Discovery Box| (0.46529386666667) | (Pro 18:11) |
4 tc The MT reads בְּמַשְׂכִּיתוֹ (bÿmaskito, “in his imaginations”). The LXX, Tg. Prov 18:11, and the Latin reflect בִּמְשֻׂכָּתוֹ (bimsukato, “like a fence [or, high wall]”) that is, wealth provides protection. The MT reading, on the other hand, suggests that this security is only in the mind. |
| (0.46529386666667) | (Pro 18:11) |
4 tn The proverb is an observation saying, reporting a common assumption without commenting on it. The juxtaposition with the last verse is a loud criticism of this misguided faith. The final word בְּמַשְׂכִּיתוֹ (“in his imaginations”) indicates that one’s wealth is a futile place of refuge. |
| (0.46529386666667) | (Pro 18:14) |
3 sn The figure of a “crushed spirit” (ASV, NAB, NCV, NRSV “a broken spirit,” comparing depression to something smashed or crushed) suggests a broken will, a loss of vitality, despair, and emotional pain. In physical sickness one can fall back on the will to live; but in depression even the will to live is gone. |
| (0.46529386666667) | (Pro 18:21) |
2 sn What people say can lead to life or death. The Midrash on Psalms shows one way the tongue [what is said] can cause death: “The evil tongue slays three, the slanderer, the slandered, and the listener” (Midrash Tehillim 52:2). See J. G. Williams, “The Power of Form: A Study of Biblical Proverbs,” Semeia 17 (1980): 35-38. |
| (0.46529386666667) | (Pro 19:4) |
2 sn This proverb simply makes an observation on life: People pursue wealthy folk hoping that they can gain something from the rich, but the poor are deserted even by friends, who fear that the poor will try to gain something from them. |
| (0.46529386666667) | (Pro 19:5) |
3 sn This proverb is a general statement, because on occasion there are false witnesses who go unpunished in this life (e.g., Prov 6:19; 14:5, 25; 19:9). The Talmud affirms, “False witnesses are contemptible even to those who hire them” (b. Sanhedrin 29b). |
| (0.46529386666667) | (Pro 19:11) |
4 sn W. McKane says, “The virtue which is indicated here is more than a forgiving temper; it includes also the ability to shrug off insults and the absence of a brooding hypersensitivity…. It contains elements of toughness and self-discipline; it is the capacity to stifle a hot, emotional rejoinder and to sleep on an insult” (Proverbs [OTL], 530). |
| (0.46529386666667) | (Pro 19:25) |
2 sn Different people learn differently. There are three types of people in this proverb: the scorner with a closed mind, the simpleton with an empty mind, and the discerning person with an open mind (D. Kidner, Proverbs [TOTC], 135). The simpleton learns by observing a scoffer being punished, even though the punishment will have no effect on the scoffer. |
| (0.46529386666667) | (Pro 20:21) |
1 tc The Kethib reads מְבֻחֶלֶת (mÿbukhelet), “gotten by greed” (based on a cognate Syriac verb, “to be greedy”); but the Qere is מְבֹהֶלֶת (mÿvohelet), “gotten hastily [or, quickly].” A large number of |
| (0.46529386666667) | (Pro 20:22) |
1 tn The verse is directly instructive; it begins with the negated jussive in the first colon, and follows with the imperative in the second. It warns that the righteous should not take vengeance on the wicked, for only God can do that. |
| (0.46529386666667) | (Pro 20:25) |
4 tn Heb “reflect on.” The person is to consider the vows before making them, to ensure that they can be fulfilled. Too many people make their vow or promise without thinking, and then later worry about how they will fulfill their vows. |
| (0.46529386666667) | (Pro 20:28) |
2 sn The emphasis is on the Davidic covenant (2 Sam 7:11-16; Ps 89:19-37). It is the |
| (0.46529386666667) | (Pro 21:9) |
1 sn The reference is probably to a small room that would be built on the flat housetop primarily for guests (e.g., 1 Kgs 17:19; 2 Kgs 4:10). It would be cramped and lonely – but peaceful in avoiding strife. |
| (0.46529386666667) | (Pro 21:11) |
2 tn Heb “in the instructing of the wise.” The construction uses the Hiphil infinitive construct הַשְׂכִּיל (haskil) with a preposition to form a temporal clause (= “when”). The word “wise” (חָכָם, khakham) after it is the subjective genitive. The preposition לְ (lamed) on the form is probably dittography from the ending of the infinitive. |
| (0.46529386666667) | (Pro 21:12) |
2 tn The form מַשְׂכִּיל (maskil) is now used with the meaning “to consider; to give attention to; to ponder.” It is the careful scrutiny that is given to the household of the wicked before judgment is poured out on them. |
| (0.46529386666667) | (Pro 21:14) |
2 tn The word כָּפָה (kafah) occurs only here; it means “to subdue,” but in New Hebrew it means “to overturn; to compel.” The BHS editors suggest a change to כָּבָה (kavah), “to be quenched,” based on Symmachus and Tg. Prov 21:14, but there is no substantial improvement in the text’s meaning with such a change. |
| (0.46529386666667) | (Pro 22:23) |
2 tn The verb קָבַע (qava’, “to rob; to spoil; to plunder”) is used here in both places to reflect the principle of talionic justice. What the oppressors did to the poor will be turned back on them by the |
| (0.46529386666667) | (Pro 23:35) |
3 tn The last line has only “I will add I will seek it again.” The use of אוֹסִיף (’osif) signals a verbal hendiadys with the next verb: “I will again seek it.” In this context the suffix on the verb refers to the wine – the drunkard wants to go and get another drink. |
| (0.46529386666667) | (Pro 24:2) |
1 sn This nineteenth saying warns against evil associations. Evil people are obsessed with destruction and trouble. See on this theme 1:10-19; 3:31 and 23:17. D. Kidner observes that a close view of sinners is often a good antidote to envying them (Proverbs [TOTC], 153). |
| (0.46529386666667) | (Pro 24:6) |
1 sn The point of the saying is that wise counsel is necessary in war. Victory, strategy, and counsel are more important than mere military strength – many great armies have been destroyed because of their unwise leaders. See on this theme 11:14; 20:18; and 21:22. |
