Amsal 1:12

1:12 We will swallow them alive ¹  like Sheol, ² 

those full of vigor ³  like those going down to the Pit.

Amsal 1:27

1:27 when what you dread ⁴  comes like a whirlwind, ⁵ 

and disaster strikes you ⁶  like a devastating storm, ⁷ 

when distressing trouble ⁸  comes on you.

Amsal 1:31

1:31 Therefore ⁹  they will eat from the fruit ¹⁰  of their way, ¹¹ 

and they will be stuffed full ¹²  of their own counsel.

Amsal 2:4

2:4 if ¹³  you seek ¹⁴  it like silver, ¹⁵ 

and search for it ¹⁶  like hidden treasure,

Amsal 3:4

3:4 Then you will find ¹⁷  favor and good understanding, ¹⁸ 

in the sight of God and people. ¹⁹ 

Amsal 3:11-12

3:11 My child, do not despise discipline from the Lord, ²⁰ 

and do not loathe ²¹  his rebuke.

3:12 For the Lord disciplines ²²  those he loves,

just as a father ²³  disciplines ²⁴  the son in whom he delights.

Amsal 4:3

4:3 When I was a son to my father, ²⁵ 

a tender only child ²⁶  before my mother,

Amsal 5:2

5:2 in order to safeguard ²⁷  discretion, ²⁸ 

and that your lips may guard knowledge.

Amsal 5:4

5:4 but in the end ²⁹  she is bitter ³⁰  as wormwood, ³¹ 

sharp as a two-edged ³²  sword.

Amsal 5:22

5:22 The wicked ³³  will be captured by his ³⁴  own iniquities, ³⁵ 

and he will be held ³⁶  by the cords of his own sin. ³⁷ 

Amsal 6:1

Admonitions and Warnings against Dangerous and Destructive Acts ³⁸ 

6:1 My child, ³⁹  if you have made a pledge ⁴⁰  for your neighbor,

and ⁴¹  have become a guarantor ⁴²  for a stranger, ⁴³ 

Amsal 6:5

6:5 Deliver yourself like a gazelle from a snare, ⁴⁴ 

and like a bird from the trap ⁴⁵  of the fowler.

Amsal 6:11

6:11 and your poverty will come like a robber, ⁴⁶ 

and your need like an armed man. ⁴⁷ 

Amsal 6:23

6:23 For the commandments ⁴⁸  are like ⁴⁹  a lamp, ⁵⁰ 

instruction is like a light,

and rebukes of discipline are like ⁵¹  the road leading to life, ⁵² 

Amsal 7:2

7:2 Keep my commands ⁵³  so that you may live, ⁵⁴ 

and obey ⁵⁵  my instruction as your most prized possession. ⁵⁶ 

Amsal 7:4

7:4 Say to wisdom, “You are my sister,” ⁵⁷ 

and call understanding a close relative,

Amsal 7:21

7:21 She persuaded him ⁵⁸  with persuasive words; ⁵⁹ 

with her smooth talk ⁶⁰  she compelled him. ⁶¹ 

Amsal 7:23

7:23 till an arrow pierces his liver ⁶²  –

like a bird hurrying into a trap,

and he does not know that it will cost him his life. ⁶³ 

Amsal 8:22

8:22 The Lord created ⁶⁴  me as the beginning ⁶⁵  of his works, ⁶⁶ 

before his deeds of long ago.

Amsal 8:30

8:30 then I was ⁶⁷  beside him as a master craftsman, ⁶⁸ 

and I was his delight ⁶⁹  day by day,

rejoicing before him at all times,

Amsal 10:20

10:20 What the righteous say ⁷⁰  is like ⁷¹  the best ⁷²  silver,

but what the wicked think ⁷³  is of little value. ⁷⁴ 

Amsal 10:25

10:25 When the storm ⁷⁵  passes through, the wicked are swept away, ⁷⁶ 

but the righteous are an everlasting foundation. ⁷⁷ 

Amsal 11:22

11:22 Like a gold ring ⁷⁸  in a pig’s snout ⁷⁹ 

is ⁸⁰  a beautiful woman who rejects ⁸¹  discretion. ⁸² 

Amsal 12:4

12:4 A noble wife ⁸³  is the crown ⁸⁴  of her husband,

but the wife ⁸⁵  who acts shamefully is like rottenness in his bones. ⁸⁶ 

Amsal 12:12

12:12 The wicked person desires a stronghold, ⁸⁷ 

but the righteous root ⁸⁸  endures. ⁸⁹ 

Amsal 12:18

12:18 Speaking recklessly ⁹⁰  is like the thrusts of a sword,

but the words ⁹¹  of the wise bring ⁹²  healing. ⁹³ 

Amsal 13:9

13:9 The light ⁹⁴  of the righteous shines brightly, ⁹⁵ 

but the lamp ⁹⁶  of the wicked goes out. ⁹⁷ 

Amsal 13:14

13:14 Instruction ⁹⁸  from the wise ⁹⁹  is like ¹⁰⁰  a life-giving fountain, ¹⁰¹ 

to turn ¹⁰²  a person ¹⁰³  from deadly snares. ¹⁰⁴ 

Amsal 13:22

13:22 A benevolent ¹⁰⁵  person leaves an inheritance ¹⁰⁶  for his grandchildren, ¹⁰⁷ 

but the wealth of a sinner is stored up for the righteous. ¹⁰⁸ 

Amsal 14:30

14:30 A tranquil spirit ¹⁰⁹  revives the body, ¹¹⁰ 

but envy ¹¹¹  is rottenness to the bones. ¹¹² 

Amsal 16:14

16:14 A king’s wrath ¹¹³  is like ¹¹⁴  a messenger of death, ¹¹⁵ 

but a wise person appeases it. ¹¹⁶ 

Amsal 16:31

16:31 Gray hair is like ¹¹⁷  a crown of glory; ¹¹⁸ 

it is attained ¹¹⁹  in the path of righteousness. ¹²⁰ 

Amsal 17:11

17:11 An evil person seeks only rebellion, ¹²¹ 

and so ¹²²  a cruel messenger ¹²³  will be sent against him.

