Amsal 1:1-33
Konteks1:1 The Proverbs 1 of 2 Solomon 3 son of David, 4 king of Israel: 5
1:2 To 6 learn 7 wisdom 8 and moral instruction, 9
and to discern 10 wise counsel. 11
1:3 To receive 12 moral instruction 13 in skillful living, 14
in 15 righteousness, 16 justice, 17 and equity. 18
1:4 To impart 19 shrewdness 20 to the morally naive, 21
and 22 a discerning 23 plan 24 to the young person. 25
1:5 (Let the wise also 26 hear 27 and gain 28 instruction,
and let the discerning 29 acquire 30 guidance! 31 )
1:6 To discern 32 the meaning of 33 a proverb and a parable, 34
the sayings of the wise 35 and their 36 riddles. 37
1:7 Fearing the Lord 38 is the beginning 39 of moral knowledge, 40
but 41 fools 42 despise 43 wisdom and instruction. 44
1:8 Listen, 45 my child, 46 to the instruction 47 from 48 your father,
and do not forsake the teaching 49 from 50 your mother.
1:9 For they will be like 51 an elegant 52 garland 53 on 54 your head,
and like 55 pendants 56 around 57 your neck.
1:10 My child, if sinners 58 try to entice 59 you,
do not consent! 60
1:11 If they say, “Come with us!
We will 61 lie in wait 62 to shed blood; 63
we will ambush 64 an innocent person 65 capriciously. 66
1:12 We will swallow them alive 67 like Sheol, 68
those full of vigor 69 like those going down to the Pit.
1:13 We will seize 70 all kinds 71 of precious wealth;
we will fill our houses with plunder. 72
We will all share 74 equally in what we steal.” 75
1:15 My child, do not go down 76 their way, 77
withhold yourself 78 from their path; 79
1:16 for they 80 are eager 81 to inflict harm, 82
and they hasten 83 to shed blood. 84
1:17 Surely it is futile to spread 85 a net
in plain sight of 86 any bird, 87
1:18 but these men lie in wait for their own blood, 88
they ambush their own lives! 89
1:19 Such 90 are the ways 91 of all who gain profit unjustly; 92
it 93 takes away the life 94 of those who obtain it! 95
1:20 Wisdom 96 calls out 97 in the street,
she shouts loudly 98 in the plazas; 99
1:21 at the head of the noisy 100 streets she calls,
in the entrances of the gates in the city 101 she utters her words: 102
1:22 “How long will you simpletons 103 love naiveté? 104
How long 105 will mockers 106 delight 107 in mockery 108
and fools 109 hate knowledge?
1:23 If only 110 you will respond 111 to my rebuke, 112
then 113 I will pour 114 out my thoughts 115 to you
and 116 I will make 117 my words known to you.
1:24 However, 118 because 119 I called but you refused to listen, 120
because 121 I stretched out my hand 122 but no one paid attention,
1:25 because 123 you neglected 124 all my advice,
and did not comply 125 with my rebuke,
1:26 so 126 I myself will laugh 127 when disaster strikes you, 128
I will mock when what you dread 129 comes,
1:27 when what you dread 130 comes like a whirlwind, 131
and disaster strikes you 132 like a devastating storm, 133
when distressing trouble 134 comes on you.
1:28 Then they will call to me, but I will not answer;
they will diligently seek 135 me, but they will not find me.
1:29 Because 136 they hated moral knowledge, 137
and did not choose to fear the Lord, 138
1:30 they did not comply with my advice,
they spurned 139 all my rebuke.
1:31 Therefore 140 they will eat from the fruit 141 of their way, 142
and they will be stuffed full 143 of their own counsel.
1:32 For the waywardness 144 of the
simpletons will kill 145 them,
and the careless ease 146 of fools will destroy them.
1:33 But the one who listens 147 to me will live in security, 148
and will be at ease 149 from the dread of harm.
Hakim-hakim 9:1-57
Konteks9:1 Now Abimelech son of Jerub-Baal went to Shechem to see his mother’s relatives. 150 He said to them and to his mother’s entire extended family, 151 9:2 “Tell 152 all the leaders of Shechem this: ‘Why would you want 153 to have seventy men, all Jerub-Baal’s sons, ruling over you, when you can have just one ruler? Recall that I am your own flesh and blood.’” 154 9:3 His mother’s relatives 155 spoke on his behalf to 156 all the leaders of Shechem and reported his proposal. 157 The leaders were drawn to Abimelech; 158 they said, “He is our close relative.” 159 9:4 They paid him seventy silver shekels out of the temple of Baal-Berith. Abimelech then used the silver to hire some lawless, dangerous 160 men as his followers. 161 9:5 He went to his father’s home in Ophrah and murdered his half-brothers, 162 the seventy legitimate 163 sons of Jerub-Baal, on one stone. Only Jotham, Jerub-Baal’s youngest son, escaped, 164 because he hid. 9:6 All the leaders of Shechem and Beth Millo assembled and then went and made Abimelech king by the oak near the pillar 165 in Shechem.
9:7 When Jotham heard the news, 166 he went and stood on the top of Mount Gerizim. He spoke loudly to the people below, 167 “Listen to me, leaders of Shechem, so that God may listen to you!
9:8 “The trees were determined to go out 168 and choose a king for themselves. 169 They said to the olive tree, ‘Be our king!’ 170 9:9 But the olive tree said to them, ‘I am not going to stop producing my oil, which is used to honor gods and men, just to sway above the other trees!’ 171
9:10 “So the trees said to the fig tree, ‘You come and be our king!’ 172 9:11 But the fig tree said to them, ‘I am not going to stop producing my sweet figs, my excellent fruit, just to sway above the other trees!’ 173
9:12 “So the trees said to the grapevine, ‘You come and be our king!’ 174 9:13 But the grapevine said to them, ‘I am not going to stop producing my wine, which makes gods and men so happy, just to sway above the other trees!’ 175
9:14 “So all the trees said to the thornbush, ‘You come and be our king!’ 176 9:15 The thornbush said to the trees, ‘If you really want to choose 177 me as your king, then come along, find safety under my branches! 178 Otherwise 179 may fire blaze from the thornbush and consume the cedars of Lebanon!’
