Discovery BoxProverbs 11:6
Context11:6 The righteousness of the upright will deliver them, 1
but the faithless will be captured 2 by their own desires. 3
Proverbs 10:3
Context10:3 The Lord satisfies 4 the appetite 5 of the righteous,
but he thwarts 6 the craving 7 of the wicked.
Proverbs 19:13
Context19:13 A foolish child 8 is the ruin of his father,
and a contentious wife 9 is like 10 a constant dripping. 11
Proverbs 17:4
Context17:4 One who acts wickedly 12 pays attention to evil counsel; 13
[11:6] 1 sn The contrast is between being rescued or delivered (נָצַל, natsal) and being captured (לָכַד, lakhad). Righteousness is freeing; [evil] desires are enslaving.
[11:6] 2 tn Heb “taken captive” (so NRSV); NIV, TEV “are trapped.”
[11:6] 3 tn Heb “but by the desire of the faithless are they taken captive.”
[10:3] 4 tn Heb “does not allow…to go hungry.” The expression “The
[10:3] 5 tn The term נֶפֶשׁ (nefesh) means “soul” but its root meaning is “throat” and it has a broad range of meanings; here it denotes “appetite” (BDB 660 s.v. 5.a; see, e.g., Pss 63:6; 107:9; Prov 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). The term could denote “desire” (BDB 660 s.v. 6.a) which would include the inner urge for success. By contrast, the wicked live unfulfilled lives – as far as spiritual values are concerned.
[10:3] 6 tn Heb “thrusts away” (cf. ASV, NASB); NLT “refuses to satisfy.” The verb הָדַף (hadaf) means “to thrust away; to push; to drive,” either to depose or reject (BDB 213 s.v.).
[10:3] 7 tn This verse contrasts the “appetite” of the righteous with the “craving” of the wicked. This word הַוַּה (havvah, “craving”) means “desire” often in a bad sense, as ‘the desire of the wicked,” which could not be wholesome (Ps 52:9).
[19:13] 7 tn Heb “a foolish son” (so KJV, NAB, NIV, CEV); NRSV “a stupid child.”
[19:13] 8 tn Heb “the contentions of a wife” (so KJV, NASB); NAB “the nagging of a wife.” The genitive could be interpreted (1) as genitive of source or subjective genitive – she is quarreling; or (2) it could be a genitive of specification, making the word “contentions” a modifier, as in the present translation.
[19:13] 9 tn Heb “is a constant dripping.” The term “like” does not appear in the Hebrew but is supplied in the translation for the sake of clarity. The metaphor pictures water dropping (perhaps rain through the roof, cf. NRSV, CEV) in a continuous flow: It is annoying and irritating (e.g., Prov 27:15-16).
[19:13] 10 tc The LXX makes this moralistic statement for 13b: “vows paid out of hire of a harlot are not pure.” It is not based on the MT and attempts to reconstruct a text using this have been unsuccessful.
[17:4] 10 tn The Hiphil participle מֵרַע (mera’) indicates one who is a doer of evil. The line affirms that a person of this nature will eagerly listen to evil talk – it is part of his nature.
[17:4] 11 tn Heb “to the lip of evil”; ASV, NAB, NASB, NRSV “wicked lips.” The term “lip” is a metonymy of cause for speech (what is said); the term “evil” is an attributive genitive. The same will be true in the parallel line where the expression “to the tongue of destruction” (NASB “a destructive tongue”) means things that are said that destroy others.
[17:4] 12 tc The verb מֵזִין (mezin) is from זִין (zir, “to feed”); therefore, the suggested emendation is to take it from אֹזֶן (’ozen, “ear”) as a denominative verb, “to give ear; to listen to.” Two Hebrew
[17:4] 13 sn Wicked, self-serving people find destructive speech appealing. They should be rebuked and not tolerated (Lev 19:17).