Amsal 17:17-18

17:17 A friend ¹²⁴  loves at all times,

and a relative ¹²⁵  is born to help in adversity. ¹²⁶ 

17:18 The one who lacks wisdom ¹²⁷  strikes hands in pledge, ¹²⁸ 

and puts up financial security ¹²⁹  for his neighbor. ¹³⁰ 

Amsal 17:22

17:22 A cheerful heart ¹³¹  brings good healing, ¹³² 

but a crushed spirit ¹³³  dries up the bones. ¹³⁴ 

Amsal 18:8

18:8 The words of a gossip ¹³⁵  are like choice morsels; ¹³⁶ 

they go down into the person’s innermost being. ¹³⁷ 

Amsal 18:11

18:11 The wealth ¹³⁸  of a rich person is like ¹³⁹  a strong city, ¹⁴⁰ 

and it is like a high wall in his imagination. ¹⁴¹ 

Amsal 18:19

18:19 A relative ¹⁴²  offended ¹⁴³  is harder to reach than ¹⁴⁴  a strong city,

and disputes are like the barred gates ¹⁴⁵  of a fortified citadel. ¹⁴⁶ 

Amsal 19:12-13

19:12 A king’s wrath is like ¹⁴⁷  the roar of a lion, ¹⁴⁸ 

but his favor is like dew on the grass. ¹⁴⁹ 

19:13 A foolish child ¹⁵⁰  is the ruin of his father,

and a contentious wife ¹⁵¹  is like ¹⁵²  a constant dripping. ¹⁵³ 

Amsal 20:2

20:2 The king’s terrifying anger ¹⁵⁴  is like the roar of a lion;

whoever provokes him ¹⁵⁵  sins against himself. ¹⁵⁶ 

Amsal 20:5

20:5 Counsel ¹⁵⁷  in a person’s heart ¹⁵⁸  is like ¹⁵⁹  deep water, ¹⁶⁰ 

but an understanding person ¹⁶¹  draws it out.

Amsal 20:7

20:7 The righteous person ¹⁶²  behaves in integrity; ¹⁶³ 

blessed are his children after him. ¹⁶⁴ 

Amsal 20:16-17

20:16 Take a man’s ¹⁶⁵  garment ¹⁶⁶  when he has given security for a stranger, ¹⁶⁷ 

and when he gives surety for strangers, ¹⁶⁸  hold him ¹⁶⁹  in pledge.

20:17 Bread gained by deceit ¹⁷⁰  tastes sweet to a person, ¹⁷¹ 

but afterward his mouth will be filled with gravel. ¹⁷² 

Amsal 21:18

21:18 The wicked become ¹⁷³  a ransom ¹⁷⁴  for the righteous,

and the faithless ¹⁷⁵  are taken ¹⁷⁶  in the place of the upright.

Amsal 23:6-7

23:6 Do not eat the food of a stingy person, ¹⁷⁷ 

do not crave his delicacies;

23:7 for he is ¹⁷⁸  like someone calculating the cost ¹⁷⁹  in his mind. ¹⁸⁰ 

“Eat and drink,” he says to you,

but his heart is not with you;

Amsal 23:28

23:28 Indeed, she lies in wait like a robber, ¹⁸¹ 

and increases the unfaithful ¹⁸²  among men. ¹⁸³ 

Amsal 23:32

23:32 Afterward ¹⁸⁴  it bites like a snake,

and stings like a viper.

Amsal 23:34

23:34 And you will be like one who lies down in the midst ¹⁸⁵  of the sea,

and like one who lies down on the top of the rigging. ¹⁸⁶ 

Amsal 24:7

24:7 Wisdom is unattainable ¹⁸⁷  for a fool;

in court ¹⁸⁸  he does not open his mouth. ¹⁸⁹ 

Amsal 25:10

25:10 lest the one who hears it put you to shame

and your infamy ¹⁹⁰  will never go away.

Amsal 25:14

25:14 Like cloudy skies and wind that produce no rain, ¹⁹¹ 

so is the one who boasts ¹⁹²  of a gift not given. ¹⁹³ 

Amsal 25:25

25:25 Like cold water to a weary person, ¹⁹⁴ 

so is good news from a distant land. ¹⁹⁵ 

Amsal 26:23

26:23 Like a coating of glaze ¹⁹⁶  over earthenware

are fervent ¹⁹⁷  lips with an evil heart. ¹⁹⁸ 

Amsal 27:13-14

27:13 Take a man’s ¹⁹⁹  garment when he has given security for a stranger,

and when he gives surety for a stranger, ²⁰⁰  hold him in pledge. ²⁰¹ 

27:14 If someone blesses ²⁰²  his neighbor with a loud voice early in the morning, ²⁰³ 

it will be counted as a curse to him. ²⁰⁴ 

Amsal 28:1

28:1 The wicked person flees when there is no one pursuing, ²⁰⁵ 

but the righteous person is as confident ²⁰⁶  as a lion.

Amsal 28:3

28:3 A poor person ²⁰⁷  who oppresses the weak

is like ²⁰⁸  a driving rain without food. ²⁰⁹ 

Amsal 29:21-22

29:21 If ²¹⁰  someone pampers his servant from youth,

he will be a weakling ²¹¹  in the end.

29:22 An angry person ²¹²  stirs up dissension,

and a wrathful person ²¹³  is abounding in transgression. ²¹⁴ 

Amsal 30:5-6

30:5 Every word of God is purified; ²¹⁵ 

he is like ²¹⁶  a shield for those who take refuge in him. ²¹⁷ 

30:6 Do not add to his words,

lest he reprove you, and prove you to be a liar. ²¹⁸ 

Amsal 31:2

31:2 O ²¹⁹  my son, O son of my womb,

O son ²²⁰  of my vows,

Amsal 31:14

31:14 She is like ²²¹  the merchant ships; ²²² 

she brings her food from afar.

[1:12]  ¹ 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]  ² 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]  ³ 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.

[1:27]  ⁴ tn Heb “your dread.” See note on 1:31.

[1:27]  ⁵ 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]  ⁶ tn Heb “your disaster.” The 2nd person masculine singular suffix is an objective genitive: “disaster strikes you.”

[1:27]  ⁷ 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]  ⁸ 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.

[1:31]  ⁹ tn The vav (ו) prefixed to the verb וְיֹאכְלוּ (vÿyo’khÿlu) functions in a consecutive logical sense: “therefore.”

[1:31]  ¹⁰ 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]  ¹¹ 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]  ¹² 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).

[2:4]  ¹³ tn The conditional particle now reiterates the initial conditional clause of this introductory section (1-4); the apodosis will follow in v. 5.

[2:4]  ¹⁴ tn The verb בָּקַשׁ (baqash) means “to search for; to seek; to investigate” (BDB 134 s.v.). This calls for the same diligence one would have in looking for silver.

[2:4]  ¹⁵ sn The two similes affirm that the value placed on the object will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9-11). The point is not only that the object sought is valuable, but that the effort will be demanding but rewarding.

[2:4]  ¹⁶ sn The verb חָפַשׂ (khafas) means “to dig; to search” (BDB 344 s.v.; cf. NCV “hunt for it”). The Arabic cognate means “to dig for water.” It is used literally of Joseph searching his brothers’ sacks (Gen 44:12) and figuratively for searching the soul (Ps 64:7). This is a more emphatic word than the one used in the first colon and again emphasizes that acquiring wisdom will be demanding.