9:16 “Now, if you have shown loyalty and integrity when you made Abimelech king, if you have done right to Jerub-Baal and his family, 180 if you have properly repaid him 181 – 9:17 my father fought for you; he risked his life 182 and delivered you from Midian’s power. 183 9:18 But you have attacked 184 my father’s family 185 today. You murdered his seventy legitimate 186 sons on one stone and made Abimelech, the son of his female slave, king over the leaders of Shechem, just because he is your close relative. 187 9:19 So if you have shown loyalty and integrity to Jerub-Baal and his family 188 today, then may Abimelech bring you happiness and may you bring him happiness! 189 9:20 But if not, may fire blaze from Abimelech and consume the leaders of Shechem and Beth Millo! May fire also blaze from the leaders of Shechem and Beth Millo and consume Abimelech!” 9:21 Then Jotham ran away 190 to Beer and lived there to escape from 191 Abimelech his half-brother. 192
9:22 Abimelech commanded 193 Israel for three years. 9:23 God sent a spirit to stir up hostility 194 between Abimelech and the leaders of Shechem. He made the leaders of Shechem disloyal 195 to Abimelech. 9:24 He did this so the violent deaths of Jerub-Baal’s seventy sons might be avenged and Abimelech, their half-brother 196 who murdered them, might have to pay for their spilled blood, along with the leaders of Shechem who helped him murder them. 197 9:25 The leaders of Shechem rebelled against Abimelech by putting 198 bandits in 199 the hills, who robbed everyone who traveled by on the road. But Abimelech found out about it. 200
9:26 Gaal son of Ebed 201 came through Shechem with his brothers. The leaders of Shechem transferred their loyalty to him. 202 9:27 They went out to the field, harvested their grapes, 203 squeezed out the juice, 204 and celebrated. They came to the temple 205 of their god and ate, drank, and cursed Abimelech. 9:28 Gaal son of Ebed said, “Who is Abimelech and who is Shechem, that we should serve him? Is he not the son of Jerub-Baal, and is not Zebul the deputy he appointed? 206 Serve the sons of Hamor, the father of Shechem! But why should we serve Abimelech? 207 9:29 If only these men 208 were under my command, 209 I would get rid of Abimelech!” He challenged Abimelech, 210 “Muster 211 your army and come out for battle!” 212
9:30 When Zebul, the city commissioner, heard the words of Gaal son of Ebed, he was furious. 213 9:31 He sent messengers to Abimelech, who was in Arumah, 214 reporting, “Beware! 215 Gaal son of Ebed and his brothers are coming 216 to Shechem and inciting the city to rebel against you. 217 9:32 Now, come up 218 at night with your men 219 and set an ambush in the field outside the city. 220 9:33 In the morning at sunrise quickly attack the city. When he and his men come out to fight you, do what you can to him.” 221
9:34 So Abimelech and all his men came up 222 at night and set an ambush outside Shechem – they divided into 223 four units. 9:35 When Gaal son of Ebed came out and stood at the entrance to the city’s gate, Abimelech and his men got up from their hiding places. 9:36 Gaal saw the men 224 and said to Zebul, “Look, men are coming down from the tops of the hills.” But Zebul said to him, “You are seeing the shadows on the hills – it just looks like men.” 225 9:37 Gaal again said, “Look, men are coming down from the very center 226 of the land. A unit 227 is coming by way of the Oak Tree of the Diviners.” 228 9:38 Zebul said to him, “Where now are your bragging words, 229 ‘Who is Abimelech that we should serve him?’ Are these not the men 230 you insulted? 231 Go out now and fight them!” 9:39 So Gaal led the leaders of Shechem out 232 and fought Abimelech. 9:40 Abimelech chased him, and Gaal 233 ran from him. Many Shechemites 234 fell wounded at the entrance of the gate. 9:41 Abimelech went back 235 to Arumah; Zebul drove Gaal and his brothers out of Shechem. 236
9:42 The next day the Shechemites 237 came out to the field. When Abimelech heard about it, 238 9:43 he took his men 239 and divided them into three units and set an ambush in the field. When he saw the people coming out of the city, 240 he attacked and struck them down. 241 9:44 Abimelech and his units 242 attacked and blocked 243 the entrance to the city’s gate. Two units then attacked all the people in the field and struck them down. 9:45 Abimelech fought against the city all that day. He captured the city and killed all the people in it. Then he leveled 244 the city and spread salt over it. 245
9:46 When all the leaders of the Tower of Shechem 246 heard the news, they went to the stronghold 247 of the temple of El-Berith. 248 9:47 Abimelech heard 249 that all the leaders of the Tower of Shechem were in one place. 250 9:48 He and all his men 251 went up on Mount Zalmon. He 252 took an ax 253 in his hand and cut off a tree branch. He put it 254 on his shoulder and said to his men, “Quickly, do what you have just seen me do!” 255 9:49 So each of his men also cut off a branch and followed Abimelech. They put the branches 256 against the stronghold and set fire to it. 257 All the people 258 of the Tower of Shechem died – about a thousand men and women.
9:50 Abimelech moved on 259 to Thebez; he besieged and captured it. 260 9:51 There was a fortified 261 tower 262 in the center of the city, so all the men and women, as well as the city’s leaders, ran into it and locked the entrance. Then they went up to the roof of the tower. 9:52 Abimelech came and attacked the tower. When he approached the entrance of the tower to set it on fire, 9:53 a woman threw an upper millstone 263 down on his 264 head and shattered his skull. 9:54 He quickly called to the young man who carried his weapons, 265 “Draw your sword and kill me, so they will not say, 266 ‘A woman killed him.’” So the young man stabbed him and he died. 9:55 When the Israelites saw that Abimelech was dead, they went home. 267
9:56 God repaid Abimelech for the evil he did to his father by murdering his seventy half-brothers. 268 9:57 God also repaid the men of Shechem for their evil deeds. The curse spoken by Jotham son of Jerub-Baal fell 269 on them.
[1:1] 1 tn The Hebrew noun translated “proverb” is derived from the root מָשַׁל (mashal) which means “likeness.” The related Niphal verb means “to be like, be comparable with,” e.g., “he is like [נִמְשַׁל, nimshal] the beasts that perish” (Ps 49:12). The noun can mean an object lesson based on or using a comparison or analogy. It may be a short pithy statement (Ezek 16:44), object lesson drawn from experience (Ps 78:2-6), saying or by-word (Deut 28:37) or an oracle of future blessing (Ezek 21:1-5). Here it means an object lesson setting out courses of action. It helps one choose the course of action to follow or avoid.
[1:1] 2 tn The name שְׁלֹמֹה (shÿlomoh, “of Solomon”) is a genitive of authorship or source. While Solomon wrote a majority of the proverbial sayings in the book, some proverbial sayings were written by others (e.g., 22:17-24:34; 30:1-33; 31:1-9) and perhaps collected by Solomon. The name also forms a phonetic wordplay on the similarly sounding word מִשְׁלֵי (mishley, “proverbs”), as if to say the name is almost synonymous with proverbs.
[1:1] 3 sn The phrase “The Proverbs of Solomon” is a title for the entire book. The title does not imply that Solomon authored all the proverbs in this collection; some sections are collections from different authors: the sayings of the wise (22:17-24:22), more sayings of the wise (24:23-34), the words of Agur (Prov 30:1-33) and Lemuel (Prov 31:1-9). The title does not imply that the book was in its final canonical form in the days of Solomon; the men of Hezekiah added a collection of Solomonic proverbs to the existing form of the book (25:1-29:27). The original collection of Solomonic proverbs appears to be the collection of short pithy sayings in 10:1-22:16, and the title might have originally introduced only these. There is question whether chapters 1-9 were part of the original form of the book in the days of Solomon because they do not fit under the title; they are not “proverbs” per se (sentence sayings) but introductory admonitions (longer wisdom speeches). Chapters 1-9 could have been written by Solomon and perhaps added later by someone else. Or they could have been written by someone else and added later in the days of Hezekiah.
[1:1] 4 tn The designation “son of David” is in apposition to the name Solomon, as are the following nouns, further explaining the name.
[1:1] 5 tn The phrase “the king of Israel” is in apposition to the name Solomon.
[1:2] 6 tn The infinitive construct + ל (lamed) here designates purpose. This is the first of five purpose clauses in the opening section (1:2a, 2b, 3a, 4a, 6a). This clause reveals the purpose of the collection of proverbs in general. The three purpose clauses that follow qualify this general purpose.
[1:2] 7 tn Heb “to know.” The verb יָדַע (yada’) here means “to gain knowledge of” or “to become wise in” (BDB 394 s.v. 5). This term refers to experiential knowledge, not just cognitive knowledge; it includes the intellectual assimilation and practical use of what is acquired.
[1:2] 8 sn The noun “wisdom” (חָכְמָה, khokhmah) could be nuanced “moral skill.” It refers to “skill” that produces something of value. It is used in reference to the skill of seamen (Ps 107:27), abilities of weavers (Exod 35:26), capabilities of administrators (1 Kgs 3:28), or skill of craftsmen (Exod 31:6). In the realm of moral living, it refers to skill in living – one lives life with moral skill so that something of lasting value is produced from one’s life.
[1:2] 9 tn Heb “instruction.” The noun מוּסָר (musar) has a three-fold range of meanings: (1) physical or parental: “discipline; chastisement” (2) verbal: “warning; exhortation” and (3) moral: “training; instruction” (BDB 416 s.v. מוּסָר; HALOT 557 s.v. מוּסָר). Its parallelism with חָכְמָה (khokhmah, “wisdom, moral skill”) suggests that it refers to moral training or instruction that the Book of Proverbs offers to its readers. This instruction consists of wisdom acquired by observing the consequences of foolish actions in others and developing the ability to control the natural inclination to folly. This sometimes comes through experiencing chastisement from God. Sensing something of this nuance, the LXX translated this term with the Greek word for “child-training.”
