Amsal 3:5
Konteks3:5 Trust 1 in the Lord with all your heart, 2
and do not rely 3 on your own understanding. 4
Amsal 10:22
Konteks10:22 The blessing 5 from the Lord 6 makes a person rich, 7
and he adds no sorrow 8 to 9 it.
Amsal 16:33
Konteks16:33 The dice are thrown into the lap, 10
but their every decision 11 is from the Lord. 12
Amsal 19:3
Konteks19:3 A person’s folly 13 subverts 14 his way,
and 15 his heart rages 16 against the Lord.
Amsal 21:3
Konteks21:3 To do righteousness and justice
is more acceptable 17 to the Lord than sacrifice. 18
Amsal 21:31
Konteks21:31 A horse is prepared for the day of battle,
but the victory is from the Lord. 19
Amsal 22:19
Konteks22:19 So that 20 your confidence may be in the Lord,
I am making them known to you today 21 – even you.
Amsal 22:23
Konteks22:23 for the Lord will plead their case 22
and will rob those who are robbing 23 them.
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[3:5] 1 sn The word בְּטַח (bÿtakh, “trust”) is used in the OT in (1) literal physical sense: to physically lean upon something for support and (2) figurative sense: to rely upon someone or something for help or protection (BDB 105 s.v. I בְּטַח; HALOT 120 s.v. I בטח). The verb is often used with false securities, people trusting in things that prove to be worthless. But here the object of the secure trust is the
[3:5] 2 sn The “heart” functions as a metonymy of subject encompassing mind, emotions and will (BDB 524 s.v. לֵב 2).
[3:5] 3 tn Heb “do not lean.” The verb שָׁעַן (sha’an, “to lean; to rely”) is used in (1) literal physical sense of leaning upon something for support and (2) figurative sense of relying upon someone or something for help or protection (BDB 1043 s.v.). Here it functions figuratively (hypocatastasis: implied comparison); relying on one’s own understanding is compared to leaning on something that is unreliable for support (e.g., Isa 10:20).
[3:5] 4 tn Heb “your understanding.” The term בִּינָה (binah, “understanding”) is used elsewhere in this book of insight given by God from the instructions in Proverbs (Prov 2:3; 7:4; 8:14; 9:6, 10; 23:23). Here it refers to inherent human understanding that functions in relative ignorance unless supplemented by divine wisdom (Job 28:12-28; 39:26). The reflexive pronoun “own” is supplied in the translation to clarify this point. It is dangerous for a person to rely upon mere human wisdom (Prov 14:12; 16:25).
[10:22] 5 tn The term בְּרָכָּה (bÿrakhah, “blessing”) refers to a gift, enrichment or endowment from the
[10:22] 6 tn Heb “of the
[10:22] 7 tn Heb “makes rich” (so NASB); NAB “brings wealth.” The direct object “a person” does not appear in the Hebrew but is implied by the Hiphil verb; it is supplied in the translation.
[10:22] 8 tn Heb “toil.” The noun עֶצֶב (’etsev) has a basic two-fold range of meanings: (1) “toil; labor” which produces pain and sorrow, and (2) “pain; sorrow” which is the result of toil and labor (BDB 780 s.v.). This is the word used of the curse of “toil” in man’s labor (Gen 3:17) and the “pain” in the woman’s child-bearing (Gen 3:16). God’s blessing is pure and untarnished – it does not bring physical pain or emotional sorrow.
[16:33] 10 tn Heb “the lot is cast.” Because the ancient practice of “casting lots” is unfamiliar to many modern readers, the imagery has been updated to “throwing dice.”
[16:33] sn The proverb concerns the practice of seeking divine leading through casting lots. For a similar lesson, see Amenemope (18, 19:16-17, in ANET 423).
[16:33] 11 tn Heb “all its decision.”
[16:33] 12 sn The point concerns seeking God’s will through the practice. The
[19:3] 13 tn Heb “the folly of a man.”
[19:3] 14 tn The verb סָלַף (salaf) normally means “to twist; to pervert; to overturn,” but in this context it means “to subvert” (BDB 701 s.v.); cf. ASV “subverteth.”
[19:3] sn J. H. Greenstone comments: “Man’s own failures are the result of his own folly and should not be attributed to God” (Proverbs, 201).
[19:3] 15 tn The clause begins with vav on the nonverb phrase “against the
[19:3] 16 sn The “heart raging” is a metonymy of cause (or adjunct); it represents the emotions that will lead to blaming God for the frustration. Genesis 42:28 offers a calmer illustration of this as the brothers ask what God was doing to them.
[21:3] 17 tn The Niphal participle בָּחַר (bakhar, “to choose”) means “choice to the
[21:3] 18 sn The
[21:31] 19 tn Heb “of the
[22:19] 20 tn The form לִהְיוֹת (lihyot, “to be”) is the infinitive construct indicating the purpose (or result) of the teaching (cf. NASB, NIV, NRSV).
[22:19] 21 tn Heb “I cause you to know.” The term “today” indicates that the verb should have the instantaneous nuance, and so an English present tense is used in the translation (“am making…known”).
[22:23] 22 tn The construction uses the verb יָרִיב (yariv) with its cognate accusative. It can mean “to strive,” but here it probably means “to argue a case, plead a case” (cf. KJV, NASB, NIV, NRSV). How the
[22:23] 23 tn The verb קָבַע (qava’, “to rob; to spoil; to plunder”) is used here in both places to reflect the principle of talionic justice. What the oppressors did to the poor will be turned back on them by the