[3:4]  ¹⁷ tn The form וּמְצָא (umÿtsa’, “find”) is the imperative but it functions as a purpose/result statement. Following a string of imperatives (v. 3), the imperative with a prefixed vav introduces a volitive sequence expressing purpose or result (v. 4).

[3:4]  ¹⁸ tn The noun שֵׂכֶל (sekhel, “understanding”) does not seem to parallel חֵן (khen, “favor”). The LXX attaches the first two words to v. 3 and renders v. 4: “and devise excellent things in the sight of the Lord and of men.” Tg. Prov 3:4 and Syriac Peshitta list all three words separately: “favor and good and understanding.” C. H. Toy (Proverbs [ICC], 59) suggests emending the MT’s שֵׂכֶל־טוֹב (sekhel-tov, “good understanding”) to שֵׁם־טוֹב (shem-tov, “a good name”). It is also possible to take the two words as a hendiadys: the favor of good understanding, meaning, a reputation for good understanding.

[3:4]  ¹⁹ tn Heb “man.”

[3:11]  ²⁰ tn Heb “the discipline of the Lord.”

[3:11]  ²¹ 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]  ²² 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 Lord is a sign of membership in the covenant community (i.e., sonship).

[3:12]  ²³ 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]  ²⁴ 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.

[4:3]  ²⁵ tn Or “a boy with my father.”

[4:3]  ²⁶ tc The LXX introduces the ideas of “obedient” and “beloved” for these two terms. This seems to be a free rendering, if not a translation of a different Hebrew textual tradition. The MT makes good sense and requires no emendation.

[4:3]  tn Heb “tender and only one.” The phrase רַךְ וְיָחִיד (rakh vÿyakhid, “tender and only one”) is a hendiadys meaning “tender only child.” The adjective רַךְ (rakh) means “tender; delicate” (BDB 940 s.v. רַךְ), and describes a lad who is young and undeveloped in character (e.g., 2 Sam 3:39). The adjective יָחִיד (yakhid) means “only one” (BDB 402 s.v. יָחִיד) and refers to a beloved and prized only child (e.g., Gen 22:2).

[5:2]  ²⁷ tn Heb “keep, protect, guard.”

[5:2]  ²⁸ sn This “discretion” is the same word in 1:4; it is wise, prudential consideration, careful planning, or the ability to devise plans with a view to the best way to carry them out. If that ability is retained then temptations to digress will not interfere.

[5:4]  ²⁹ sn Heb “her end” (so KJV). D. Kidner notes that Proverbs does not allow us to forget that there is an afterward (Proverbs [TOTC], 65).

[5:4]  ³⁰ sn The verb “to be bitter” (מָרַר, marar) describes things that are harmful and destructive for life, such as the death of the members of the family of Naomi (Ruth 1:20) or finding water that was undrinkable (Exod 15:22-27). The word indicates that the sweet talking will turn out badly.

[5:4]  ³¹ tn The Hebrew term translated “wormwood” refers to the aromatic plant that contrasts with the sweetness of honey. Some follow the LXX and translate it as “gall” (cf. NIV). The point is that there was sweetness when the tryst had alluring glamour, but afterward it had an ugly ring (W. G. Plaut, Proverbs, 74).

[5:4]  ³² sn The Hebrew has “like a sword of [two] mouths,” meaning a double-edged sword that devours/cuts either way. There is no movement without damage. There may be a wordplay here with this description of the “sword with two mouths,” and the subject of the passage being the words of her mouth which also have two sides to them. The irony is cut by the idiom.

[5:22]  ³³ tn The suffix on the verb is the direct object suffix; “the wicked” is a second object by apposition: They capture him, the wicked. Since “the wicked” is not found in the LXX, it could be an old scribal error; or the Greek translator may have simply smoothed out the sentence. C. H. Toy suggests turning the sentence into a passive idea: “The wicked will be caught in his iniquities” (Proverbs [ICC], 117).

[5:22]  ³⁴ tn The word is the subject of the clause, but the pronominal suffix has no clear referent. The suffix is proleptic, referring to the wicked.

[5:22]  ³⁵ tn Heb “his own iniquities will capture the wicked.” The translation shifts the syntax for the sake of smoothness and readability.

[5:22]  ³⁶ sn The lack of discipline and control in the area of sexual gratification is destructive. The one who plays with this kind of sin will become ensnared by it and led to ruin.

[5:22]  ³⁷ tn The Hebrew is structured chiastically: “his own iniquities will capture the wicked, by the cords of his own sin will he be held.”

[6:1]  ³⁸ sn The chapter advises release from foolish indebtedness (1-5), admonishes avoiding laziness (6-11), warns of the danger of poverty (9-11) and deviousness (12-15), lists conduct that the Lord hates (16-19), and warns about immorality (20-35).

[6:1]  ³⁹ tn Heb “my son” (likewise in vv. 3, 20).

[6:1]  ⁴⁰ sn It was fairly common for people to put up some kind of financial security for someone else, that is, to underwrite another’s debts. But the pledge in view here was foolish because the debtor was a neighbor who was not well known (זָר, zar), perhaps a misfit in the community. The one who pledged security for this one was simply gullible.

[6:1]  ⁴¹ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[6:1]  ⁴² tn Heb “struck your hands”; NIV “have struck hands in pledge”; NASB “have given a pledge.” The guarantee of a pledge was signaled by a handshake (e.g., 11:15; 17:18; 22:26).

[6:1]  ⁴³ tn Heb “stranger.” The term זוּר (zur, “stranger”) probably refers to a neighbor who was not well-known. Alternatively, it could describe a person who is living outside the norms of convention, a moral misfit in the community. In any case, this “stranger” is a high risk in any financial arrangement.

[6:5]  ⁴⁴ tn Heb “from the hand.” Most translations supply “of the hunter.” The word “hand” can signify power, control; so the meaning is that of a gazelle freeing itself from a snare or a trap that a hunter set.

[6:5]  ⁴⁵ tc Heb “hand” (so KJV, NAB, NRSV). Some mss and versions have it as “trap,” which may very well represent an interpretation too.

[6:11]  ⁴⁶ tn Heb “like a wayfarer” or “like a traveler” (cf. KJV). The LXX has “swiftness like a traveler.” It has also been interpreted as a “highwayman” (cf. NAB) or a “dangerous assailant.” W. McKane suggests “vagrant” (Proverbs [OTL], 324); cf. NASB “vagabond.” Someone traveling swiftly would likely be a robber.

