Amsal 11:8
Konteks11:8 The righteous person is delivered 1 out of trouble,
and the wicked turns up in his stead. 2
Amsal 13:14
Konteks13:14 Instruction 3 from the wise 4 is like 5 a life-giving fountain, 6
to turn 7 a person 8 from deadly snares. 9
Amsal 22:4
Konteks22:4 The reward 10 for humility 11 and fearing the Lord 12
is riches and honor and life.
Amsal 29:25
Konteks29:25 The fear of people 13 becomes 14 a snare, 15
but whoever trusts in the Lord will be set on high. 16
[11:8] 1 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] 2 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.”
[13:14] 3 tn The term תוֹרָה (torah) in legal literature means “law,” but in wisdom literature often means “instruction; teaching” (BDB 435 s.v.); cf. NAV, NIV, NRSV “teaching”; NLT “advice.”
[13:14] 4 tn Heb “instruction of the wise.” The term חָכָם (khakham, “the wise”) is a genitive of source.
[13:14] 5 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.
[13:14] 6 tn Heb “fountain of life” (so KJV, NAB, NIV, NRSV). The genitive חַיִּים (khayyim) functions as a genitive of material, similar to the expression “fountain of water.” The metaphor means that the teaching of the wise is life-giving. The second colon is the consequence of the first, explaining this metaphor.
[13:14] 7 tn The infinitive construct with preposition לְ (lamed) gives the result (or, purpose) of the first statement. It could also be taken epexegetically, “by turning.”
[13:14] 8 tn The term “person” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
[13:14] 9 tn Heb “snares of death” (so KJV, NAB, NASB, NIV, NRSV, NLT). The genitive מָוֶת (mavet) functions as an attributive adjective. The term “snares” makes an implied comparison with hunting; death is like a hunter. W. McKane compares the idea to the Ugaritic god Mot, the god of death, carrying people off to the realm of the departed (Proverbs [OTL], 455). The expression could also mean that the snares lead to death.
[22:4] 10 tn The Hebrew term עֵקֶב (’eqev, “reward”) is related to the term meaning “heel”; it refers to the consequences or the reward that follows (akin to the English expression “on the heels of”).
[22:4] 11 tn “Humility” is used here in the religious sense of “piety”; it is appropriately joined with “the fear of the
[22:4] 12 tn Heb “the fear of the
[29:25] 13 tn Heb “the fear of man.” This uses an objective genitive to describe a situation where fearing what people might do or think controls one’s life. There is no indication in the immediate context that this should be limited only to males, so the translation uses the more generic “people” here.
[29:25] 14 tn Heb “gives [or yields, or produces]”; NIV “will prove to be.”
[29:25] 15 sn “Snare” is an implied comparison; fearing people is like being in a trap – there is no freedom of movement or sense of security.
[29:25] 16 sn The image of being set on high comes from the military experience of finding a defensible position, a place of safety and security, such as a high wall or a mountain. Trusting in the