[1:2] 10 tn The infinitive construct + ל (lamed) here designates a second purpose of the book: to compare and to make proper evaluation of the sayings of the wise. The term בִין (bin, “to discern”) refers to the ability to make distinctions between things. This is illustrated by its derivatives: The related preposition means “between” and the related noun means “space between.” So the verb refers to the ability to discern between moral options.
[1:2] 11 tn Heb “words of discernment.” The noun בִינָה (binah, “discernment”) functions as an attributive genitive: “discerning words” or “wise sayings” (so NLT). This noun is a cognate accusative of the infinitive of the same root לְהָבִין (lÿhavin, “to discern”). The phrase “to discern words of discernment” refers to the ability (1) to distinguish truth from falsehood or (2) to understand wise sayings, such as in Proverbs.
[1:3] 12 tn The infinitive construct + ל (lamed) here designates a further purpose of the book: This focuses on the purpose of the book from the perspective of the student/disciple. The verb לָקַח (laqakh, “receive”) means to acquire something worth having. It is parallel to the verb “treasure up” in 2:1.
[1:3] 13 tn Heb “instruction.” See note on the same term in 1:2.
[1:3] 14 tc MT reads the genitive-construct phrase מוּסַר הַשְׂכֵּל (musar haskel, “discipline of prudence”). Syriac adds vav (ו) and reads מוּסַר וְהַשְׂכֵּל (musar wÿhaskel, “discipline and prudence”). MT is the more difficult reading in terms of syntax, so is preferred as the original reading.
[1:3] tn Heb “discipline of prudence.” The term הַשְׂכֵּל (haskel, “of prudence”) is a Hiphil infinitive absolute, functioning as an emphatic genitive of result, describing the results of a self-disciplined life. The basic meaning of שָׂכַל is “to be prudent, circumspect,” and the Hiphil stem means “to give attention to, consider, ponder; have insight, understanding” (BDB 968 s.v. I שָׂכַל). It is a synonym of חָכְמָה (khokhmah, “wisdom”), but while חָכְמָה focuses on living skillfully, שָׂכַל (sakhal) focuses on acting prudently. The word can also focus on the results of acting prudently: to have success (e.g., Isa 52:12). Elsewhere, the term describes the prudent actions of Abigail in contrast to her foolish husband Nabal (1 Sam 25).
[1:3] 15 tn Heb “righteousness and justice and equity.” The three nouns that follow “self-discipline of prudence” are adverbial accusatives of manner, describing the ways in which the disciplined prudent activity will be manifested: “in righteousness, justice, and equity.” The term “in” does not appear in the Hebrew text, but is implied by the syntax; it is inserted in the translation for clarity.
[1:3] 16 sn The word “righteousness” (צֶדֶק, tsedeq) describes conduct that conforms to a standard. Elsewhere it is used in a concrete sense to refer to commercial weights and measures that conform to a standard (Deut 25:15). In the moral realm it refers to “righteous” conduct that conforms to God’s law.
[1:3] 17 tn Heb “and justice.” The conjunction “and” appears in the Hebrew text, but is omitted in the translation for the sake of English style and smoothness.
[1:3] sn The noun מִשְׁפָּט (mishpat, “justice, judgment”) refers to the ability to make a decision that is just (e.g., Deut 16:18; 1 Kgs 3:28). From this legal background, the term came to mean one’s right or precedent. The person with prudence will make decisions that are just and right.
[1:3] 18 sn The Hebrew noun translated “equity” comes from the root יָשָׁר (yashar) which has the basic idea of “upright, straight, right.” It refers to activity that is morally upright and straight, that is, on the proper moral path. Elsewhere it is used in a concrete sense to describe cows walking straight down a path without turning right or left (1 Sam 6:12). Wisdom literature often uses the motif of the straight path to describe a morally “straight” life.
[1:4] 19 tn Heb “to give.” The infinitive construct + ל (lamed) here introduces the fourth purpose of the book: It reveals the purpose from the perspective of the teacher. It is what the wise instructor/sage wants to impart to the naive youths.
[1:4] 20 tn The noun עָרְמָה (’arÿmah) “prudence, shrewdness, craftiness” (BDB 791 s.v.) or “cleverness” (HALOT 886 s.v. 1) refers to a shrewd plan of action, viewed positively or negatively. It is used negatively of planned deception (Josh 9:4) and premeditated murder (Exod 21:14). The related adjective described the serpent as “shrewd, crafty, cunning” (Gen 3:1); it describes cunning plans (Job 5:12) and deception (Job 15:5). The related verb describes a wicked concocted plan (Ps 83:4). The term is used positively of a morally prudent lifestyle (Prov 8:5, 12; 15:5; 19:25). There is no virtue for simpletons to be unaware in this world; they need to be wise as serpents. Proverbs provide a morally shrewd plan for life.
[1:4] 21 tn Heb “the naive” or “simpleton.” The substantival adjective פֶּתִי (peti) means “simple; open-minded” in the sense of being open and easily influenced by either wisdom or folly (BDB 834 s.v.; HALOT 989 s.v. I פֶּתִי). The simpleton is easily enticed and misled (Prov 1:32; 7:7; 9:6; 22:3; 27:12); believes everything, including bad counsel (Prov 14:15); lacks moral prudence (Prov 8:5; 19:25); needs discernment (Prov 21:11); but is capable of learning (Prov 9:4, 16). The related verb means “to be wide open; open-minded; enticed, deceived” (BDB 834). The term describes one easily persuaded and gullible, open to any influence, good or bad (cf. NLT “the simpleminded”). This is the “wide-eyed youth” who is headed for trouble unless he listens to the counsel of wisdom.
[1:4] 22 tn The conjunction “and” does not appear in the Hebrew text but is implied; it is supplied in the translation for the sake of smoothness and style.
[1:4] 23 tn Heb “knowledge and purpose.” The noun דַּעַת (da’at, “knowledge”) may be nuanced “discernment” here (HALOT 229 s.v. I דַּעַת 4). The nouns וּמְזִמָּה דַּעַת (da’at umÿzimmah, “discernment and purpose”) form a hendiadys (two nouns joined with vav to describe the same thing): The first noun functions adjectivally and the second functions as a noun: “discerning plan.” This parallels “a shrewd plan for the morally naive” or “a discerning plan for the young person.”
[1:4] 24 tn The noun מְזִמָּה (mÿzimmah) may mean (1) “plan” or (2) “discretion” (BDB 273 s.v.; HALOT 566 s.v.). It describes the ability to make plans or formulate the best course of action for gaining a goal (C. H. Toy, Proverbs [ICC], 7). The related verb זָמַם (zamam) means “to plan; to devise” (BDB 273 s.v.; HALOT 272 s.v. I זמם; e.g., Gen 11:6). Here the nouns “knowledge and plan” (וּמְזִמָּה דַּעַת, da’at umÿzimmah) form a hendiadys: knowledge of how to form and carry out a morally wise plan for life.
[1:4] 25 tn Heb “young man” or “youth.”
[1:5] 26 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] 27 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] 29 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] 30 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] 31 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).
[1:6] 32 tn The infinitive construct + ל (lamed) means “to discern” and introduces the fifth purpose of the book. It focuses on the benefits of proverbs from the perspective of the reader. By studying proverbs the reader will discern the hermeneutical key to understanding more and more proverbs.
[1:6] 33 tn The phrase “the meaning of” does not appear in the Hebrew text, but is implied; it is supplied in the translation for the sake of clarity.
[1:6] 34 tn The noun מְלִיצָה (mÿlitsah) means “allusive expression; enigma” in general, and “proverb, parable” in particular (BDB 539 s.v.; HALOT 590 s.v.). The related noun מֵלִיץ means “interpreter” (Gen 42:23). The related Arabic root means “to turn aside,” so this Hebrew term might refer to a saying that has a “hidden meaning” to its words; see H. N. Richardson, “Some Notes on לִיץ and Its Derivatives,” VT 5 (1955): 163-79.