[6:11]  ⁴⁷ tn The Hebrew word for “armed” is probably connected to the word for “shield” and “deliver” (s.v. גָּנַן). G. R. Driver connects it to the Arabic word for “bold; insolent,” interpreting its use here as referring to a beggar or an insolent man (“Studies in the Vocabulary of the Old Testament, IV,” JTS 33 [1933]: 38-47).

[6:23]  ⁴⁸ tn Heb “the commandment” (so KJV, NASB, NRSV).

[6:23]  ⁴⁹ 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.

[6:23]  ⁵⁰ sn The terms “lamp,” “light,” and “way” are all metaphors. The positive teachings and commandments will illumine or reveal to the disciple the way to life; the disciplinary correctives will provide guidance into fullness of life.

[6:23]  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.

[6:23]  ⁵² tn Heb “the way of life” (so KJV, NASB, NRSV); NIV, NLT “the way to life.” The noun “life” is a genitive following the construct “way.” It could be an attributive genitive modifying the kind of way/course of life that instruction provides, but it could also be objective in that the course of life followed would produce and lead to life.

[7:2]  ⁵³ tc Before v. 2 the LXX inserts: “My son, fear the Lord and you will be strong, and besides him, fear no other.” Although this addition has the precedent of 3:7 and 9 and harmonizes with 14:26, it does not fit here; the advice is to listen to the teacher.

[7:2]  ⁵⁴ tn The construction of an imperative with the vav (ו) of sequence after another imperative denotes a logical sequence of purpose or result: “that you may live,” or “and you will live.”

[7:2]  ⁵⁵ tn The term “obey” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied for the sake of clarity and smoothness. Some English versions, in light of the second line of v. 1, supply “guard” (e.g., NIV, NCV, NLT).

[7:2]  ⁵⁶ tn Heb “the little man in your eye.” Traditionally this Hebrew idiom is translated into English as “the apple of your eye” (so KJV, NAB, NIV, NRSV); a more contemporary rendering would be “as your most prized possession.” The word for “man” has the diminutive ending on it. It refers to the pupil, where the object focused on – a man – is reflected in miniature. The point is that the teaching must be the central focus of the disciple’s vision and attention.

[7:4]  ⁵⁷ sn The metaphor is meant to signify that the disciple will be closely related to and familiar with wisdom and understanding, as close as to a sibling. Wisdom will be personified in the next two chapters, and so referring to it as a sister in this chapter certainly prepares for that personification.

[7:21]  ⁵⁸ tn Heb “she turned him aside.” This expression means that she persuaded him. This section now begins the description of the capitulation, for the flattering speech is finished.

[7:21]  ⁵⁹ sn The term לֶקַח (leqakh) was used earlier in Proverbs for wise instruction; now it is used ironically for enticement to sin (see D. W. Thomas, “Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 280-92).

[7:21]  ⁶⁰ tn Heb “smooth of her lips”; cf. NAB “smooth lips”; NASB “flattering lips.” The term “lips” is a metonymy of cause representing what she says.

[7:21]  ⁶¹ tn The verb means “to impel; to thrust; to banish,” but in this stem in this context “to compel; to force” into some action. The imperfect tense has the nuance of progressive imperfect to parallel the characteristic perfect of the first colon.

[7:23]  ⁶² sn The figure of an arrow piercing the liver (an implied comparison) may refer to the pangs of a guilty conscience that the guilty must reap along with the spiritual and physical ruin that follows (see on these expressions H. W. Wolff, Anthropology of the Old Testament).

[7:23]  ⁶³ tn The expression that it is “for/about/over his life” means that it could cost him his life (e.g., Num 16:38). Alternatively, the line could refer to moral corruption and social disgrace rather than physical death – but this would not rule out physical death too.

[8:22]  ⁶⁴ tn There are two roots קָנָה (qanah) in Hebrew, one meaning “to possess,” and the other meaning “to create.” The earlier English versions did not know of the second root, but suspected in certain places that a meaning like that was necessary (e.g., Gen 4:1; 14:19; Deut 32:6). Ugaritic confirmed that it was indeed another root. The older versions have the translation “possess” because otherwise it sounds like God lacked wisdom and therefore created it at the beginning. They wanted to avoid saying that wisdom was not eternal. Arius liked the idea of Christ as the wisdom of God and so chose the translation “create.” Athanasius translated it, “constituted me as the head of creation.” The verb occurs twelve times in Proverbs with the meaning of “to acquire”; but the Greek and the Syriac versions have the meaning “create.” Although the idea is that wisdom existed before creation, the parallel ideas in these verses (“appointed,” “given birth”) argue for the translation of “create” or “establish” (R. N. Whybray, “Proverbs 8:22-31 and Its Supposed Prototypes,” VT 15 [1965]: 504-14; and W. A. Irwin, “Where Will Wisdom Be Found?” JBL 80 [1961]: 133-42).

[8:22]  ⁶⁵ tn Verbs of creation often involve double accusatives; here the double accusative involves the person (i.e., wisdom) and an abstract noun in construct (IBHS 174-75 §10.2.3c).

[8:22]  ⁶⁶ tn Heb “his way” (so KJV, NASB). The word “way” is an idiom (implied comparison) for the actions of God.

[8:22]  sn The claim of wisdom in this passage is that she was foundational to all that God would do.

[8:30]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ 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.

[10:20]  ⁷⁰ tn Heb “the lips of the righteous.” The term “lips” functions as a metonymy of cause for speech. This contrasts the tongue (metonymy of cause for what they say) with the heart (metonymy of subject for what they intend). What the righteous say is more valuable than what the wicked intend.

[10:20]  ⁷¹ tn The comparative “like” is not in the Hebrew text but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[10:20]  ⁷² tn Or “pure”; Heb “choice.”

[10:20]  ⁷³ tn Heb “the heart of the wicked” (so KJV, NAB, NIV). The term “heart” functions as a metonymy of cause for thoughts. The term לֵב (lev, “heart”) often refers to the seat of thoughts, will and emotions (BDB 524 s.v. 3-4).

[10:20]  ⁷⁴ tn Heb “like little.” This expression refers to what has little value: “little worth” (so KJV, NAB, NRSV; cf. BDB 590 s.v. מְעַט 2.d). The point of the metaphor is clarified by the parallelism: Silver is valuable; the heart of the wicked is worth little. Tg. Prov 10:20 says it was full of dross, a contrast with choice silver.

[10:25]  ⁷⁵ sn The word for “storm wind” comes from the root סוּף (suf, “to come to an end; to cease”). The noun may then describe the kind of storm that makes an end of things, a “whirlwind” (so KJV, NASB; NLT “cyclone”). It is used in prophetic passages that describe swift judgment and destruction.

[10:25]  ⁷⁶ tn Heb “the wicked are not”; ASV, NAB, NASB “is no more.”

[10:25]  ⁷⁷ tn Heb “a foundation forever”; NLT “have a lasting foundation.”

