Amsal 2:7-8
Konteks2:7 He stores up 1 effective counsel 2 for the upright, 3
and is like 4 a shield 5 for those who live 6 with integrity, 7
2:8 to guard 8 the paths of the righteous 9
and to protect 10 the way of his pious ones. 11
Amsal 2:12
Konteks2:12 to deliver 12 you from the way of the wicked, 13
from those 14 speaking perversity, 15
Amsal 3:11-12
Konteks3:11 My child, do not despise discipline from the Lord, 16
and do not loathe 17 his rebuke.
3:12 For the Lord disciplines 18 those he loves,
just as a father 19 disciplines 20 the son in whom he delights.
Amsal 3:19
Konteks3:19 By wisdom the Lord laid the foundation of the earth; 21
he established the heavens by understanding. 22
Amsal 3:33-34
Konteks3:33 The Lord’s curse 23 is on the household 24 of the wicked, 25
but he blesses 26 the home 27 of the righteous. 28
3:34 Although 29 he is scornful to arrogant scoffers, 30
yet 31 he shows favor to the humble. 32
Amsal 5:21
Konteks5:21 For the ways of a person 33 are in front of the Lord’s eyes,
and the Lord 34 weighs 35 all that person’s 36 paths.
Amsal 6:16
Konteks6:16 There are six things that the Lord hates,
even 37 seven 38 things that are an abomination to him: 39
Amsal 8:26-31
Konteks8:26 before he made the earth and its fields, 40
or the beginning 41 of the dust of the world.
8:27 When he established the heavens, I was there;
when he marked out the horizon 42 over the face of the deep,
8:28 when he established the clouds above,
when the fountains of the deep grew strong, 43
8:29 when he gave the sea his decree
that the waters should not pass over his command, 44
when he marked out the foundations of the earth,
8:30 then I was 45 beside him as a master craftsman, 46
and I was his delight 47 day by day,
rejoicing before him at all times,
8:31 rejoicing in the habitable part of his earth, 48
and delighting 49 in its people. 50
Amsal 10:3
Konteks10:3 The Lord satisfies 51 the appetite 52 of the righteous,
but he thwarts 53 the craving 54 of the wicked.
Amsal 11:8
Konteks11:8 The righteous person is delivered 55 out of trouble,
and the wicked turns up in his stead. 56
Amsal 11:20
Konteks11:20 The Lord abhors 57 those who are perverse in heart, 58
but those who are blameless in their ways 59 are his delight. 60
Amsal 12:2
Konteks12:2 A good person obtains favor from the Lord,
but the Lord 61 condemns a person with wicked schemes. 62
Amsal 12:22
Konteks12:22 The Lord 63 abhors a person who lies, 64
but those who deal truthfully 65 are his delight. 66
Amsal 15:8-9
Konteks15:8 The Lord abhors 67 the sacrifices 68 of the wicked, 69
but the prayer 70 of the upright pleases him. 71
15:9 The Lord abhors 72 the way of the wicked,
but he loves those 73 who pursue 74 righteousness.
Amsal 15:25
Konteks15:25 The Lord tears down the house of the proud, 75
but he maintains the boundaries of the widow. 76
Amsal 15:29
Konteks15:29 The Lord is far 77 from the wicked,
but he hears 78 the prayer of the righteous. 79
Amsal 16:4
Konteks16:4 The Lord works 80 everything for its own ends 81 –
even the wicked for the day of disaster. 82
Amsal 16:7
Konteks16:7 When a person’s 83 ways are pleasing to the Lord, 84
he 85 even reconciles his enemies to himself. 86
Amsal 16:11
Konteks16:11 Honest scales and balances 87 are from the Lord;
all the weights 88 in the bag are his handiwork.
Amsal 16:13
Konteks16:13 The delight of kings 89 is righteous counsel, 90
and they love the one who speaks 91 uprightly. 92
Amsal 21:1
Konteks21:1 The king’s heart 93 is in the hand 94 of the Lord like channels of water; 95
he turns it wherever he wants.
Amsal 24:18
Konteks24:18 lest the Lord see it, and be displeased, 96
and turn his wrath away from him. 97
Amsal 25:2
Konteks25:2 It is the glory of God 98 to conceal 99 a matter,
and it is the glory of a king to search out a matter.