[1:6] 35 tn This line functions in apposition to the preceding, further explaining the phrase “a proverb and a parable.”
[1:6] 36 tn The term “their” does not appear in the Hebrew text, but seems to be implied; it is supplied in the translation for the sake of clarity and smoothness.
[1:6] 37 tn The noun חִידָה (khidah, “riddle”) designates enigmatic sayings whose meaning is obscure or hidden, such as a riddle (Num 12:8; Judg 14:12, 19), allegory (Ezek 17:2), perplexing moral problem (Pss 49:5; 78:2), perplexing question (1 Kgs 10:1 = 2 Chr 9:1) or ambiguous saying (Dan 8:23); see BDB 295 s.v. and HALOT 309 s.v. If this is related to Arabic hada (“to turn aside, avoid”), it refers to sayings whose meanings are obscure. The sayings of the wise often take the form of riddles that must be discerned.
[1:7] 38 tn Heb “fear of the
[1:7] 39 tn The noun רֵאשִׁית (re’shit) has a two-fold range of meaning (BDB 912 s.v.): (1) “beginning” = first step in a course of action (e.g., Ps 111:10; Prov 17:14; Mic 1:13) or (2) “chief thing” as the principal aspect of something (e.g., Prov 4:7). So fearing the
[1:7] 40 tn Heb “knowledge.” The noun דָּעַת (da’at, “knowledge”) refers to experiential knowledge, not just cognitive knowledge, including the intellectual assimilation and practical application (BDB 394 s.v.). It is used in parallelism to מוּסָר (musar, “instruction, discipline”) and חָכְמָה (khokhmah, “wisdom, moral skill”).
[1:7] 41 tn The conjunction “but” does not appear in the Hebrew text, but is implied by the antithetical parallelism. It is supplied in the translation for clarity.
[1:7] 42 tn The term אֱוִיל (’evil, “fool”) refers to a person characterized by moral folly (BDB 17 s.v.). Fools lack understanding (10:21), do not store up knowledge (10:14), fail to attain wisdom (24:7), and refuse correction (15:5; 27:22). They are arrogant (26:5), talk loosely (14:3) and are contentious (20:3). They might have mental intelligence but they are morally foolish. In sum, they are stubborn and “thick-brained” (J. H. Greenstone, Proverbs, 6).
[1:7] 43 tn The verb of בָּזָה (bazah, “despise”) means to treat things of value with contempt, as if they were worthless (BDB 102 s.v.). The classic example is Esau who despised his birthright and sold it for lentil stew (Gen 25:34). The perfect tense of this verb may be classified as characteristic perfect (what they have done and currently do) or gnomic perfect (what they always do in past, present and future). The latter is preferred; this describes a trait of fools, and elsewhere the book says that fools do not change.
[1:7] 44 sn Hebrew word order is emphatic here. Normal word order is: verb + subject + direct object. Here it is: direct object + subject + verb (“wisdom and instruction fools despise”).
[1:8] 45 tn The imperative שְׁמַע (shÿma’, “Listen!”) forms an urgent exhortation which expects immediate compliance with parental instruction.
[1:8] 46 tn Heb “my son.” It is likely that collections of proverbs grew up in the royal courts and were designed for the training of the youthful prince. But once the collection was included in the canon, the term “son” would be expanded to mean a disciple, for all the people were to learn wisdom when young. It would not be limited to sons alone but would include daughters – as the expression “the children of (בְּנֵי, bÿne) Israel” (including males and females) clearly shows. Several passages in the Mishnah and Talmud record instructions to teach daughters the Mosaic law so that they will be righteous and avoid sin as well. The translation “my child,” although not entirely satisfactory, will be used here.
[1:8] 47 tn Heb “training” or “discipline.” See note on 1:2.
[1:8] 48 tn Heb “of.” The noun אָבִיךָ (’avikha, “of your father”) may be classified as a genitive of source.
[1:8] 49 tn Heb “instruction.” In Proverbs the noun תּוֹרַה (torah) often means “instruction” or “moral direction” rather than “law” (BDB 435 s.v. 1.a). It is related to יָרָה (yarah, “to point [or, show] the way” in the Hiphil (BDB 435). Instruction attempts to point a person in the right direction (e.g., Gen 46:28).
[1:8] 50 tn Heb “of.” The noun אִמֶּךָ (’immekha, “of your mother”) may be classified as a genitive of source.
[1:9] 51 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.
[1:9] 52 tn Heb “a garland of grace.” The word חֵן (khen, “grace”) refers to qualities that make a person pleasant and agreeable, e.g., a gracious and charming person (BDB 336 s.v.). The metaphor compares the teachings that produce these qualities to an attractive wreath.
[1:9] 53 tn The noun לִוְיַה (livyah, “wreath; garland”) refers to a headdress and appears only twice in the OT (Prov 1:9; 4:9; BDB 531 s.v.; HALOT 524 s.v.).
[1:9] 55 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.
[1:9] 56 tn Cf. KJV, ASV “chains”; NIV “a chain”; but this English term could suggest a prisoner’s chain to the modern reader rather than adornment.
[1:10] 58 tn The term חַטָּא (khatta’) is the common word for “sinner” in the OT. Because the related verb is used once of sling-shot throwers who miss the mark (Judg 20:16), the idea of sin is often explained as “missing the moral mark” (BDB 306-8 s.v.). But the term should not be restricted to the idea of a sin of ignorance or simply falling short of the moral ideal. Its meaning is more likely seen in the related Akkadian term “to revolt, rebel.” It is active rebellion against authority. It is used here in reference to a gang of robbers.
[1:10] 59 tn The imperfect tense verb יְפַתּוּךָ (yÿftukha) may be nuanced in a connotative sense: “(If) they attempt to
persuade you.” The verb פָּתָה (patah) means “to persuade, entice” a person to sin (BDB 834 s.v. פָּתָה 1; see, e.g., Judg 14:15; 16:5; Prov 16:29; Hos 2:16).
[1:10] 60 tc The MT reads the root אָבָה (’avah, “to be willing; to consent”). Some medieval Hebrew
[1:11] 61 tn This cohortative נֶאֶרְבָה (ne’ervah) could denote resolve (“We will lie in wait!”) or exhortation (“Let us lie in wait!”). These sinners are either expressing their determination to carry out a violent plan or they are trying to entice the lad to participate with them.
[1:11] 62 tn The verb אָרַב (’arav, “to lie in wait”) it is used for planning murder (Deut 19:11), kidnapping (Judg 21:20), or seduction (Prov 23:28).
[1:11] 63 tn Heb “for blood.” The term דָּם (dam, “blood”) functions as a metonymy of effect for “blood shed violently” through murder (HALOT 224 s.v. 4).
[1:11] 64 tn Heb “lie in hiding.”
[1:11] 65 tn The term “innocent” (נָקִי, naqi) intimates that the person to be attacked is harmless.
[1:11] 66 tn Heb “without cause” (so KJV, NASB); NCV “just for fun.” The term חִנָּם (khinnam, “without cause”) emphasizes that the planned attack is completely unwarranted.
[1:12] 67 tn Heb “lives.” The noun חַיִּים (khayyim, “lives”) functions as an adverbial accusative of manner: “alive.” The form is a plural of state, used to describe a condition of life which encompasses a long period of time – in this case a person’s entire life. Murder cuts short a person’s life.
[1:12] 68 tn The noun שְׁאוֹל (shÿ’ol) can mean (1) “death,” cf. NCV; (2) “the grave,” cf. KJV, NIV, NLT (3) “Sheol” as the realm of departed spirits, cf. NAB “the nether world,” and (4) “extreme danger.” Here it is parallel to the noun בוֹר (vor, “the Pit”) so it is the grave or more likely “Sheol” (cf. ASV, NRSV). Elsewhere Sheol is personified as having an insatiable appetite and swallowing people alive as they descend to their death (e.g., Num 16:30, 33; Isa 5:14; Hab 2:5). In ancient Near Eastern literature, the grave is often personified in similar manner, e.g., in Ugaritic mythological texts Mot (= “death”) is referred to as “the great swallower.”