[10:25]  sn The metaphor compares the righteous to an everlasting foundation to stress that they are secure when the catastrophes of life come along. He is fixed in a covenantal relationship and needs not to fear passing misfortunes. The wicked has no such security.

[11:22]  ⁷⁸ tn Heb “a ring of gold.” The noun זָהָב (zahav, “gold”) is a genitive of material; the ring is made out of gold.

[11:22]  ⁷⁹ tn Heb “in a snout of a swine.” A beautiful ornament and a pig are as incongruous as a beautiful woman who has no taste or ethical judgment.

[11:22]  ⁸⁰ tn The verb “is” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.

[11:22]  ⁸¹ tn Heb “turns away [from].”

[11:22]  ⁸² tn Heb “taste.” The term can refer to physical taste (Exod 16:31), intellectual discretion (1 Sam 25:33), or ethical judgment (Ps 119:66). Here it probably means that she has no moral sensibility, no propriety, no good taste – she is unchaste. Her beauty will be put to wrong uses.

[12:4]  ⁸³ tn Heb “a wife of virtue”; NAB, NLT “a worthy wife.” This noble woman (אֵשֶׁת־חַיִל, ’shet-khayil) is the subject of Prov 31. She is a “virtuous woman” (cf. KJV), a capable woman of noble character. She is contrasted with the woman who is disgraceful (מְבִישָׁה, mÿvishah; “one who causes shame”) or who lowers his standing in the community.

[12:4]  ⁸⁴ sn The metaphor of the “crown” emphasizes that such a wife is a symbol of honor and glory.

[12:4]  ⁸⁵ tn Heb “she”; the referent (the wife) has been specified in the translation for clarity.

[12:4]  ⁸⁶ sn The simile means that the shameful acts of such a woman will eat away her husband’s strength and influence and destroy his happiness.

[12:12]  ⁸⁷ tn This line is difficult to interpret. BDB connects the term מְצוֹד (mÿtsod) to II מָצוֹד which means (1) “snare; hunting-net” and (2) what is caught: “prey” (BDB 844-45 s.v. II מָצוֹד). This would function as a metonymy of cause for what the net catches: the prey. Or it may be saying that the wicked get caught in their own net, that is, reap the consequences of their own sins. On the other hand, HALOT 622 connects מְצוֹד (mÿtsod) to II מְצוּדָה (mÿtsudah, “mountain stronghold”; cf. NAB “the stronghold of evil men will be demolished”). The LXX translated it as: “The desires of the wicked are evil.” The Syriac has: “The wicked desire to do evil.” The Latin expands it: “The desire of the wicked is a defense of the worst [things, or persons].” C. H. Toy suggests emending the text to read “wickedness is the net of bad men” (Proverbs [ICC], 250).

[12:12]  ⁸⁸ tn Heb “the root of righteousness.” The genitive צַדִּיקִים (tsadiqim, “righteousness”) functions as an attributive adjective. The wicked want what belongs to others, but the righteous continue to flourish.

[12:12]  ⁸⁹ tc The MT reads יִתֵּן (yitten, “gives,” from נָתַן [natan, “to give”]), and yields an awkward meaning: “the root of the righteous gives.” The LXX reads “the root of the righteous endures” (cf. NAB). This suggests a Hebrew Vorlage of אֵיתָן (’etan, “constant; continual”; HALOT 44-45 s.v. I אֵיתָן 2) which would involve the omission of א (alef) in the MT. The metaphor “root” (שֹׁרֶשׁ, shoresh) is often used in Proverbs for that which endures; so internal evidence supports the alternate tradition.

[12:18]  ⁹⁰ tn The term בּוֹטֶה (boteh) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4; Num 30:7).

[12:18]  ⁹¹ tn Heb “the tongue” (so NAB, NIV, NRSV). The term לָשׁוֹן (lashon, “tongue”) functions as a metonymy of cause for what is said.

[12:18]  ⁹² tn The term “brings” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.

[12:18]  ⁹³ sn Healing is a metonymy of effect. Healing words are the opposite of the cutting, irresponsible words. What the wise say is faithful and true, gentle and kind, uplifting and encouraging; so their words bring healing.

[13:9]  ⁹⁴ sn The images of “light” and “darkness” are used frequently in scripture. Here “light” is an implied comparison: “light” represents life, joy, and prosperity; “darkness” signifies adversity and death. So the “light of the righteous” represents the prosperous life of the righteous.

[13:9]  ⁹⁵ tn The verb יִשְׂמָח (yismah) is normally translated “to make glad; to rejoice.” But with “light” as the subject, it has the connotation “to shine brightly” (see G. R. Driver, “Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 180).

[13:9]  ⁹⁶ sn The lamp is an implied comparison as well, comparing the life of the wicked to a lamp that is going to be extinguished.

[13:9]  ⁹⁷ tc The LXX adds, “Deceitful souls go astray in sins, but the righteous are pitiful and merciful.”

[13:9]  tn The verb דָּעַךְ (da’akh) means “to go out [in reference to a fire or lamp]; to be extinguished.” The idea is that of being made extinct, snuffed out (cf. NIV, NLT). The imagery may have been drawn from the sanctuary where the flame was to be kept burning perpetually. Not so with the wicked.

[13:14]  ⁹⁸ 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]  ⁹⁹ tn Heb “instruction of the wise.” The term חָכָם (khakham, “the wise”) is a genitive of source.

[13:14]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² 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]  ¹⁰³ 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]  ¹⁰⁴ 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.

[13:22]  ¹⁰⁵ tn Heb “good.”

[13:22]  ¹⁰⁶ sn In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners.

[13:22]  ¹⁰⁷ tn Heb “the children of children.”

[13:22]  ¹⁰⁸ sn In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17).

[14:30]  ¹⁰⁹ tn Heb “heart of healing.” The genitive מַרְפֵּא (marpe’, “healing”) functions as an attributive adjective: “a healing heart.” The term לֵב (lev, “heart”) is a metonymy for the emotional state of a person (BDB 660 s.v. 6). A healthy spirit is tranquil, bringing peace to the body (J. H. Greenstone, Proverbs, 158).

[14:30]  ¹¹⁰ tn Heb “life of the flesh” (so KJV, ASV); NAB, NIV “gives life to the body.”

[14:30]  ¹¹¹ tn The term קִנְאָה (qin’ah, “envy”) refers to passionate zeal or “jealousy” (so NAB, NCV, TEV, NLT), depending on whether the object is out of bounds or within one’s rights. In the good sense one might be consumed with zeal to defend the institutions of the sanctuary. But as envy or jealousy the word describes an intense and sometimes violent excitement and desire that is never satisfied.

