Ayub 5:20

5:20 In time of famine ¹  he will redeem you from death,

and in time of war from the power of the sword. ² 

Mazmur 33:19

33:19 by saving their lives from death ³ 

and sustaining them during times of famine. ⁴ 

Amsal 6:6-8

6:6 Go to the ant, you sluggard; ⁵ 

observe its ways and be wise!

6:7 It has no commander,

overseer, or ⁶  ruler,

6:8 yet it prepares its food in the summer;

it gathers at the harvest what it will eat. ⁷ 

Amsal 22:3

22:3 A shrewd person ⁸  sees danger ⁹  and hides himself,

but the naive keep right on going ¹⁰  and suffer for it. ¹¹ 

Amsal 27:12

27:12 A shrewd person sees danger and hides himself,

but the naive keep right on going ¹²  and suffer for it.

Lukas 16:5

16:5 So ¹³  he contacted ¹⁴  his master’s debtors one by one. He asked the first, ‘How much do you owe my master?’

[5:20]  ¹ sn Targum Job here sees an allusion to the famine of Egypt and the war with Amalek.

[5:20]  ² tn Heb “from the hand of the sword.” This is idiomatic for “the power of the sword.” The expression is also metonymical, meaning from the effect of the sword, which is death.

[33:19]  ³ tn Heb “to save from death their live[s].”

[33:19]  ⁴ tn Heb “and to keep them alive in famine.”

[6:6]  ⁵ sn The sluggard (עָצֵל, ’atsel) is the lazy or sluggish person (cf. NCV “lazy person”; NRSV, NLT “lazybones”).

[6:7]  ⁶ tn The conjunction vav (ו) here has the classification of alternative, “or” (R. J. Williams, Hebrew Syntax, 71, §433).

[6:8]  ⁷ tc The LXX adds a lengthy section at the end of the verse on the lesson from the bee: “Or, go to the bee and learn how diligent she is and how seriously she does her work – her products kings and private persons use for health – she is desired and respected by all – though feeble in body, by honoring wisdom she obtains distinction.” The Greek translator thought the other insect should be mentioned (see C. H. Toy, Proverbs [ICC], 124).

[6:8]  tn Heb “its food.”

[22:3]  ⁸ sn The contrast is between the “shrewd” (prudent) person and the “simpleton.” The shrewd person knows where the dangers and pitfalls are in life and so can avoid them; the naive person is unwary, untrained, and gullible, unable to survive the dangers of the world and blundering into them.

[22:3]  ⁹ tn Heb “evil,” a term that is broad enough to include (1) “sin” as well as (2) any form of “danger” (NIV, NCV, NRSV, NLT) or “trouble” (TEV, CEV). The second option is more likely what is meant here: The naive simpleton does not see the danger to be avoided and so suffers for it.

[22:3]  ¹⁰ tn Heb “go on”; the word “right” is supplied in the translation to clarify the meaning: The naive person, oblivious to impending danger, meets it head on (cf. TEV “will walk right into it”).

[22:3]  ¹¹ tn The verb עָנַשׁ (’anash) means “to fine” specifically. In the Niphal stem it means “to be fined,” or more generally, “to be punished.” In this line the punishment is the consequence of blundering into trouble – they will pay for it.

[27:12]  ¹² tn Heb “go on”; the word “right” is supplied in the translation to clarify the meaning: The naive person, oblivious to impending danger, meets it head on.

[16:5]  ¹³ tn Here καί (kai) has been translated as “so” to indicate the result of the manager’s decision.

[16:5]  ¹⁴ tn Grk “summoning.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.