Amsal 30:6
Konteks30:6 Do not add to his words,
lest he reprove you, and prove you to be a liar. 100
[2:7] 1 tc The form is a Kethib/Qere reading. The Kethib וְצָפַן (vÿtsafan; Qal perfect + vav consecutive) is supported by the LXX and Syriac. The Qere יִצְפֹּן (yitspon; Qal imperfect) is supported by the Aramaic Targum of Prov 2:7 (the Aramaic translations of the Hebrew scriptures were called Targums) and Latin Vulgate. Internal evidence favors the imperfect; another imperfect appears in v. 6a with a similar sense. The Qere is normally preferred; the scribes are indicating that the received reading is corrupt. The Kethib reflects orthographic confusion between י (yod) and ו (vav). As in v. 6a, this Qal imperfect functions as a habitual imperfect describing a universal truth in past, present and future.
[2:7] sn The verbal root צָפַן (tsafan, “to store up; to treasure up”) is repeated in 2:1 and 2:7. In 2:1, it is the responsibility of man to “store up” wisdom; but in 2:7, it is God who “stores up” wisdom for the wise person who seeks him.
[2:7] 2 tn The noun תּוּשִׁיָּה (tushiyyah) has a two-fold range of meanings: (1) “sound wisdom” (so KJV, NRSV); “effective counsel” and (2) result (metonymy of effect): “abiding success” (BDB 444 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 388; cf. NIV “victory”). It refers to competent wisdom and its resultant ability to achieve moral success (W. McKane, Proverbs [OTL], 80).
[2:7] 3 sn The Hebrew word translated “upright” (יָשָׁר, yashar) is one of the terms used for the righteous. It points to the right conduct of the believer – that which is right or pleasing in the eyes of God. It stresses that the life of the individual is upright, straightforward, and just. It is paralleled with “those who walk in integrity.”
[2:7] 4 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
[2:7] 5 tn The word can be taken as in apposition explaining the subject of the first colon – the
[2:7] 6 tn Heb “walk.” The verb “to walk” (הָלַךְ, halakh) is an idiom (based upon hypocatastasis: implied comparison) for habitual manner of life (BDB 234 s.v. 3.e).
[2:7] 7 tn Heb “those who walk of integrity.” The noun תֹם (tom, “integrity”) functions as a genitive of manner.
[2:8] 8 tn The infinitive construct לִנְצֹר (lintsor, “to guard”) designates the purpose of the
[2:8] 9 tn Heb “paths of righteousness.” The word “righteousness” is a possessive genitive, signifying the ways that the righteous take.
[2:8] 10 tn The imperfect tense verb יִשְׁמֹר (yishmor, “to protect”) continues the syntactical nuance of the preceding infinitive construct of purpose.
[2:8] 11 tc The Kethib is the singular noun + 3rd person masculine singular suffix חֲסִידוֹ (khasido) “his pious one.” The Qere reads the plural noun + 3rd person masculine singular suffix חֲסִידָיו (khasidav) “his pious ones.” The LXX εὐλαβουμένων αὐτόν (eujlaboumenwn aujton) supports the Qere reading.
[2:8] tn The noun חֶסֶד (khesed, “the pious”) describes those who show “covenantal faithful love” or “loyal love” to God and his people. The description of the righteous by this term indicates their active participation in the covenant, for which God has promised his protection.
[2:12] 12 tn The Hiphil infinitive construct of נָצַל (natsal, “to deliver”) expresses the purpose of understanding right conduct: to protect a person from the wicked. The verb נָצַל (natsal) means “to save; to deliver; to rescue,” as in snatching away prey from an animal, rescuing from enemies, plucking a brand from the fire, retrieving property, or the like. Here it portrays rescue from the course of action of the wicked.
[2:12] 13 tn The term “wicked” (רַע, ra’) means “bad, harmful, painful.” Rather than referring to the abstract concept of “wickedness” in general, the term probably refers to wicked people because of the parallelism with “those speaking perversity.”