[14:30]  ¹¹² tn Heb “rottenness of bones.” The term “bones” may be a synecdoche representing the entire body; it is in contrast with “flesh” of the first colon. One who is consumed with envy finds no tranquility or general sense of health in body or spirit.

[16:14]  ¹¹³ sn This proverb introduces the danger of becoming a victim of the king’s wrath (cf. CEV “if the king becomes angry, someone may die”). A wise person knows how to pacify the unexpected and irrational behavior of a king. The proverb makes the statement, and then gives the response to the subject.

[16:14]  ¹¹⁴ 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.

[16:14]  ¹¹⁵ tn The expression uses an implied comparison, comparing “wrath” to a messenger because it will send a message. The qualification is “death,” an objective genitive, meaning the messenger will bring death, or the message will be about death. E.g., 1 Kgs 2:25, 29-34 and 46. Some have suggested a comparison with the two messengers of Baal to the god Mot (“Death”) in the Ugaritic tablets (H. L. Ginsberg, “Baal’s Two Messengers,” BASOR 95 [1944]: 25-30). If there is an allusion, it is a very slight one. The verse simply says that the king’s wrath threatens death.

[16:14]  ¹¹⁶ tn The verb is כָּפַּר (kapar), which means “to pacify; to appease” and “to atone; to expiate” in Levitical passages. It would take a wise person to know how to calm or pacify the wrath of a king – especially in the ancient Near East.

[16:31]  ¹¹⁷ 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.

[16:31]  ¹¹⁸ sn The proverb presents the ideal, for it is not concerned with old people who may be evil. The KJV tried to qualify the interpretation by making the second half of the verse a conditional clause (“if it be found in the way of righteousness”). This is acceptable but unnecessary. The book of Proverbs is simply laying out the equity of longevity for righteousness and premature death for wicked people. In this line “gray hair” is a metonymy of adjunct/effect, representing old age; and the “glorious crown” (taking the genitive as attributive) provides a fitting metaphor to compare the hair on the head with a crown.

[16:31]  ¹¹⁹ tn Heb “it is found” (so NASB) or “it will be found.”

[16:31]  ¹²⁰ sn While the proverb presents a general observation, there is a commendable lesson about old people who can look back on a long walk with God through life and can anticipate unbroken fellowship with him in glory.

[17:11]  ¹²¹ sn The proverb is set up in a cause and effect relationship. The cause is that evil people seek rebellion. The term מְרִי (mÿri) means “rebellion.” It is related to the verb מָרָה (marah, “to be contentious; to be rebellious; to be refractory”). BDB 598 s.v. מְרִי translates the line “a rebellious man seeketh only evil” (so NASB).

[17:11]  ¹²² tn The parallelism seems to be formal, with the idea simply continuing to the second line; the conjunction is therefore translated to reflect this. However, the proverb could be interpreted as antithetical just as easily.

[17:11]  ¹²³ sn Those bent on rebellion will meet with retribution. The messenger could very well be a merciless messenger from the king; but the expression could also figuratively describe something God sends – storms, pestilence, or any other misfortune.

[17:17]  ¹²⁴ sn The verse uses synonymous parallelism, so “friend” and “relative” are equated. Others, however, will take the verse with antithetical parallelism: W. G. Plaut argues that friendship is a spiritual relationship whereas a brother’s ties are based on a blood relationship – often adversity is the only thing that brings brothers together (Proverbs, 189).

[17:17]  ¹²⁵ tn Heb “a brother.”

[17:17]  ¹²⁶ tn Heb “is born for adversity.” This is not referring to sibling rivalry but to the loyalty a brother shows during times of calamity. This is not to say that a brother only shows loyalty when there is trouble, nor that he always does in these times (e.g., 18:19, 24; 19:7; 27:10). The true friend is the same as a brotherly relation – in times of greatest need the loyal love is displayed.

[17:18]  ¹²⁷ tn Heb “heart”; KJV, ASV “a man void of understanding”; NIV “a man lacking in judgment.”

[17:18]  ¹²⁸ tn The phrase “in pledge” is supplied for the sake of clarification.

[17:18]  ¹²⁹ tn The line uses the participle עֹרֵב (’orev) with its cognate accusative עֲרֻבָּה (’arubah), “who pledges a pledge.”

[17:18]  ¹³⁰ sn It is foolish to pledge security for someone’s loans (e.g., Prov 6:1-5).

[17:22]  ¹³¹ sn Heb “a heart of rejoicing”; KJV “a merry heart”; NAB, NASB “a joyful heart.” This attributive genitive refers to the mind or psyche. A happy and healthy outlook on life brings healing.

[17:22]  ¹³² tc The word “healing” is a hapax legomenon; some have suggested changes, such as to Arabic jihatu (“face”) or to גְּוִיָּה (gÿviah, “body”) as in the Syriac and Tg. Prov 17:22, but the MT makes sense as it is and should be retained.

[17:22]  tn Heb “it causes good a healing.” This means it promotes healing.

[17:22]  ¹³³ sn The “crushed spirit” refers to one who is depressed (cf. NAB “a depressed spirit”). “Crushed” is figurative (an implied comparison) for the idea that one’s psyche or will to go on is beaten down by circumstances.

[17:22]  ¹³⁴ sn The “bones” figuratively represent the whole body encased in a boney framework (metonymy of subject). “Fat bones” in scripture means a healthy body (3:8; 15:30; 16:24), but “dried up” bones signify unhealthiness and lifelessness (cf. Ezek 37:1-4).

[18:8]  ¹³⁵ tn Or “slanderer”; KJV, NAB “talebearer”; ASV, NRSV “whisperer.”

[18:8]  ¹³⁶ tn The word כְּמִתְלַהֲמִים (kÿmitlahamim) occurs only here. It is related to a cognate verb meaning “to swallow greedily.” Earlier English versions took it from a Hebrew root הָלַם (halam, see the word לְמַהֲלֻמוֹת [lÿmahalumot] in v. 6) meaning “wounds” (so KJV). But the translation of “choice morsels” fits the idea of gossip better.

[18:8]  ¹³⁷ tn Heb “they go down [into] the innermost parts of the belly”; NASB “of the body.”

[18:8]  sn When the choice morsels of gossip are received, they go down like delicious food – into the innermost being. R. N. Whybray says, “There is a flaw in human nature that assures slander will be listened to” (Proverbs [CBC], 105).

[18:11]  ¹³⁸ sn This proverb forms a contrast with the previous one. The rich, unlike the righteous, trust in wealth and not in God.

[18:11]  ¹³⁹ 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.

[18:11]  ¹⁴⁰ tn Heb “city of his strength”; NIV “fortified city.” This term refers to their place of refuge, what they look to for security and protection in time of trouble.