[1:12] 69 tn Heb “and whole.” The vav (ו) is asseverative or appositional (“even”); it is omitted in the translation for the sake of style and smoothness. The substantival adjective תָּמִים (tamim, “whole; perfect; blameless”) is an adverbial accusative describing the condition and state of the object. Used in parallel to חַיִּים (khayyim, “alive”), it must mean “full of health” (BDB 1071 s.v. תָּמִים 2). These cutthroats want to murder a person who is full of vigor.
[1:13] 70 tn Heb “find.” The use of the verb מָצָא (matsa’, “to find”) is deliberate understatement to rhetorically down-play the heinous act of thievery.
[1:13] 71 tn Heb “all wealth of preciousness.”
[1:13] 72 tn The noun שָׁלָל (shalal, “plunder”) functions as an adverbial accusative of material: “with plunder.” This term is normally used for the spoils of war (e.g., Deut 20:14; Josh 7:21; Judg 8:24, 25; 1 Sam 30:20) but here refers to “stolen goods” (so NCV, CEV; e.g., Isa 10:2; Prov 16:19; BDB 1022 s.v. 3). The enticement was to join a criminal gang and adopt a life of crime to enjoy ill-gotten gain (A. Cohen, Proverbs, 4). Cf. NAB, NRSV “booty”; TEV “loot.”
[1:14] 73 tn Heb “Throw in your lot with us.” This is a figurative expression (hypocatastasis) urging the naive to join their life of crime and divide their loot equally. The noun גּוֹרָל (goral, “lot”) can refer to (1) lot thrown for decision-making processes, e.g., choosing the scapegoat (Lev 16:8), discovering a guilty party (Jonah 1:7) or allocating property (Josh 18:6); (2) allotted portion (Josh 15:1) and (3) allotted fate or future destiny (Prov 1:14; Dan 12:13; see BDB 174 s.v.). Here the criminals urged the lad to share their life. The verb תַּפִּיל (tappil) is an imperfect of injunction: “Throw in…!” but might also be an imperfect of permission: “you may throw.” It functions metonymically as an invitation to join their life of crime: “share with us” (BDB 658 s.v. 3).
[1:14] 74 tn Heb “there will be to all of us.”
[1:14] 75 tn Heb “one purse” (so KJV, NAB, NRSV). The term כִּיס (kis, “purse; bag”) is a synecdoche of container (= purse) for contents (= stolen goods). The adjective אֶחָד (’ekhad, “one”) indicates that the thieves promised to share equally in what they had stolen.
[1:15] 76 tn Heb “do not walk.”
[1:15] 77 tn Heb “in the way with them.”
[1:15] 78 tn Heb “your foot.” The term “foot” (רֶגֶל, regel) is a synecdoche of part (= your foot) for the whole person (= yourself).
[1:15] 79 sn The word “path” (נְתִיבָה, nÿtivah) like the word “way” (דֶּרֶךְ, derekh) is used as an idiom (developed from a hypocatastasis), meaning “conduct, course of life.”
[1:16] 80 tn Heb “their feet.” The term “feet” is a synecdoche of the part (= their feet) for the whole person (= they), stressing the eagerness of the robbers.
[1:16] 81 tn Heb “run.” The verb רוּץ (ruts, “run”) functions here as a metonymy of association, meaning “to be eager” to do something (BDB 930 s.v.).
[1:16] 82 tn Heb “to harm.” The noun רַע (ra’) has a four-fold range of meanings: (1) “pain, harm” (Prov 3:30), (2) “calamity, disaster” (13:21), (3) “distress, misery” (14:32) and (4) “moral evil” (8:13; see BDB 948-49 s.v.). The parallelism with “swift to shed blood” suggests it means “to inflict harm, injury.”
[1:16] 83 tn The imperfect tense verbs may be classified as habitual or progressive imperfects describing their ongoing continual activity.
[1:16] 84 tc The BHS editors suggest deleting this entire verse from MT because it does not appear in several versions (Codex B of the LXX, Coptic, Arabic) and is similar to Isa 59:7a. It is possible that it was a scribal gloss (intentional addition) copied into the margin from Isaiah. But this does not adequately explain the differences. It does fit the context well enough to be original.
[1:17] 85 tn Heb “for the net to be spread out.” The Pual participle of זָרָה (zarah) means “to be spread” (HALOT 280 s.v. I זרה pu.1). The subject of this verbal use of the participle is the noun הָרָשֶׁת (harashet, “the net”). It is futile for the net to be spread out in plain view of birds.
[1:17] 86 tn Heb “in the eyes of.”
[1:17] sn This means either: (1) Spreading a net in view of birds is futile because birds will avoid the trap; but the wicked are so blind that they fail to see danger; or (2) it does not matter if a net is spread because birds are so hungry they will eat anyway and be trapped; the wicked act in a similar way.
[1:17] 87 tn Heb “all of the possessors of wings.”
[1:18] 88 sn They think that they are going to shed innocent blood, but in their blindness they do not realize that it is their own blood they shed. Their greed will lead to their destruction. This is an example of ironic poetic justice. They do not intend to destroy themselves; but this is what they accomplish.
[1:18] 89 tn Heb “their own souls.” The term נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; BDB 659 s.v. 3.c).
[1:19] 90 tn The exclamation כֵּן (ken, “so; thus; such”) marks a conclusion (BDB 485 s.v.). It draws a comparison between the destruction of the wicked in v. 18 and the concluding statement in v. 19.
[1:19] 91 tc The MT reads אָרְחוֹת (’orkhot, “paths; ways” as figure for mode of life): “so are the ways [or, paths] of all who gain profit unjustly.” The BHS editors suggest emending the text to אַחֲרִית (’akharit, “end” as figure for their fate) by simple metathesis between ח (khet) and ר (resh) and by orthographic confusion between י (yod) and ו (vav), both common scribal errors: “so is the fate of all who gain profit unjustly.” The external evidence supports MT, which is also the more difficult reading. It adequately fits the context which uses “way” and “path” imagery throughout 1:10-19.
[1:19] 92 tn Heb “those who unjustly gain unjust gain.” The participle בֹּצֵעַ (boysea’, “those who unjustly gain”) is followed by the cognate accusative of the same root בָּצַע (batsa’, “unjust gain”) to underscore the idea that they gained their wealth through heinous criminal activity.
[1:19] sn The verb followed by the cognate noun usually means seeking gain in an unjust way (1 Sam 8:3), or for selfish purposes (Gen 37:26), or gaining by violence. The word may have the sense of covetousness.
[1:19] 93 tn The subject of the verb is the noun בָּצַע (“unjust gain”), which is also the referent of the 3rd person masculine singular suffix on בְּעָלָיו (bÿ’alav, “its owners”). Greed takes away the life of those who live by greed (e.g., 15:27; 26:27). See G. R. Driver, “Problems in the Hebrew Text of Proverbs,” Bib 32 (1951): 173-74.
[1:19] 94 tn The term נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; BDB 659 s.v. 3.c).
[1:19] 95 tn Heb “its owners.”
[1:20] 96 tn The noun חָכְמָה (khokhmah, “wisdom”) is the abstract feminine plural form. It probably functions as a plural of intensity, stressing the all-embracing, elevated wisdom (W. McKane, Proverbs [OTL], 272). As in 8:1-9:11, Wisdom is personified as a righteous woman in 1:20-33.
[1:20] 97 sn The verb רָנַן (ranan, “to cry out, give a ringing cry”) always expresses excitement, whether of joyful praise or lamentable sorrow (BDB 943 s.v.). Here it is an excited summons.
[1:20] 98 tn Heb “she gives her voice.” The expression means to shout loudly (BDB 679 s.v. נָתַן Qal.x).
[1:20] 99 sn The word רְחֹבוֹת (rÿkhovot, “plazas”) refers to the wide plazas or broad open spaces near the gate where all the people assembled. The personification of wisdom as a woman crying out in this place would be a vivid picture of the public appeal to all who pass by.
