Mazmur 73:24

73:24 You guide ¹  me by your wise advice,

and then you will lead me to a position of honor. ² 

Mazmur 113:7-9

113:7 He raises the poor from the dirt,

and lifts up the needy from the garbage pile, ³ 

113:8 that he might seat him with princes,

with the princes of his people.

113:9 He makes the barren woman of the family ⁴ 

a happy mother of children. ⁵ 

Praise the Lord!

Mazmur 119:24

119:24 Yes, I find delight in your rules;

they give me guidance. ⁶ 

Mazmur 119:2

119:2 How blessed are those who observe his rules,

and seek him with all their heart,

Mazmur 25:15-16

25:15 I continually look to the Lord for help, ⁷ 

for he will free my feet from the enemy’s net. ⁸ 

25:16 Turn toward me and have mercy on me,

for I am alone ⁹  and oppressed!

Mazmur 33:10

33:10 The Lord frustrates ¹⁰  the decisions of the nations;

he nullifies the plans ¹¹  of the peoples.

Amsal 1:25

1:25 because ¹²  you neglected ¹³  all my advice,

and did not comply ¹⁴  with my rebuke,

Amsal 1:30-31

1:30 they did not comply with my advice,

they spurned ¹⁵  all my rebuke.

1:31 Therefore ¹⁶  they will eat from the fruit ¹⁷  of their way, ¹⁸ 

and they will be stuffed full ¹⁹  of their own counsel.

Amsal 1:1

Introduction to the Book

1:1 The Proverbs ²⁰  of ²¹  Solomon ²²  son of David, ²³  king of Israel: ²⁴ 

1 Samuel 2:5-8

2:5 Those who are well-fed hire themselves out to earn food,

but the hungry no longer lack.

Even ²⁵  the barren woman gives birth to seven, ²⁶ 

but the one with many children withers away. ²⁷ 

2:6 The Lord both kills and gives life;

he brings down to the grave ²⁸  and raises up.

2:7 The Lord impoverishes and makes wealthy;

he humbles and he exalts.

2:8 He lifts the weak ²⁹  from the dust;

he raises ³⁰  the poor from the ash heap

to seat them with princes

and to bestow on them an honored position. ³¹ 

The foundations of the earth belong to the Lord,

and he has placed the world on them.

Yesaya 5:19

5:19 They say, “Let him hurry, let him act quickly, ³² 

so we can see;

let the plan of the Holy One of Israel ³³  take shape ³⁴  and come to pass,

then we will know it!”

Yeremia 44:16

44:16 “We will not listen to what you claim the Lord has spoken to us! ³⁵ 

Lukas 7:30

7:30 However, the Pharisees ³⁶  and the experts in religious law ³⁷  rejected God’s purpose ³⁸  for themselves, because they had not been baptized ³⁹  by John. ⁴⁰ ) ⁴¹ 

Lukas 16:14

More Warnings about the Pharisees

16:14 The Pharisees ⁴²  (who loved money) heard all this and ridiculed ⁴³  him.

Kisah Para Rasul 20:27

20:27 For I did not hold back from ⁴⁴  announcing ⁴⁵  to you the whole purpose ⁴⁶  of God.

Roma 1:28

1:28 And just as they did not see fit to acknowledge God, ⁴⁷  God gave them over to a depraved mind, to do what should not be done. ⁴⁸ 

[73:24]  ¹ tn The imperfect verbal form here suggests this is the psalmist’s ongoing experience.

[73:24]  ² tn Heb “and afterward [to] glory you will take me.” Some interpreters view this as the psalmist’s confidence in an afterlife in God’s presence and understand כָּבוֹד (cavod) as a metonymic reference to God’s presence in heaven. But this seems unlikely in the present context. The psalmist anticipates a time of vindication, when the wicked are destroyed and he is honored by God for his godly life style. The verb לָקַח (laqakh, “take”) here carries the nuance “lead, guide, conduct,” as in Num 23:14, 27-28; Josh 24:3 and Prov 24:11.

[113:7]  ³ sn The language of v. 7 is almost identical to that of 1 Sam 2:8.

[113:9]  ⁴ tn Heb “of the house.”

[113:9]  ⁵ tn Heb “sons.”

[119:24]  ⁶ tn Heb “men of my counsel.” That is, God’s rules are like advisers to the psalmist, for they teach him how to live in a godly manner that refutes the accusations of his enemies.