[18:11]  ¹⁴¹ tc The MT reads בְּמַשְׂכִּיתוֹ (bÿmaskito, “in his imaginations”). The LXX, Tg. Prov 18:11, and the Latin reflect בִּמְשֻׂכָּתוֹ (bimsukato, “like a fence [or, high wall]”) that is, wealth provides protection. The MT reading, on the other hand, suggests that this security is only in the mind.

[18:11]  tn The proverb is an observation saying, reporting a common assumption without commenting on it. The juxtaposition with the last verse is a loud criticism of this misguided faith. The final word בְּמַשְׂכִּיתוֹ (“in his imaginations”) indicates that one’s wealth is a futile place of refuge.

[18:19]  ¹⁴² tn Heb “brother,” but this is not limited to actual siblings (cf. NRSV “an ally”; CEV, NLT “friend”).

[18:19]  ¹⁴³ tn The Niphal participle from פָּשַׁע (pasha’) modifies “brother”: a brother transgressed, offended, sinned against.

[18:19]  ¹⁴⁴ tc The LXX has a clear antithetical proverb here: “A brother helped is like a stronghold, but disputes are like bars of a citadel.” Accordingly, the editors of BHS propose מוֹשִׁיעַ (moshia’) instead of נִפְשָׁע (nifsha’, so also the other versions and the RSV). But since both lines use the comparison with a citadel (fortified/barred), the antithesis is problematic.

[18:19]  tn The phrase “is harder to reach” is supplied in the translation on the basis of the comparative מִן (min). It is difficult to get into a fortified city; it is more difficult to reach an offended brother.

[18:19]  ¹⁴⁵ tn Heb “bars,” but this could be understood to mean “taverns,” so “barred gates” is employed in the translation.

[18:19]  ¹⁴⁶ sn The proverb is talking about changing a friend or a relative into an enemy by abuse or strife – the bars go up, as it were. And the “walls” that are erected are not easily torn down.

[19:12]  ¹⁴⁷ sn The verse contrasts the “rage” of the king with his “favor” by using two similes. The first simile presents the king at his most dangerous – his anger (e.g., 20:2; Amos 3:4). The second simile presents his favor as beneficial for life (e.g., 16:14-15; 28:15).

[19:12]  ¹⁴⁸ tn Heb “is a roaring like a lion.”

[19:12]  ¹⁴⁹ sn The proverb makes an observation about a king’s power to terrify or to refresh. It advises people to use tact with a king.

[19:13]  ¹⁵⁰ tn Heb “a foolish son” (so KJV, NAB, NIV, CEV); NRSV “a stupid child.”

[19:13]  ¹⁵¹ tn Heb “the contentions of a wife” (so KJV, NASB); NAB “the nagging of a wife.” The genitive could be interpreted (1) as genitive of source or subjective genitive – she is quarreling; or (2) it could be a genitive of specification, making the word “contentions” a modifier, as in the present translation.

[19:13]  ¹⁵² tn Heb “is a constant dripping.” The term “like” does not appear in the Hebrew but is supplied in the translation for the sake of clarity. The metaphor pictures water dropping (perhaps rain through the roof, cf. NRSV, CEV) in a continuous flow: It is annoying and irritating (e.g., Prov 27:15-16).

[19:13]  ¹⁵³ tc The LXX makes this moralistic statement for 13b: “vows paid out of hire of a harlot are not pure.” It is not based on the MT and attempts to reconstruct a text using this have been unsuccessful.

[20:2]  ¹⁵⁴ tn Heb “the terror of a king” (so ASV, NASB); The term “terror” is a metonymy of effect for cause: the anger of a king that causes terror among the people. The term “king” functions as a possessive genitive: “a king’s anger” (cf. NIV “A king’s wrath”; NLT “The king’s fury”).

[20:2]  ¹⁵⁵ tn The verb מִתְעַבְּרוֹ (mit’abbÿro) is problematic; in the MT the form is the Hitpael participle with a pronominal suffix, which is unusual, for the direct object of this verb usually takes a preposition first: “is angry with.” The LXX rendered it “angers [or, irritates].”

[20:2]  ¹⁵⁶ sn The expression “sins against himself” has been taken by some to mean “forfeits his life” (so NAB, NASB, NIV, NRSV) or “endangers his life” (cf. NCV, NLT). That may be the implication of getting oneself in trouble with an angry king (cf. TEV “making him angry is suicide”).

[20:5]  ¹⁵⁷ sn The noun means “advice, counsel”; it can have the connotation of planning or making decisions. Those with understanding can sort out plans.

[20:5]  ¹⁵⁸ tn Heb “in the heart of a man”; NRSV “in the human mind.”

[20:5]  ¹⁵⁹ 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.

[20:5]  ¹⁶⁰ sn The motives or plans of a person are “difficult to fathom”; it takes someone with understanding to discover and surface them (the verb in the last colon continues the figure with the sense of bringing the plans to the surface and sorting them out).

[20:5]  ¹⁶¹ tn Heb “a man of understanding”; TEV “someone with insight”; NLT “the wise.”

[20:7]  ¹⁶² sn Two terms describe the subject of this proverb: “righteous” and “integrity.” The first describes the person as a member of the covenant community who strives to live according to God’s standards; the second emphasizes that his lifestyle is blameless.

[20:7]  ¹⁶³ tn Heb “walks in his integrity” (so NASB); cf. NIV “leads a blameless life.” The Hitpael participle of הָלַךְ (halakh) means “to walk about; to walk to and fro.” The idiom of walking representing living is intensified here in this stem. This verbal stem is used in scripture to describe people “walking with” God.

[20:7]  ¹⁶⁴ sn The nature and the actions of parents have an effect on children (e.g., Exod 20:4-6); if the parents are righteous, the children will enjoy a blessing – the respect and the happiness which the parent reflects on them.

[20:16]  ¹⁶⁵ tn Heb “his garment.”

[20:16]  ¹⁶⁶ sn Taking a garment was the way of holding someone responsible to pay debts. In fact, the garment was the article normally taken for security (Exod 22:24-26; Deut 24:10-13). Because this is a high risk security pledge (e.g., 6:1-5), the creditor is to deal more severely than when the pledge is given by the debtor for himself.

[20:16]  ¹⁶⁷ tc The Kethib has the masculine plural form, נָכְרִים (nakhrim), suggesting a reading “strangers.” But the Qere has the feminine form נָכְרִיָּה (nakhriyyah), “strange woman” or “another man’s wife” (e.g., 27:13). The parallelism would suggest “strangers” is the correct reading, although theories have been put forward for the interpretation of “strange woman” (see below).

[20:16]  sn The one for whom the pledge is taken is called “a stranger” and “foreign.” These two words do not necessarily mean that the individual or individuals are non-Israelite – just outside the community and not well known.