[1:21] 100 tc MT reads הֹמִיּוֹת (homyyot, “noisy streets”; Qal participle feminine plural from הָמָה [hamah], “to murmur; to roar”), referring to the busy, bustling place where the street branches off from the gate complex. The LXX reads τειχέων (teicewn) which reflects חֹמוֹת (khomot), “walls” (feminine plural noun from חוֹמָה [khomah], “wall”): “She proclaims on the summits of the walls.” MT is preferred because it is the more difficult form. The LXX textual error was caused by simple omission of yod (י). In addition, the LXX expands the verse to read, “she sits at the gates of the princes, at the gates of the city she boldly says.” The shorter MT reading is preferred.
[1:21] 101 sn The phrase “in the city” further defines the area of the entrance just inside the gate complex, the business area. In an ancient Near Eastern city, business dealings and judicial proceedings would both take place in this area.
[1:21] 102 tn Heb “she speaks her words.”
[1:22] 103 tn Wisdom addresses three types of people: simpletons (פְּתָיִם, pÿtayim), scoffers (לֵצִים, letsim) and fools (כְּסִילִים, kÿsilim). For the term “simpleton” see note on 1:4. Each of these three types of people is satisfied with the life being led and will not listen to reason. See J. A. Emerton, “A Note on the Hebrew Text of Proverbs 1:22-23,” JTS 19 (1968): 609-14.
[1:22] 104 tn Heb “simplicity” (so KJV, NASB); NAB “inanity.” The noun פֶּתִי (peti) means “simplicity; lack of wisdom” (BDB 834 s.v.; HALOT 989 s.v. II פֶּתִי). It is related to the term פְּתָיִם (pÿtayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.
[1:22] 105 tn The second instance of “How long?” does not appear in the Hebrew text; it is supplied in the translation for smoothness and style.
[1:22] 106 sn The term לֵצִים (leysim, “scoffers; mockers”) comes from the root לִיץ (lits, “to scorn; to mock; to speak indirectly” (BDB 539 s.v. לִיץ). They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1).
[1:22] 107 tn Heb “delight.” The verb (חָמַד, khamad) is often translated “to take pleasure; to delight” but frequently has the meaning of a selfish desire, a coveting of something. It is the term, for example, used for coveting in the Decalogue (Exod 20:17; Deut 5:21) and for the covetous desire of Eve (Gen 3:6) and Achan (Josh 7:21). It is tempting to nuance it here as “illicit desire” for mockery.
[1:22] 108 tn Heb “for themselves.” The ethical dative לָהֶם (lahem, “for themselves”) is normally untranslated. It is a rhetorical device emphasizing that they take delight in mockery for their own self-interests.
[1:22] 109 sn The term “fool” (כְּסִיל, kÿsil) refers to the morally insensitive dullard (BDB 493 s.v.).
[1:23] 110 tn The imperfect tense is in the conditional protasis without the conditional particle, followed by the clause beginning with הִנֵּה (hinneh, “then”). The phrase “If only…” does not appear in the Hebrew but is implied by the syntax; it is supplied in the translation for the sake of clarity.
[1:23] 111 tn Heb “turn.” The verb is from שׁוּב (shuv, “to return; to respond; to repent”).
[1:23] 112 sn The noun תּוֹכַחַת (tokhakhat, “rebuke”) is used in all kinds of disputes including rebuking, arguing, reasoning, admonishing, and chiding. The term is broad enough to include here warning and rebuke. Cf. KJV, NAB, NRSV “reproof”; TEV “when I reprimand you”; CEV “correct you.”
[1:23] 114 tn The Hiphil cohortative of נָבַע (nava’, “to pour out”) describes the speaker’s resolution to pour out wisdom on those who respond.
[1:23] 115 tn Heb “my spirit.” The term “spirit” (רוּחַ, ruakh) functions as a metonymy (= spirit) of association (= thoughts), as indicated by the parallelism with “my words” (דְּבָרַי, dÿbaray). The noun רוּחַ (ruakh, “spirit”) can have a cognitive nuance, e.g., “spirit of wisdom” (Exod 28:3; Deut 34:9). It is used metonymically for “words” (Job 20:3) and “mind” (Isa 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; see BDB 925 s.v. רוּחַ 6). The “spirit of wisdom” produces skill and capacity necessary for success (Isa 11:2; John 7:37-39).
[1:23] 116 tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
[1:23] 117 tn Here too the form is the cohortative, stressing the resolution of wisdom to reveal herself to the one who responds.
[1:24] 118 tn The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25. It is supplied in the translation for the sake of clarity.
[1:24] 119 tn The particle יַעַן (ya’an, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.
[1:24] 120 tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.
[1:24] 121 tn The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
[1:24] 122 sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.
[1:25] 124 tn The verb III פָּרַע means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2).
[1:25] 125 tn The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.
[1:26] 126 tn The conclusion or apodosis is now introduced.
[1:26] 127 sn Laughing at the consequences of the fool’s rejection of wisdom does convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [TOTC], 60).
[1:26] 128 tn Heb “at your disaster.” The 2nd person masculine singular suffix is either (1) a genitive of worth: “the disaster due you” or (2) an objective genitive: “disaster strikes you.” The term “disaster” (אֵיד, ’ed) often refers to final life-ending calamity (Prov 6:15; 24:22; BDB 15 s.v. 3). The preposition ב (bet) focuses upon time here.
[1:26] 129 tn Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The 2nd person masculine singular suffix is a subjective genitive: “that which you dread.”
[1:27] 130 tn Heb “your dread.” See note on 1:31.
[1:27] 131 sn The term “whirlwind” (NAB, NIV, NRSV; cf. TEV, NLT “storm”) refers to a devastating storm and is related to the verb שׁוֹא (sho’, “to crash into ruins”; see BDB 996 s.v. שׁוֹאָה). Disaster will come swiftly and crush them like a devastating whirlwind.
[1:27] 132 tn Heb “your disaster.” The 2nd person masculine singular suffix is an objective genitive: “disaster strikes you.”
[1:27] 133 tn Heb “like a storm.” The noun סוּפָה (sufah, “storm”) is often used in similes to describe sudden devastation (Isa 5:28; Hos 8:7; Amos 1:14).
[1:27] 134 tn Heb “distress and trouble.” The nouns “distress and trouble” mean almost the same thing so they may form a hendiadys. The two similar sounding terms צוּקָה (tsuqah) and צָרָה (tsarah) also form a wordplay (paronomasia) which also links them together.
[1:28] 135 tn Heb “look to.” The verb שָׁחַר (shakhar, “to look”) is used figuratively of intensely looking (=seeking) for deliverance out of trouble (W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 366); cf. NLT “anxiously search for.” It is used elsewhere in parallelism with בָּקַשׁ (baqash, “to seek rescue”; Hos 5:15). It does not mean “to seek early” (cf. KJV) as is popularly taught due to etymological connections with the noun שַׁחַר (shakhar, “dawn”; so BDB 1007 s.v. שָׁחַר).
[1:29] 136 tn The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) introduces a second accusation of sin and reason for punishment.
[1:29] 137 tn Heb “knowledge.” The noun דָעַת (da’at, “knowledge”) refers to moral knowledge. See note on 1:7.
[1:29] 138 tn Heb “the fear of the
[1:30] 139 tn The verb “spurned” (נָאַץ, na’ats) is parallel to “comply, accede to, be willing” (e.g., 1:10). This is how the morally stubborn fool acts (e.g., 15:5).
[1:31] 140 tn The vav (ו) prefixed to the verb וְיֹאכְלוּ (vÿyo’khÿlu) functions in a consecutive logical sense: “therefore.”
[1:31] 141 sn The expression “eat the fruit of” is a figurative expression (hypocatastasis) that compares the consequences of sin to agricultural growth that culminates in produce. They will suffer the consequences of their sinful actions, that is, they will “reap” what they “sow.”
[1:31] 142 sn The words “way” (דֶּרֶךְ, derekh) and “counsel” (מוֹעֵצָה, mo’etsah) stand in strong contrast to the instruction of wisdom which gave counsel and rebuke to encourage a better way. They will bear the consequences of the course they follow and the advice they take (for that wrong advice, e.g., Ps 1:1).
