Results 1 - 11 of 11 for scorner (0.001 seconds)
(1.00)(Pro 15:12)

sn This is an understatement, the opposite being intended (a figure called tapeinosis). A scorner rejects any efforts to reform him.

(1.00)(Job 30:2)

tn The reference is to the fathers of the scorners, who are here regarded as weak and worthless.

(0.81)(Pro 22:10)

sn This proverb, written in loose synonymous parallelism, instructs that the scorner should be removed because he causes strife. Thescorneris <span class="hebrew">לֵץspan> (<span class="translit">letsspan>), the one the book of Proverbs says cannot be changed with discipline or correction, but despises and disrupts anything that is morally or socially constructive.

(0.81)(Pro 21:11)

sn The contrast here is between the simple and the wise. The simple gain wisdom when they see the scorner punished; the wise gains knowledge through instruction. The scorner does not change, but should be punished for the benefit of the simple (e.g., <data ref="Bible:Pr 19:25">Prov 19:25data>).

(0.57)(Pro 21:24)

tn <i>Hebi> “proud haughty scorner his name” (KJV similar). There are several ways that the line could be translated: (1) “Proud, arroganthis name is scofferor (2) “A proud person, an arrogant person—‘Scofferis his name.” BDB 267 s.v. <span class="hebrew">זֵדspan> suggests, “A presumptuous man, [who is] haughty, scoffer is his name.”

(0.57)(Pro 19:25)

sn Different people learn differently. There are three types of people in this proverb: the <i>scorneri> with a closed mind, the <i>simpletoni> with an empty mind, and the <i>discerning personi> with an open mind (D. Kidner, <i>Proverbsi> [TOTC], 135). The simpleton learns by observing a scoffer being punished, even though the punishment will have no effect on the scoffer.

(0.57)(Pro 14:6)

sn Thescorner” (<span class="hebrew">לֵץspan>, <span class="translit">letsspan>) is intellectually arrogant; he lacks any serious interest in knowledge or religion. He pursues wisdom in a superficial way so that he can appear wise. The acquisition of wisdom is conditioned by ones attitude toward it (J. H. Greenstone, <i>Proverbsi>, 149).

(0.43)(Job 16:20)

tn The first two words of this verse are problematic: <span class="hebrew">מְלִיצַי רֵעָיspan> (<span class="translit">m<sup>esup>litsay reʿayspan>, “my scorners are my friends”). The word <span class="hebrew">מֵלִיץspan> (<span class="translit">melitsspan>), from or related to the word forscorner” (<span class="hebrew">לִיץspan>, <span class="translit">litsspan>) in wisdom literature especially, can also meanmediator” (<data ref="Bible:Job 33:23">Job 33:23data>), “interpreter” (<data ref="Bible:Ge 42:23">Gen 42:23data>). This gives the idea thatscornhas to do with the way words are used. It may be that the word here should have the singular suffix and be taken asmy spokesman.” This may not be from the same root asscorn” (see N. H. Richardson, “Some Notes on <i>lisi> and Its Derivatives,” <i>VTi> 5 [1955]: 434-36). This is the view of the NIV, NJPS, JB, NAB, as well as a number of commentators. The idea ofmy friends are scornersis out of place in this section, unless taken as a parenthesis. Other suggestions are not convincing. The LXX hasMay my prayer come to the Lord, and before him may my eye shed tears.” Some have tried to change the Hebrew to fit this. The wordmy friendsalso calls for some attention. Instead of a plural noun suffix, most would see it as a singular, a slight vocalic change. But others think it is not the wordfriend.” D. J. A. Clines accepts the view that it is notfriendsbutthoughts” (<span class="hebrew">רֵעַspan>, <span class="translit">reaʿspan>). E. Dhorme takes it asclamor,” from <span class="hebrew">רוּעַspan> (<span class="translit">ruaʿspan>) and so interpretsmy claimant word has reached God.” J. B. Curtis triesMy intercessor is my shepherd,” from <span class="hebrew">רֹעִיspan> (<span class="translit">roʿispan>). SeeOn Jobs Witness in Heaven,” <i>JBLi> 102 [1983]: 549-62.

(0.43)(Pro 19:25)

tn The Hiphil imperfect <span class="hebrew">תַּכֶּהspan> (<span class="translit">takkehspan>) is followed by another imperfect. It could be rendered: “strike a scorner [imperfect of instruction] and a simpleton will become prudent.” But the first of the parallel verbs can also be subordinated to the second as a temporal or conditional clause. Some English versions translatebeat” (NABif you beat an arrogant man”), but this could be understood to refer to competition rather than physical punishment. Thereforefloghas been used in the translation, since it is normally associated with punishment or discipline.

(0.43)(Pro 14:6)

sn It is not that wisdom was unavailable (as if in contradiction to <data ref="Bible:Pr 8">Prov 8data>). Instead the proverb enters the point of view of the person characterized by derision and scoffing. From their perspective it wasnt there. As observers we see that the scorner did not find wisdom because of a haughty attitude. Perhaps the proverb is given in a past time reference because it also pictures a person is done with seeking wisdom. They looked. It wasnt there. They stopped looking.

(0.29)(Pro 3:34)

tc The MT reads <span class="hebrew">אִםspan> (<span class="translit">ʾimspan>, “if”) and the syntax is <span class="hebrew">אִםspan> (<span class="translit">ʾimspan>) plus imperfect verb followed by <span class="translit">vavspan> plus perfect consecutive. This particle can introduce a realizable or unrealizable condition, or a concessive clause (<i>HALOTi> 60-61 s.v.). A realizable condition presents the circumstance in which the apodosis is realized, “if/when he is scornful…, then he will show favor.” An unrealizable condition or a concessive clause should be renderedeven iforalthough [X would be],” referring to something that is not the case, as in, “even if he would be scornful…, then…” (cf. <data ref="Bible:Nu 22:18">Num 22:18data>, <data ref="Bible:1Ki 13:8">1 Kgs 13:8data>; <data ref="Bible:Job 9:15">Job 9:15data>; <data ref="Bible:Je 15:1">Jer 15:1data>). Neither of these options fit the context well. The content of the second half of the verse does not depend on the first half. And the first half is not to be understood as an unrealizable or unexpected condition, rather both are truisms. An alternative is to read the similarly sounding term <span class="hebrew">עִםspan> (<span class="translit">ʿimspan>, “with”), “with the scorners he is scornful” (cf. <data ref="Bible:Ps 18:25-26">Ps 18:25-26data>). The LXX does not have a conditional particle, so it may not have read <span class="hebrew">אִםspan> (<span class="translit">ʾimspan>, “if”), but also it does not have <span class="greek">μετὰspan> (<span class="translit">metaspan>, “with”) so it is not clear that it read <span class="hebrew">עִםspan> (<span class="translit">ʾimspan>, “with”). The translation presumes the particle <span class="hebrew">עִםspan>.