[2:12] 14 tn Heb “man.” The singular noun אִישׁ (’ish, “man”) here will be further defined in vv. 13-15 with plural forms (verbs, nouns and suffixes). So the singular functions in a collective sense which is rendered in a plural sense in the translation for the sake of clarification and smoothness.
[2:12] 15 tn Heb “perversities.” The plural form of תַּהְפֻּכוֹת (tahpukhot) may denote a plurality of number (“perverse things”) or intensification: “awful perversity.” As here, it often refers to perverse speech (Prov 8:13; 10:31, 32; 23:33). It is related to the noun הֶפֶךְ (hefekh, “that which is contrary, perverse”) which refers to what is contrary to morality (Isa 29:16; Ezek 16:34; BDB 246 s.v. הֶפֶךְ). The related verb הָפַךְ (hafakh, “to turn; to overturn”) is used (1) literally of turning things over, e.g., tipping over a bowl (2 Kgs 21:13) and turning over bread-cakes (Judg 7:13; Hos 7:8) and (2) figuratively of perverting things so that they are morally upside down, so to speak (Jer 23:36). These people speak what is contrary to morality, wisdom, sense, logic or the truth.
[3:11] 16 tn Heb “the discipline of the
[3:11] 17 tn The verb קוּץ (quts) has a two-fold range of meaning: (1) “to feel a loathing; to abhor” and (2) “to feel a sickening dread” (BDB 880 s.v.). The parallelism with “do not despise” suggests the former nuance here. The common response to suffering is to loathe it; however, the righteous understand that it refines one’s moral character and that it is a means to the blessing.
[3:12] 18 tn Heb “chastens.” The verb יָכַח (yakhakh) here means “to chasten; to punish” (HALOT 410 s.v. יכח 1) or “to correct; to rebuke” (BDB 407 s.v. 6). The context suggests some kind of corporeal discipline rather than mere verbal rebuke or cognitive correction. This verse is quoted in Heb 12:5-6 to show that suffering in the service of the
[3:12] 19 tc MT reads וּכְאָב (ukh’av, “and like a father”) but the LXX reflects the Hiphil verb וְיַכְאִב (vÿyakh’iv, “and scourges every son he receives”). Both readings fit the parallelism; however, it is unnecessary to emend MT which makes perfectly good sense. The fact that the writer of Hebrews quotes this passage from the LXX and it became part of the inspired NT text does not mean that the LXX reflects the original Hebrew reading here.
[3:12] 20 tn The verb “disciplines” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.
[3:19] 21 tn Heb “founded the earth.” The verb יָסַד (yasad, “to establish; to found”) describes laying the foundation of a building (1 Kgs 5:31 [HT]; 7:10; 2 Chr 3:3; Ezra 3:10-12; Zech 4:9) and God laying the foundation of the earth (Job 38:4; Pss 24:2; 89:12; 102:26; 104:5; Isa 48:13; 51:13, 16; Zech 12:1).
[3:19] 22 sn The theme of God’s use of wisdom in creation is developed in Prov 8:22-31. Because God established the world to operate according to the principle of wisdom it is impossible for anyone to live successfully in his world apart from the wisdom that only God can give.
[3:33] 23 tn Heb “the curse of the
[3:33] 24 tn Heb “house.” The term בֵּית (bet, “house”) functions as a synecdoche of container (= house) for the persons contained (= household). See, e.g., Exod 1:21; Deut 6:22; Josh 22:15 (BDB 109 s.v. 5.a).
[3:33] 25 sn The term “wicked” is singular; the term “righteous” in the second half of the verse is plural. In scripture such changes often hint at God’s reluctance to curse, but eagerness to bless (e.g., Gen 12:3).
[3:33] 26 sn The term “bless” (בָּרַךְ, barakh) is the antithesis of “curse.” A blessing is a gift, enrichment, or endowment. The blessing of God empowers one with the ability to succeed, and brings vitality and prosperity in the material realm, but especially in one’s spiritual relationship with God.
[3:33] 27 tn Heb “habitation.” The noun נָוֶה (naveh, “habitation; abode”), which is the poetic parallel to בֵּית (bet, “house”), usually refers to the abode of a shepherd in the country: “habitation” in the country (BDB 627 s.v. נָוֶה). It functions as a synecdoche of container (= habitation) for the contents (= people in the habitation and all they possess).
