Amsal 6:8
Konteks6:8 yet it prepares its food in the summer;
it gathers at the harvest what it will eat. 1
Amsal 7:18
Konteks7:18 Come, let’s drink deeply 2 of lovemaking 3 until morning,
let’s delight ourselves 4 with sexual intercourse. 5
Amsal 10:27
Konteks10:27 Fearing the Lord 6 prolongs life, 7
but the life span 8 of the wicked will be shortened. 9
Amsal 14:30
Konteks14:30 A tranquil spirit 10 revives the body, 11
but envy 12 is rottenness to the bones. 13
Amsal 15:18
Konteks15:18 A quick-tempered person 14 stirs up dissension,
but one who is slow to anger 15 calms 16 a quarrel. 17
Amsal 16:31
Konteks16:31 Gray hair is like 18 a crown of glory; 19
it is attained 20 in the path of righteousness. 21
Amsal 19:20
Konteks
[6:8] 1 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.”
[7:18] 2 tn The form נִרְוֶה (nirveh) is the plural cohortative; following the imperative “come” the form expresses the hortatory “let’s.” The verb means “to be saturated; to drink one’s fill,” and can at times mean “to be intoxicated with.”
[7:18] 3 tn Heb “loves.” The word דּוֹד (dod) means physical love or lovemaking. It is found frequently in the Song of Solomon for the loved one, the beloved. Here the form (literally, “loves”) is used in reference to multiple acts of sexual intercourse, as the phrase “until morning” suggests.
[7:18] 4 tn The form is the Hitpael cohortative of עָלַס (’alas), which means “to rejoice.” Cf. NIV “let’s enjoy ourselves.”
[10:27] 6 tn Heb “the fear of the
[10:27] 7 tn Heb “days” (so KJV, ASV).
[10:27] 8 tn Heb “years.” The term “years” functions as a synecdoche of part (= years) for the whole (= lifespan).
[10:27] 9 sn This general saying has to be qualified with the problem of the righteous suffering and dying young, a problem that perplexed the sages of the entire ancient world. But this is the general principle: The righteous live longer because their life is the natural one and because God blesses them.
[14:30] 10 tn Heb “heart of healing.” The genitive מַרְפֵּא (marpe’, “healing”) functions as an attributive adjective: “a healing heart.” The term לֵב (lev, “heart”) is a metonymy for the emotional state of a person (BDB 660 s.v. 6). A healthy spirit is tranquil, bringing peace to the body (J. H. Greenstone, Proverbs, 158).
[14:30] 11 tn Heb “life of the flesh” (so KJV, ASV); NAB, NIV “gives life to the body.”
[14:30] 12 tn The term קִנְאָה (qin’ah, “envy”) refers to passionate zeal or “jealousy” (so NAB, NCV, TEV, NLT), depending on whether the object is out of bounds or within one’s rights. In the good sense one might be consumed with zeal to defend the institutions of the sanctuary. But as envy or jealousy the word describes an intense and sometimes violent excitement and desire that is never satisfied.
[14:30] 13 tn Heb “rottenness of bones.” The term “bones” may be a synecdoche representing the entire body; it is in contrast with “flesh” of the first colon. One who is consumed with envy finds no tranquility or general sense of health in body or spirit.
[15:18] 14 tn Heb “a man of wrath”; KJV, ASV “a wrathful man.” The term “wrath” functions as an attributive genitive: “an angry person.” He is contrasted with the “slow of anger,” so he is a “quick-tempered person” (cf. NLT “a hothead”).
[15:18] 15 tn Heb “slow of anger.” The noun “anger” functions as a genitive of specification: slow in reference to anger, that is, slow to get angry, patient.
[15:18] 16 tn The Hiphil verb יַשְׁקִיט (yashqit) means “to cause quietness; to pacify; to allay” the strife or quarrel (cf. NAB “allays discord”). This type of person goes out of his way to keep things calm and minimize contention; his opposite thrives on disagreement and dispute.
[15:18] 17 sn The fact that רִיב (riv) is used for “quarrel; strife” strongly implies that the setting is the courtroom or other legal setting (the gates of the city). The hot-headed person is eager to turn every disagreement into a legal case.
[16:31] 18 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.
[16:31] 19 sn The proverb presents the ideal, for it is not concerned with old people who may be evil. The KJV tried to qualify the interpretation by making the second half of the verse a conditional clause (“if it be found in the way of righteousness”). This is acceptable but unnecessary. The book of Proverbs is simply laying out the equity of longevity for righteousness and premature death for wicked people. In this line “gray hair” is a metonymy of adjunct/effect, representing old age; and the “glorious crown” (taking the genitive as attributive) provides a fitting metaphor to compare the hair on the head with a crown.
[16:31] 20 tn Heb “it is found” (so NASB) or “it will be found.”
[16:31] 21 sn While the proverb presents a general observation, there is a commendable lesson about old people who can look back on a long walk with God through life and can anticipate unbroken fellowship with him in glory.
[19:20] 22 sn The advice refers in all probability to the teachings of the sages that will make one wise.
[19:20] 23 tn The proverb is one continuous thought, but the second half of the verse provides the purpose for the imperatives of the first half.
[19:20] 24 tn The imperfect tense has the nuance of a final imperfect in a purpose clause, and so is translated “that you may become wise” (cf. NAB, NRSV).
[19:20] 25 tn Heb “become wise in your latter end” (cf. KJV, ASV) which could obviously be misunderstood.
