Amsal 1:5
Konteks1:5 (Let the wise also 1 hear 2 and gain 3 instruction,
and let the discerning 4 acquire 5 guidance! 6 )
Amsal 9:9
Konteks9:9 Give instruction 7 to a wise person, 8 and he will become wiser still;
teach 9 a righteous person and he will add to his 10 learning.
Amsal 22:17-18
Konteks22:17 Incline your ear 12 and listen to the words of the wise,
and apply your heart to my instruction. 13
22:18 For it is pleasing if 14 you keep these sayings 15 within you,
and 16 they are ready on your lips. 17
Amsal 25:12
Konteks25:12 Like an earring of gold and an ornament of fine gold, 18
so is a wise reprover to the ear of the one who listens. 19
[1:5] 1 tn The term “also” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
[1:5] sn Verse 5 functions as a parenthesis in the purpose statements of 1:1-7. There are two purpose statements in 1:2 (“to know wisdom” and “to discern sayings”). The first is stated in detail in 1:3-4, first from the perspective of the student then the teacher. 1:6 will state the second purpose of 1:2. But between the two the writer notes that even the wise can become wiser. The book is not just for neophytes; it is for all who want to grow in wisdom.
[1:5] 2 tn The verb יִשְׁמַע (yishma’) functions as a jussive of advice or counsel (“Let him hear!”) rather than a customary imperfect (“he will hear”). The jussive is supported by the parallelism with the following Hiphil jussive וְיוֹסֶף (vÿyosef, “Let him add!”).
[1:5] 4 tn The Niphal substantival participle נָבוֹן (navon, “discerning”), rather than the noun, is used to describe a person who is habitually characterized by discernment. 1:5 forms a striking contrast to 1:4 – there was the simpleton and the youth, here the wise and discerning. Both need this book.
[1:5] 5 tn The Hiphil verb וְיוֹסֶף (vÿyosef) is a jussive rather than an imperfect as the final short vowel (segol) and accent on the first syllable shows (BDB 415 s.v. יָסַף Hiph).
[1:5] 6 tn The noun תַּחְבֻּלָה (takhbulah, “direction; counsel”) refers to moral guidance (BDB 287 s.v.). It is related to חֹבֵל (khovel, “sailor”), חִבֵּל (khibel, “mast”) and חֶבֶל (khevel, “rope; cord”), so BDB suggests it originally meant directing a ship by pulling ropes on the mast. It is used in a concrete sense of God directing the path of clouds (Job 37:12) and in a figurative sense of moral guidance (Prov 11:14; 20:18; 24:6). Here it refers to the ability to steer a right course through life (A. Cohen, Proverbs, 2).
[9:9] 7 tn The noun “instruction” does not appear in the Hebrew text, but is supplied in the translation.
[9:9] 8 sn The parallelism shows what Proverbs will repeatedly stress, that the wise person is the righteous person.
[9:9] 9 tn The Hiphil verb normally means “to cause to know, make known”; but here the context suggests “to teach” (so many English versions).
[9:9] 10 tn The term “his” does not appear in the Hebrew text, but is supplied for the sake of smoothness and clarity.
[22:17] 11 sn A new collection of sayings begins here, forming the fourth section of the book of Proverbs. This collection is not like that of 1:1–9:18; here the introductory material is more personal than 1:1-7, and the style differs, showing great similarity to the Instruction of Amenemope in Egypt (especially the thirty precepts of the sages in 22:17–24:22). Verses 17-21 form the introduction, and then the sayings begin in v. 22. After the thirty sayings are given, there are further sayings in 24:23-34. There is much literature on this material: see W. K. Simpson, ed., Literature of Ancient Egypt; ANET 412-425; and A. Cody, “Notes on Proverbs 22:21 and 22:23b,” Bib 61 (1980): 418-26.
[22:17] 12 sn To “incline the ear” means to “listen carefully” (cf. NCV); the expression is metonymical in that the ear is the instrument for hearing. It is like telling someone to lean over to hear better.
[22:17] 13 tn Heb “knowledge” (so KJV, NASB); in this context it refers to the knowledge that is spoken by the wise, hence “instruction.”
[22:18] 14 tn Or “when” (so NIV).
[22:18] 15 tn Heb “keep them,” referring to the words of the wise expressed in these sayings. The referent has been specified in the translation for clarity.
[22:18] 16 tn The term “and” does not appear in the Hebrew but is supplied in the translation.
[22:18] 17 sn If the teachings are preserved in the heart/mind of the disciple, then that individual will always be ready to speak what was retained.
[25:12] 18 sn This saying is another example of emblematic parallelism; the first half is the simile, and the second half makes the point from it: A wise rebuke that is properly received is of lasting value. The rebuke in the ear of an obedient student is like ornaments of fine jewelry.
[25:12] 19 tn The “ear of the listener” refers to the obedient disciple, the one who complies with the reproof he hears. Cf. KJV, ASV, NAB “an obedient ear.”