[3:33] 28 tn The Hebrew is structured chiastically (AB:BA): “The curse of the
[3:34] 29 tn The particle אִם (’im, “though”) introduces a concessive clause: “though….”
[3:34] 30 tn Heb “he mocks those who mock.” The repetition of the root לִיץ (lits, “to scorn; to mock”) connotes poetic justice; the punishment fits the crime. Scoffers are characterized by arrogant pride (e.g., Prov 21:24), as the antithetical parallelism with “the humble” here emphasizes.
[3:34] 31 tn The prefixed vav (ו) introduces the apodosis to the concessive clause: “Though … yet …”
[3:34] 32 tn The Hebrew is structured chiastically (AB:BA): “he scorns / arrogant scoffers // but to the humble / he gives grace.” The word order in the translation is reversed for the sake of smoothness and readability.
[5:21] 34 tn Heb “he”; the referent (the
[5:21] 35 tn BDB 814 s.v. פָּלַס 2 suggests that the participle מְפַּלֵּס (mÿpalles) means “to make level [or, straight].” As one’s ways are in front of the eyes of the
[5:21] 36 tn Heb “all his”; the referent (the person mentioned in the first half of the verse) has been specified in the translation for clarity.
[6:16] 37 tn The conjunction has the explicative use here (R. J. Williams, Hebrew Syntax, 71, §434).
[6:16] 38 sn This saying involves a numerical ladder, paralleling six things with seven things (e.g., also 30:15, 18, 21, 24, 29). The point of such a numerical arrangement is that the number does not exhaust the list (W. M. Roth, “The Numerical Sequence x / x +1 in the Old Testament,” VT 12 [1962]: 300-311; and his “Numerical Sayings in the Old Testament,” VT 13 [1965]: 86).
[8:26] 40 tn Heb “open places.”
[8:26] 41 tn Here רֹאשׁ (ro’sh) means “beginning” with reference to time (BDB 911 s.v. 4.b).
[8:27] 42 sn The infinitive construct בְּחוּקוֹ (bÿkhuqo, “to cut; to engrave; to mark”) and the noun חוּג (khug, “horizon; circle”) form a paronomasia in the line.
[8:28] 43 tn To form a better parallel some commentators read this infinitive בַּעֲזוֹז (ba’azoz), “when [they] grew strong,” as a Piel causative, “when he made firm, fixed fast” (cf. NIV “fixed securely”; NLT “established”). But the following verse (“should not pass over”) implies the meaning “grew strong” here.
[8:30] 45 tn The verb form is a preterite with vav consecutive, although it has not been apocopated. It provides the concluding statement for the temporal clauses as well as the parallel to v. 27.
[8:30] 46 tn Critical to the interpretation of this line is the meaning of אָמוֹן (’amon). Several suggestions have been made: “master craftsman” (cf. ASV, NASB, NIV, NRSV), “nursing child” (cf. NCV), “foster father.” R. B. Y. Scott chooses “faithful” – a binding or living link (“Wisdom in Creation: The ‘Amon of Proverbs 8:30,” VT 10 [1960]: 213-23). The image of a child is consistent with the previous figure of being “given birth to” (vv. 24, 25). However, “craftsman” has the most support (LXX, Vulgate, Syriac, Tg. Prov 8:30, Song 7:1; Jer 52:15; also P. W. Skehan, “Structures in Poems on Wisdom: Proverbs 8 and Sirach 24,” CBQ 41 [1979]: 365-79).
[8:30] 47 tn The word is a plural of intensification for “delight”; it describes wisdom as the object of delight. The LXX has the suffix; the Hebrew does not.
[8:31] 48 tn The two words are synonymous in general and so could be taken to express a superlative idea – the “whole world” (cf. NIV, NCV). But תֵּבֵל (tevel) also means the inhabited world, and so the construct may be interpreted as a partitive genitive.
[8:31] 49 tn Heb “and my delights” [were] with/in.”
[8:31] 50 tn Heb “the sons of man.”
[10:3] 51 tn Heb “does not allow…to go hungry.” The expression “The
[10:3] 52 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] 53 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] 54 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).