[1:31] 143 tn Heb “to eat to one’s fill.” The verb שָׂבֵעַ (savea’) means (1) positive: “to eat one’s fill” so that one’s appetite is satisfied and (2) negative: “to eat in excess” as a glutton to the point of sickness and revulsion (BDB 959 s.v.). Fools will not only “eat” the fruit of their own way (v. 31a), they will be force-fed this revolting “menu” which will make them want to vomit (v. 31b) and eventually kill them (v. 32).
[1:32] 144 tn Heb “turning away” (so KJV). The term מְשׁוּבַת (mÿshuvat, “turning away”) refers to moral defection and apostasy (BDB 1000 s.v.; cf. ASV “backsliding”). The noun מְשׁוּבַת (“turning away”) which appears at the end of Wisdom’s speech in 1:32 is from the same root as the verb תָּשׁוּבוּ (tashuvu, “turn!”) which appears at the beginning of this speech in 1:23. This repetition of the root שׁוּב (shuv, “to turn”) creates a wordplay: Because fools refuse to “turn to” wisdom (1:23), they will be destroyed by their “turning away” from wisdom (1:32). The wordplay highlights the poetic justice of their judgment. But here they have never embraced the teaching in the first place; so it means turning from the advice as opposed to turning to it.
[1:32] 145 sn The Hebrew verb “to kill” (הָרַג, harag) is the end of the naive who refuse to change. The word is broad enough to include murder, massacre, killing in battle, and execution. Here it is judicial execution by God, using their own foolish choices as the means to ruin.
[1:32] 146 tn Heb “complacency” (so NASB, NIV, NRSV, NLT); NAB “smugness.” The noun שַׁלְוַה (shalvah) means (1) positively: “quietness; peace; ease” and (2) negatively: “self-sufficiency; complacency; careless security” (BDB 1017 s.v.), which is the sense here. It is “repose gained by ignoring or neglecting the serious responsibilities of life” (C. H. Toy, Proverbs [ICC], 29).
[1:33] 147 tn The participle is used substantivally here: “whoever listens” will enjoy the benefits of the instruction.
[1:33] 148 tn The noun בֶּטַח (betakh, “security”) functions as an adverbial accusative of manner: “in security.” The phrase refers to living in a permanent settled condition without fear of danger (e.g., Deut 33:12; Ps 16:9). It is the antithesis of the dread of disaster facing the fool and the simple.
[1:33] 149 tn The verb שַׁאֲנַן (sha’anan) is a Palel perfect of שָׁאַן (sha’an) which means “to be at ease; to rest securely” (BDB 983 s.v. שָׁאַן). Elsewhere it parallels the verb “to be undisturbed” (Jer 30:10), so it means “to rest undisturbed and quiet.” The reduplicated Palel stem stresses the intensity of the idea. The perfect tense functions in the so-called “prophetic perfect” sense, emphasizing the certainty of this blessing for the wise.
[9:1] 151 tn Heb “to all the extended family of the house of the father of his mother.”
[9:2] 152 tn Heb “Speak into the ears of.”
[9:2] 153 tn Heb “What good is it to you?”
[9:2] 154 tn Heb “your bone and your flesh.”
[9:3] 156 tn Heb “into the ears of.”
[9:3] 157 tn Heb “and all these words.”
[9:3] 158 tn Heb “Their heart was inclined after Abimelech.”
[9:3] 159 tn Heb “our brother.”
[9:4] 160 tn Heb “empty and reckless.”
[9:4] 161 tn Heb “and they followed him.”
[9:5] 162 tn Heb “his brothers.”
[9:5] 163 tn The word “legitimate” is not in the Hebrew text, but is supplied in the translation for clarification.
[9:6] 165 tc The translation assumes that the form in the Hebrew text (מֻצָּב, mutsav) is a corruption of an original מַצֵּבָה (matsevah, “pillar”). The reference is probably to a pagan object of worship (cf. LXX).
[9:7] 166 tn Heb “And they reported to Jotham.” The subject of the plural verb is indefinite.
[9:7] 167 tn Heb “He lifted his voice and called and said to them.”
[9:8] 168 tn Heb “Going they went, the trees.” The precise emphatic force of the infinitive absolute (“Going”) is not entirely clear. Perhaps here it indicates determination, as in Gen 31:30, where one might translate, “You have insisted on going away.”
[9:8] 169 tn Heb “to anoint [with oil] over them a king.”
[9:8] 170 tn Or “Rule over us!”
[9:9] 171 tn Heb “Should I stop my abundance, with which they honor gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question.
[9:10] 172 tn Or “and rule over us!”
[9:11] 173 tn Heb “Should I stop my sweetness and my good fruit and go to sway over the trees? The negative sentence in the translation reflects the force of the rhetorical question.
[9:12] 174 tn Or “and rule over us!”
[9:13] 175 tn Heb “Should I stop my wine, which makes happy gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question.
[9:14] 176 tn Or “and rule over us!”
[9:15] 177 tn Heb “are about to anoint [with oil].”
[9:15] 178 tn Heb “in my shade.”
[9:16] 181 tn Heb “if according to the deeds of his hands you have done to him.”
[9:17] 182 tc Heb “threw his life out in front,” that is, “exposed himself to danger.” The MT form מִנֶּגֶד (minneged, “from before”) should probably be read as מִנֶּגְדּוֹ (minnegdo, “from before him”); haplography of vav has likely occurred here in the MT.
[9:18] 184 tn Heb “have risen up against.”
[9:18] 186 tn The word “legitimate” is not in the Hebrew text, but is supplied in the translation for clarification.
[9:18] 187 tn Heb “your brother.”
[9:19] 189 tn Heb “then rejoice in Abimelech, and may he also rejoice in you.”
[9:21] 190 tn Heb “fled and ran away and went.”
[9:21] 191 tn Heb “from before.”
[9:21] 192 tn Heb “his brother.”
[9:22] 193 tn The Hebrew verb translated “commanded” (שָׂרַר, sarar), which appears only here in Judges, differs from the ones employed earlier in this chapter (מָשַׁל [mashal] and מָלַךְ [malakh]).
[9:22] sn Abimelech commanded Israel. Perhaps while ruling as king over the city-state of Shechem, Abimelech also became a leader of the Israelite tribal alliance (see R. G. Boling, Judges [AB], 175).
[9:23] 194 tn Heb “an evil spirit.” A nonphysical, spirit being is in view, like the one who volunteered to deceive Ahab (1 Kgs 22:21). The traditional translation, “evil spirit,” implies the being is inherently wicked, perhaps even demonic, but this is not necessarily the case. The Hebrew adjective רָעַה (ra’ah) can have a nonethical sense, “harmful; dangerous; calamitous.” When modifying רוּחַ (ruakh, “spirit”) it may simply indicate that the being in view causes harm to the object of God’s judgment. G. F. Moore (Judges [ICC], 253) here refers to a “mischief-making spirit.”
[9:23] 195 tn Heb “The leaders of Shechem were disloyal.” The words “he made” are supplied in the translation for clarification.
[9:24] 196 tn Heb “their brother.”
[9:24] 197 tn Heb “so that the violence done to the seventy sons of Jerub-Baal might come, and their blood might be placed on Abimelech, their brother, who murdered them, and upon the leaders of Shechem, who strengthened his hands to murder his brothers.”
[9:25] 198 tn Heb “set against him bandits.”
[9:25] sn Putting bandits in the hills. This piracy certainly interrupted or discouraged trade, and probably deprived Abimelech of tariffs or tribute. See C. F. Burney, Judges, 277; G. F. Moore, Judges (ICC), 253.
[9:25] 199 tn Heb “on the tops of.”
[9:25] 200 tn Heb “It was told to Abimelech.”
[9:26] 201 sn The name Gaal derives from, or at least sounds like, a Hebrew verb meaning “to abhor, loathe.” His father’s name, Ebed, means “servant.” Perhaps then this could be translated, “loathsome one, son of a servant.” This individual’s very name (which may be the narrator’s nickname for him, not his actual name) seems to hint at his immoral character and lowly social status.
