A drunk does not know how to handle a thornbush because he cannot control his movements and so gets hurt (W. McKane, Proverbs [OTL], 599). C. H. Toy suggests that this rather means a half-crazy drunken man brandishing a stick (Proverbs [ICC], 475). In this regard cf. NLT “a thornbush brandished by a drunkard.” |
| (0.17) | (Pro 24:16) | 3 tn The Niphal of כָּשַׁל (kashal; to stumble) is typically reflexive “to collapse.” Intransitive verbs do not tend to have passive meanings, but the Niphal may refer to the resulting state, “be collapsed, fallen, brought down,” (although some take the Niphal unusually as “caused to stagger”). The imperfect verb form could be taken as a general present, but the future presents a better parallel to the first half of the proverb. |
| (0.17) | (Pro 21:27) | 3 tn The noun זִמָּה (zimmah) means “plan; device; wickedness”; here it indicates that the person is coming to the ritual with “sinful purpose.” Some commentators suggest that this would mean he comes with the sacrifice as a bribe to pacify his conscience for a crime committed, over which he has little remorse or intent to cease (cf. NLT “with ulterior motives”). In this view, people in ancient Israel came to think that sacrifices could be given for any reason without genuine submission to God. |
| (0.17) | (Pro 21:31) | 1 tn Heb “of the Lord.” The victory being “of the Lord” means that it is accomplished by him. Ultimate success comes from the Lord and not from human efforts. The faithful have acknowledged this down through the ages, even though they have been responsible and have prepared for the wars. Without this belief there would have been no prayer on the eve of battle (e.g., Pss 20:7; 33:17). |
| (0.17) | (Pro 21:27) | 1 tn Heb “the sacrifice of the wicked” (so KJV, NAB, NASB, NIV, NRSV). This is a subjective genitive. The foundational clause states that ritual acts of worship brought by the wicked (thus a subjective genitive) are detestable to God. The “wicked” refers here to people who are not members of the covenant (no faith) and are not following after righteousness (no acceptable works). But often they participate in sanctuary ritual, which amounts to hypocrisy. |
| (0.17) | (Pro 21:12) | 1 tn In the book of Proverbs, the Hebrew term צַּדִּיק (tsaddiq) normally refers to a human being, and that is a possible translation here (cf. KJV, ASV, NAB), although it would have to refer to a righteous person who was a judge or a ruler with the right to destroy the wicked. Many commentators and English versions simply interpret this as a reference to God (cf. NIV, NRSV, TEV, NLT). |
| (0.17) | (Pro 21:15) | 3 sn The noun means “terror (NAB, NASB, NIV), destruction (KJV, ASV), ruin (cf. NCV).” Its related verb means “be shattered, dismayed.” The idea of “dismay” (NRSV) or “terror” would make the better choice to contrast with “joy” in the first line, but “ruin” is also possible. Whenever justice prevails, whether in the courts or simply in society, the people who practice iniquity may be shaken into reality by fear (cf. CEV “crooks are terrified”). |
| (0.17) | (Pro 20:20) | 3 tc The Kethib, followed by the LXX, Syriac, and Latin, has בְּאִישׁוֹן (beʾishon), “in the pupil of the eye darkness,” the dark spot of the eye. But the Qere has בֶּאֱשׁוּן (beʾeshun), probably to be rendered “pitch” or “blackest,” although the form occurs nowhere else. The meaning with either reading is approximately the same—deep darkness, which adds vividly to the figure of the lamp being snuffed out. This individual’s destruction will be total and final. |
| (0.17) | (Pro 19:27) | 2 tn The second line has an infinitive construct לִשְׁגוֹת (lishgot), meaning “to stray; to go astray; to err.” It indicates the result of the instruction—stop listening, and as a result you will go astray. The LXX took it differently: “A son who ceases to attend to discipline is likely to stray from words of knowledge.” RSV sees the final clause as the purpose of the instructions to be avoided: “do not listen to instructions to err.” |