[11:8] 55 tn The verb is the Niphal perfect from the first root חָלַץ (khalats), meaning “to draw off; to withdraw,” and hence “to be delivered.”
[11:8] sn The verse is not concerned with the problem of evil and the suffering of the righteous; it is only concerned with the principle of divine justice.
[11:8] 56 tn The verb is masculine singular, so the subject cannot be “trouble.” The trouble from which the righteous escape will come on the wicked – but the Hebrew text literally says that the wicked “comes [= arrives; turns up; shows up] in the place of the righteous.” Cf. NASB “the wicked takes his place”; NRSV “the wicked get into it instead”; NIV “it comes on the wicked instead.”
[11:20] 57 tn Heb “an abomination of the
[11:20] 58 sn The word עִקְּשֵׁי (“crooked; twisted; perverted”) describes the wicked as having “twisted minds.” Their mentality is turned toward evil things.
[11:20] 59 tn Heb “those who are blameless of way.” The noun דֶּרֶךְ (derekh, “way”) is a genitive of specification: “blameless in their way.”
[11:20] 60 sn The noun means “goodwill, favor, acceptance, will”; it is related to the verb רָצַה (ratsah) which means “to be pleased with; to accept favorably.” These words are used frequently in scripture to describe what pleases the
[12:2] 61 tn Heb “but he condemns”; the referent (the
[12:2] 62 tn Heb “a man of wicked plans.” The noun מְזִמּוֹת (mÿzimmot, “evil plans”) functions as an attributive genitive: “an evil-scheming man.” Cf. NASB “a man who devises evil”; NAB “the schemer.”
[12:22] 63 tn Heb “an abomination of the
[12:22] 64 tn Heb “lips of lying.” The genitive שָׁקֶר (shaqer, “lying”) functions as an attributive genitive: “lying lips.” The term “lips” functions as a synecdoche of part (= lips) for the whole (= person): “a liar.”
[12:22] 65 tn Heb “but doers of truthfulness.” The term “truthfulness” is an objective genitive, meaning: “those who practice truth” or “those who act in good faith.” Their words and works are reliable.
[12:22] 66 sn The contrast between “delight/pleasure” and “abomination” is emphatic. What pleases the
[15:8] 67 tn Heb “an abomination of the
[15:8] 68 tn Heb “sacrifice” (so many English versions).
[15:8] 69 sn The sacrifices of the wicked are hated by the
[15:8] 70 sn J. H. Greenstone notes that if God will accept the prayers of the upright, he will accept their sacrifices; for sacrifice is an outer ritual and easily performed even by the wicked, but prayer is a private and inward act and not usually fabricated by unbelievers (Proverbs, 162).
[15:8] 71 tn Heb “[is] his pleasure.” The 3rd person masculine singular suffix functions as a subjective genitive: “he is pleased.” God is pleased with the prayers of the upright.
[15:9] 72 tn Heb “an abomination of the
[15:9] 73 tn Heb “the one who” (so NRSV).
[15:9] 74 sn God hates the way of the wicked, that is, their lifestyle and things they do. God loves those who pursue righteousness, the Piel verb signifying a persistent pursuit. W. G. Plaut says, “He who loves God will be moved to an active, persistent, and even dangerous search for justice” (Proverbs, 170).
[15:25] 75 sn The “proud” have to be understood here in contrast to the widow, and their “house” has to be interpreted in contrast to the widow’s territory. The implication may be that the “proud” make their gain from the needy, and so God will set the balance right.
[15:25] 76 sn The
[15:29] 77 sn To say that the
[15:29] 78 sn The verb “hear” (שָׁמַע, shama’) has more of the sense of “respond to” in this context. If one “listens to the voice of the
[15:29] 79 sn God’s response to prayer is determined by the righteousness of the one who prays. A prayer of repentance by the wicked is an exception, for by it they would become the righteous (C. H. Toy, Proverbs [ICC], 316).
[16:4] 80 sn The Hebrew verb translated “works” (פָּעַל, pa’al) means “to work out; to bring about; to accomplish.” It is used of God’s sovereign control of life (e.g., Num 23:23; Isa 26:12).