[25:15]  ⁷ tn Heb “my eyes continually [are] toward the Lord.”

[25:15]  ⁸ tn Heb “for he will bring out from a net my feet.” The hostility of the psalmist’s enemies is probably in view (see v. 19).

[25:16]  ⁹ tn That is, helpless and vulnerable.

[33:10]  ¹⁰ tn Heb “breaks” or “destroys.” The Hebrew perfect verbal forms here and in the next line generalize about the Lord’s activity.

[33:10]  ¹¹ tn Heb “thoughts.”

[1:25]  ¹² tn Heb “and.”

[1:25]  ¹³ 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]  ¹⁴ tn The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.

[1:30]  ¹⁵ 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]  ¹⁶ tn The vav (ו) prefixed to the verb וְיֹאכְלוּ (vÿyo’khÿlu) functions in a consecutive logical sense: “therefore.”

[1:31]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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).

[1:1]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ tn The designation “son of David” is in apposition to the name Solomon, as are the following nouns, further explaining the name.

[1:1]  ²⁴ tn The phrase “the king of Israel” is in apposition to the name Solomon.

[2:5]  ²⁵ tc Against BHS but with the MT, the preposition (עַד, ’ad) should be taken with what follows rather than with what precedes. For this sense of the preposition see Job 25:5.

[2:5]  ²⁶ sn The number seven is used here in an ideal sense. Elsewhere in the OT having seven children is evidence of fertility as a result of God’s blessing on the family. See, for example, Jer 15:9, Ruth 4:15.

[2:5]  ²⁷ tn Or “languishes.”

[2:6]  ²⁸ tn Heb “Sheol”; NAB “the nether world”; CEV “the world of the dead.”

[2:8]  ²⁹ tn Or “lowly”; Heb “insignificant.”

[2:8]  ³⁰ tn The imperfect verbal form, which is parallel to the participle in the preceding line, is best understood here as indicating what typically happens.

[2:8]  ³¹ tn Heb “a seat of honor.”

[5:19]  ³² tn Heb “let his work hurry, let it hasten.” The pronoun “his” refers to God, as the parallel line makes clear. The reference to his “work” alludes back to v. 12, which refers to his ‘work” of judgment. With these words the people challenged the prophet’s warning of approaching judgment. They were in essence saying that they saw no evidence that God was about to work in such a way.

[5:19]  ³³ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[5:19]  ³⁴ tn Heb “draw near” (so NASB); NRSV “hasten to fulfillment.”

[44:16]  ³⁵ tn Heb “the word [or message] you have spoken to us in the name of the Lord.” For an explanation of the rendering of “in the name of the Lord” see the study notes on 10:25 and 23:27.

[7:30]  ³⁶ sn See the note on Pharisees in 5:17.

[7:30]  ³⁷ tn That is, the experts in the interpretation of the Mosaic law (see also Luke 5:17, although the Greek term is not identical there, and Luke 10:25, where it is the same).

[7:30]  ³⁸ tn Or “plan.”

[7:30]  ³⁹ tn The participle βαπτισθέντες (baptisqente") has been translated as a causal adverbial participle; it could also be translated as means (“for themselves, by not having been baptized”). This is similar to the translation found in the NRSV.

[7:30]  ⁴⁰ tn Grk “by him”; the referent (John the Baptist) has been specified in the translation for clarity.

[7:30]  ⁴¹ sn Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.

[16:14]  ⁴² sn See the note on Pharisees in 5:17.

[16:14]  ⁴³ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[20:27]  ⁴⁴ tn Or “did not avoid.” BDAG 1041 s.v. ὑποστέλλω 2.b has “shrink from, avoid implying fear…οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι I did not shrink from proclaiming Ac 20:27”; L&N 13.160 has “to hold oneself back from doing something, with the implication of some fearful concern – ‘to hold back from, to shrink from, to avoid’…‘for I have not held back from announcing to you the whole purpose of God’ Ac 20:27.”

[20:27]  ⁴⁵ tn Or “proclaiming,” “declaring.”

[20:27]  ⁴⁶ tn Or “plan.”

[1:28]  ⁴⁷ tn Grk “and just as they did not approve to have God in knowledge.”

[1:28]  ⁴⁸ tn Grk “the things that are improper.”