Discovery Box1 Kings 11:1
Context11:1 King Solomon fell in love with many foreign women (besides Pharaoh’s daughter), including Moabites, Ammonites, Edomites, Sidonians, and Hittites.
Nehemiah 13:26
Context13:26 Was it not because of things like these that King Solomon of Israel sinned? Among the many nations there was no king like him. He was loved by his God, and God made 1 him king over all Israel. But the foreign wives made even him sin!
Proverbs 22:14
Context22:14 The mouth 2 of an adulteress is like 3 a deep pit; 4
the one against whom the Lord is angry 5 will fall into it. 6
Proverbs 23:27
Context23:27 for a prostitute is like 7 a deep pit;
a harlot 8 is like 9 a narrow well. 10
Proverbs 26:11
Context26:11 Like a dog that returns to its vomit, 11
so a fool repeats his folly. 12
Proverbs 27:22
Context27:22 If you should pound 13 the fool in the mortar
among the grain 14 with the pestle,
his foolishness would not depart from him. 15
Proverbs 27:1
Context27:1 Do not boast 16 about tomorrow; 17
for you do not know 18 what a day may bring forth.
Colossians 1:6
Context1:6 that has come to you. Just as in the entire world this gospel 19 is bearing fruit and growing, so it has also been bearing fruit and growing 20 among you from the first day you heard it and understood the grace of God in truth.
[22:14] 1 sn The word “mouth” is a metonymy of cause; it refers to the seductive speech of the strange woman (e.g., 2:16-22; and chs. 5, 7).
[22:14] 2 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[22:14] 3 sn The point of the metaphor is that what the adulteress says is like a deep pit. The pit is like the hunter’s snare; it is a trap that is difficult to escape. So to succumb to the adulteress – or to any other folly this represents – is to get oneself into a difficulty that has no easy escape.
[22:14] 4 tn Heb “the one who is cursed by the
[22:14] 5 tn Heb “will fall there.” The “falling” could refer to the curse itself or to the result of the curse.
[23:27] 1 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[23:27] 2 tn Heb “foreign woman” (so ASV). The term נָכְרִיָּה (nokhriyyah, “foreign woman”) often refers to a prostitute (e.g., Prov 2:6; 5:20; 6:24; 7:5). While not all foreign women in Israel were prostitutes, their prospects for economic survival were meager and many turned to prostitution to earn a living. Some English versions see this term referring to an adulteress as opposed to a prostitute (cf. NAB, NASB, NIV, NRSV, NLT).
[23:27] 3 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
[23:27] 4 sn In either case, whether a prostitute or an adulteress wife is involved, the danger is the same. The metaphors of a “deep pit” and a “narrow well” describe this sin as one that is a trap from which there is no escape. The “pit” is a gateway to Sheol, and those who enter are as good as dead, whether socially or through punishment physically.
[26:11] 1 sn The simile is graphic and debasing (cf. 2 Peter 2:22).
[26:11] 2 sn The point is clear: Fools repeat their disgusting mistakes, or to put it another way, whenever we repeat our disgusting mistakes we are fools. The proverb is affirming that no matter how many times a fool is warned, he never learns.
[27:22] 1 tn The verb means “to pound” in a mortar with a pestle (cf. NRSV “Crush”; NLT “grind”). The imperfect is in a conditional clause, an unreal, hypothetical condition to make the point.
[27:22] 2 tn The Hebrew term רִיפוֹת (rifot) refers to some kind of grain spread out to dry and then pounded. It may refer to barley groats (coarsely ground barley), but others have suggested the term means “cheeses” (BDB 937 s.v.). Most English versions have “grain” without being more specific; NAB “grits.”
[27:22] 3 tn The LXX contains this paraphrase: “If you scourge a fool in the assembly, dishonoring him, you would not remove his folly.” This removes the imagery of mortar and pestle from the verse. Using the analogy of pounding something in a mortar, the proverb is saying even if a fool was pounded or pulverized, meaning severe physical punishment, his folly would not leave him – it is too ingrained in his nature.
[27:1] 1 tn The form אַל־תִּתְהַלֵּל (’al-tithallel) is the Hitpael jussive negated; it is from the common verb “to praise,” and so in this setting means “to praise oneself” or “to boast.”
[27:1] 2 sn The word “tomorrow” is a metonymy of subject, meaning what will be done tomorrow, or in the future in general.
[27:1] 3 sn The expression “you do not know” balances the presumption of the first line, reminding the disciple of his ignorance and therefore his need for humility (e.g., Matt 6:34; Luke 12:20; Jas 4:13-16).
[1:6] 1 tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.
[1:6] 2 tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.