[9:26] 202 tn Heb “trusted in him.” Here the verb probably describes more than a mental attitude. It is likely that the Shechemites made an alliance with Gaal and were now trusting him for protection in return for their loyalty (and probably tribute).
[9:27] 203 tn Heb “vineyards.”
[9:27] 204 tn Heb “stomped” or “trampled.” This refers to the way in which the juice was squeezed out in the wine vats by stepping on the grapes with one’s bare feet. For a discussion of grape harvesting in ancient Israel, see O. Borowski, Agriculture in Iron Age Israel, 110-14.
[9:28] 206 tn Heb “and Zebul his appointee.”
[9:28] 207 tn Heb “him”; the referent (Abimelech) has been specified in the translation for clarity.
[9:29] 209 tn Heb “in my hand.”
[9:29] sn If only these men were under my command. One might assume from v. 26b that the men were already at his disposal, but perhaps that was not one of the terms of the agreement. Another possibility is that v. 26 is a general summary statement, with vv. 27-29 then detailing how the alliance with Gaal came about.
[9:29] 210 tn Heb “said to Abimelech.” On the other hand, the preposition ל (lamed) prefixed to the proper name may be vocative (see R. G. Boling, Judges [AB], 178). If so, one could translate, “He boasted, ‘Abimelech…’”
[9:29] 211 tn Heb “Make numerous.”
[9:29] 212 tn The words “for battle” are interpretive.
[9:30] 213 tn Heb “his anger burned.”
[9:31] 214 tn The form בְּתָרְמָה (bÿtarmah) in the Hebrew text, which occurs only here, has traditionally been understood to mean “secretly” or “with deception.” If this is correct, it is derived from II רָמָה (ramah, “to deceive”). Some interpreters object, pointing out that this would imply Zebul was trying to deceive Abimelech, which is clearly not the case in this context. But this objection is unwarranted. If retained, the phrase would refer instead to deceptive measures used by Zebul to avoid the suspicion of Gaal when he dispatched the messengers from Shechem. The present translation assumes an emendation to “in Arumah” (בָּארוּמָה, ba’rumah), a site mentioned in v. 41 as the headquarters of Abimelech. Confusion of alef and tav in archaic Hebrew script, while uncommon, is certainly not unimaginable.
[9:31] 216 tn The participle, as used here, suggests Gaal and his brothers are in the process of arriving, but the preceding verses imply they have already settled in. Perhaps Zebul uses understatement to avoid the appearance of negligence on his part. After all, if he made the situation sound too bad, Abimelech, when he was informed, might ask why he had allowed this rebellion to reach such a stage.
[9:31] 217 tn The words “to rebel” are interpretive. The precise meaning of the Hebrew verb צוּר (tsur) is unclear here. It is best to take it in the sense of “to instigate; to incite; to provoke” (see Deut 2:9, 19 and R. G. Boling, Judges [AB], 178).
[9:32] 219 tn Heb “you and the people who are with you.”
[9:32] 220 tn The words “outside the city” are supplied in the translation for clarification.
[9:33] 221 tn Heb “Look! He and the people who are with him will come out to you, and you will do to him what your hand finds [to do].”
[9:34] 222 tn Heb “and all the people who were with him arose.”
[9:34] 223 tn Heb “four heads.” The words “they divided into” are supplied in the translation for clarification.
[9:36] 224 tn Heb “the people” (also in vv. 38, 43, 48). These were warriors, so “men” has been used in the translation, since in ancient Israelite culture soldiers would have been exclusively males.
[9:36] 225 tn Heb “the shadow on the hills you are seeing, like men.”
[9:37] 226 tn Heb “navel.” On the background of the Hebrew expression “the navel of the land,” see R. G. Boling, Judges (AB), 178-79.
[9:37] 228 tn Some English translations simply transliterated this as a place name (Heb “Elon-meonenim”); cf. NAB, NRSV.
[9:38] 229 tn Heb “is your mouth that says.”
[9:38] 230 tn Heb “the people.”
[9:39] 232 tn Heb “So Gaal went out before the leaders of Shechem.”
[9:40] 233 tn Heb “he”; the referent (Gaal) has been specified in the translation for clarity.
[9:40] 234 tn The word “Shechemites” is not in the Hebrew text, but is supplied for clarification.
[9:41] 235 tc Heb “stayed.” Some scholars revise the vowel pointing on this verb from that of the MT, resulting in the translation “and he returned to.” The Lucianic recension of the LXX understands the word in this way.
[9:41] 236 tn Heb “drove…out from dwelling in Shechem.”
[9:42] 237 tn Heb “the people”; the referent (the Shechemites) has been specified in the translation for clarity.
[9:42] 238 tn Heb “And they told Abimelech.”
[9:43] 239 tn Heb “his people.”
[9:43] 240 tn Heb “And he saw and, look, the people were coming out of the city.”
[9:43] 241 tn Heb “he arose against them and struck them.”
[9:44] 242 tn Or possibly, “the unit that was with him.”
[9:44] 243 tn Heb “stood [at].”
[9:45] 245 tn Heb “sowed it with salt.”
[9:45] sn The spreading of salt over the city was probably a symbolic act designed to place the site under a curse, deprive it of fertility, and prevent any future habitation. The practice is referred to outside the Bible as well. For example, one of the curses in the Aramaic Sefire treaty states concerning Arpad: “May Hadad sow in them salt and weeds, and may it not be mentioned again!” See J. A. Fitzmyer, The Aramaic Inscriptions of Sefire (BibOr), 15, 53. Deut 29:23, Jer 17:6, and Zeph 2:9 associate salt flats or salty regions with infertility and divine judgment.
[9:46] 246 sn Perhaps the Tower of Shechem was a nearby town, distinct from Shechem proper, or a tower within the city.
[9:46] 247 tn Apparently this rare word refers here to the most inaccessible area of the temple, perhaps the inner sanctuary or an underground chamber. It appears only here and in 1 Sam 13:6, where it is paired with “cisterns” and refers to subterranean or cave-like hiding places.
[9:46] 248 sn The name El-Berith means “God of the Covenant.” It is probably a reference to the Canaanite high god El.
[9:47] 249 tn Heb “and it was told to Abimelech.”
[9:47] 250 tn Heb “were assembled.”
[9:48] 251 tn Heb “his people.”
[9:48] 252 tn Heb “Abimelech.” The proper name has been replaced with the pronoun (“he”) due to considerations of English style.
[9:48] 253 tn The Hebrew text has the plural here.
[9:48] 254 tn Heb “he lifted it and put [it].”
[9:48] 255 tn Heb “What you have seen me do, quickly do like me.”
[9:49] 256 tn The words “the branches” are supplied in the translation for clarification.
[9:49] 257 tn Heb “they kindled over them the stronghold with fire.”
[9:49] 258 tn Or “men,” but the word seems to have a more general sense here, as the conclusion to the sentence suggests.
[9:50] 260 tn Heb “he camped near Thebez and captured it.”
[9:51] 262 tn Or “fortress.” The same Hebrew term occurs once more in this verse and twice in v. 52.
[9:53] 263 sn A hand mill consisted of an upper stone and larger lower stone. One would turn the upper stone with a handle to grind the grain, which was placed between the stones. An upper millstone, which was typically about two inches thick and a foot or so in diameter, probably weighed 25-30 pounds (11.4-13.6 kg). See G. F. Moore, Judges (ICC), 268; C. F. Burney, Judges, 288.
[9:53] 264 tn Heb “Abimelech’s.” The proper name has been replaced by the pronoun “his” in the translation in keeping with conventions of English narrative style.
[9:54] 265 tn The Hebrew text adds, “and said to him.” This has not been included in the translation for stylistic reasons.
[9:54] 266 tn The Hebrew text adds, “concerning me.” This has not been included in the translation for stylistic reasons.
[9:55] 267 tn Heb “each to his own place.”