[16:4] 81 tn Heb “for its answer.” The term לַמַּעֲנֵהוּ (lamma’anehu) has been taken to mean either “for his purpose” or “for its answer.” The Hebrew word is מַעֲנֶה (ma’aneh, “answer”) and not לְמַעַן (lÿma’an, “purpose”). So the suffix likely refers to “everything” (כֹּל, kol). God ensures that everyone’s actions and the consequences of those actions correspond – certainly the wicked for the day of calamity. In God’s order there is just retribution for every act.
[16:4] 82 sn This is an example of synthetic parallelism (“A, what’s more B”). The A-line affirms a truth, and the B-line expands on it with a specific application about the wicked – whatever disaster comes their way is an appropriate correspondent for their life.
[16:7] 83 tn Heb “ways of a man.”
[16:7] 84 tn The first line uses an infinitive in a temporal clause, followed by its subject in the genitive case: “in the taking pleasure of the
[16:7] 85 tn The referent of the verb in the second colon is unclear. The straightforward answer is that it refers to the person whose ways please the
[16:7] 86 tn Heb “even his enemies he makes to be at peace with him.”
[16:11] 87 tn Heb “a scale and balances of justice.” This is an attributive genitive, meaning “just scales and balances.” The law required that scales and measures be accurate and fair (Lev 19:36; Deut 25:13). Shrewd dishonest people kept light and heavy weights to make unfair transactions.
[16:13] 89 tn The MT has the plural, even though the verb “loves” is masculine singular. The ancient versions and two Hebrew
[16:13] 90 tn Heb “lips of righteousness”; cf. NAB, NIV “honest lips.” The genitive “righteousness” functions as an attributive adjective. The term “lips” is a metonymy of cause for what is said: “righteous speech” or “righteous counsel.”
[16:13] 91 tn The MT has the singular participle followed by the plural adjective (which is here a substantive). The editors of BHS wish to follow the ancient versions in making the participle plural, “those who speak uprightly.”
[16:13] 92 sn The verse is talking about righteous kings, of course – they love righteousness and not flattery. In this proverb “righteous” and “upright” referring to what is said means “what is right and straight,” i.e., the truth (cf. NCV).
[21:1] 93 sn “Heart” is a metonymy of subject; it signifies the ability to make decisions, if not the decisions themselves.
[21:1] 94 sn “Hand” in this passage is a personification; the word is frequently used idiomatically for “power,” and that is the sense intended here.
[21:1] 95 tn “Channels of water” (פַּלְגֵי, palge) is an adverbial accusative, functioning as a figure of comparison – “like channels of water.” Cf. NAB “Like a stream”; NIV “watercourse”; NRSV, NLT “a stream of water.”
[21:1] sn The farmer channels irrigation ditches where he wants them, where they will do the most good; so does the
[24:18] 96 tn Heb “and [it is] evil in his eyes.”
[24:18] 97 sn The judgment of God should strike a note of fear in the heart of people (e.g., Lev 19:17-18). His judgment is not to be taken lightly, or personalized as a victory. If that were to happen, then the
[25:2] 98 sn The proverb provides a contrast between God and the king, and therein is the clue to the range of application involved. The interest of the king is ruling or administering his government; and so the subject matter is a contrast to the way God rules his kingdom.
[25:2] 99 sn The two infinitives form the heart of the contrast – “to conceal a matter” and “to search out a matter.” God’s government of the universe is beyond human understanding – humans cannot begin to fathom the intentions and operations of it. But it is the glory of kings to search out matters and make them intelligible to the people. Human government cannot claim divine secrecy; kings have to study and investigate everything before making a decision, even divine government as far as possible. But kings who rule as God’s representatives must also try to represent his will in human affairs – they must even inquire after God to find his will. This is their glorious nature and responsibility. For more general information on vv. 2-27, see G. E. Bryce, “Another Wisdom ‘Book’ in Proverbs,” JBL 91 (1972): 145-57.
[30:6] 100 tn The form of the verb is a Niphal perfect tense with a vav consecutive from the root כָּזַב (kazav, “to lie”). In this stem it has the ideas of “been made deceptive,” or “shown to be false” or “proved to be a liar.” One who adds to or changes the word of the