[20:16]  ¹⁶⁸ tn M. Dahood argues that the cloak was taken in pledge for a harlot (cf. NIV “a wayward woman”). Two sins would then be committed: taking a cloak and going to a prostitute (“To Pawn One’s Cloak,” Bib 42 [1961]: 359-66; also Snijders, “The Meaning of זָר,” 85-86). In the MT the almost identical proverb in 27:13 has a feminine singular form here.

[20:16]  ¹⁶⁹ tn Or “hold it” (so NIV, NCV).

[20:17]  ¹⁷⁰ tn Heb “bread of deceit” (so KJV, NAB). This refers to food gained through dishonest means. The term “bread” is a synecdoche of specific for general, referring to anything obtained by fraud, including food.

[20:17]  ¹⁷¹ tn Heb “a man.”

[20:17]  ¹⁷² sn The image of food and eating is carried throughout the proverb. Food taken by fraud seems sweet at first, but afterward it is not. To end up with a mouth full of gravel (a mass of small particles; e.g., Job 20:14-15; Lam 3:16) implies by comparison that what has been taken by fraud will be worthless and useless and certainly in the way (like food turning into sand and dirt).

[21:18]  ¹⁷³ tn The term “become” is supplied in the translation.

[21:18]  ¹⁷⁴ sn The Hebrew word translated “ransom” (כֹּפֶר, kofer) normally refers to the price paid to free a prisoner. R. N. Whybray (Proverbs [CBC], 121) gives options for the meaning of the verse: (1) If it means that the wicked obtain good things that should go to the righteous, it is then a despairing plea for justice (which would be unusual in the book of Proverbs); but if (2) it is taken to mean that the wicked suffers the evil he has prepared for the righteous, then it harmonizes with Proverbs elsewhere (e.g., 11:8). The ideal this proverb presents – and the future reality – is that in calamity the righteous escape and the wicked suffer in their place (e.g., Haman in the book of Esther).

[21:18]  ¹⁷⁵ tn Or “treacherous” (so ASV, NASB, NLT); NIV “the unfaithful.”

[21:18]  ¹⁷⁶ tn The phrase “are taken” does not appear in the Hebrew but is implied by the parallelism; it is supplied in the translation for smoothness.

[23:6]  ¹⁷⁷ tn Heb “an evil eye.” This is the opposite of the “good eye” which meant the generous man. The “evil eye” refers to a person who is out to get everything for himself (cf. NASB, NCV, CEV “selfish”). He is ill-mannered and inhospitable (e.g., Prov 28:22). He is up to no good – even though he may appear to be a host.

[23:7]  ¹⁷⁸ tc The line is difficult; it appears to mean that the miser is the kind of person who has calculated the cost of everything in his mind as he offers the food. The LXX has: “Eating and drinking with him is as if one should swallow a hair; do not introduce him to your company nor eat bread with him.” The Hebrew verb “to calculate” (שָׁעַר, sha’ar) with a change of vocalization and of sibilant would yield “hair” (שֵׂעָר, se’ar) – “like a hair in the throat [נֶפֶשׁ, nefesh], so is he.” This would picture an irritating experience. The Instruction of Amenemope uses “blocking the throat” in a similar saying (chapt. 11, 14:7 [ANET 423]). The suggested change is plausible and is followed by NRSV; but the rare verb “to calculate” in the MT would be easier to defend on the basis of the canons of textual criticism because it is the more difficult reading.

[23:7]  ¹⁷⁹ tn The phrase “the cost” does not appear in the Hebrew but is implied by the verb; it is supplied in the translation for the sake of clarity.

[23:7]  ¹⁸⁰ tn Heb “soul.”

[23:28]  ¹⁸¹ tn The noun חֶתֶף (khetef) is defined by BDB 369 s.v. as “prey,” but this is the only occurrence of the word. The related verb BDB 368-69 s.v. חָתַף defines as “to seize; to snatch away” (with an Aramaic cognate meaning “to break in pieces” [Pa], and an Arabic word “death”). But the only occurrence of that word is in Job 9:12, where it is defined as “seizes.” So in this passage the noun could have either a passive sense (what is seized = prey), or an active sense (the one who seizes = a robber, bandit). The traditional rendering is “prey” (KJV); most modern English versions have the active sense (“robber” or similar; cf. NIV “like a bandit”). Since the prepositional phrase (the simile) is modifying the woman, the active sense works better in the translation.

[23:28]  ¹⁸² tn The participle means “unfaithful [men]” (masculine plural); it could also be interpreted as “unfaithfulness” in the abstract sense. M. Dahood interprets it to mean “garments” (which would have to be repointed), saying that she collects garments in pledge for her service (M. Dahood, “To Pawn One’s Cloak,” Bib 42 [1961]: 359-66). But that is far-fetched; it might have happened on occasion, but as a common custom it is unlikely. Besides that, the text in the MT makes perfectly good sense without such a change.

[23:28]  sn Such a woman makes more people prove unfaithful to the law of God through her practice.

[23:28]  ¹⁸³ sn Verses 26-28 comprise the seventeenth saying; it warns the young person to follow the instructions about temptations because there are plenty of temptresses lurking about.

[23:32]  ¹⁸⁴ tn Heb “its end”; NASB “At the last”; TEV (interpretively) “The next morning.”

[23:34]  ¹⁸⁵ tn Heb “heart.” The idiom here means “middle”; KJV “in the midst.”

[23:34]  ¹⁸⁶ sn The point of these similes is to compare being drunk with being seasick. One who tries to sleep when at sea, or even worse, when up on the ropes of the mast, will be tossed back and forth.

[24:7]  ¹⁸⁷ tc The MT reads רָאמוֹת (ra’mot, “corals”) – wisdom to the fool is corals, i.e., an unattainable treasure. With a slight change in the text, removing the א (alef), the reading is רָמוֹת (ramot, “high”), i.e., wisdom is too high – unattainable – for a fool. The internal evidence favors the emendation, which is followed by most English versions including KJV.

[24:7]  ¹⁸⁸ tn Heb “[city] gate,” a metonymy of subject, meaning what goes on in the gate – court cases and business transactions. So it is in these assemblies that the fool keeps quiet. The term “court” has been used in the translation for clarity. Some English versions do not emphasize the forensic connotation here: NCV “in a discussion”; NLT “When the leaders gather.”

[24:7]  ¹⁸⁹ sn The verse portrays a fool out of his element: In a serious moment in the gathering of the community, he does not even open his mouth (a metonymy of cause, meaning “speak”). Wisdom is too high for the fool – it is beyond his ability.

[25:10]  ¹⁹⁰ tn The noun דִּבָּה (dibbah, “infamy; defamation; evil report; whispering”) is used of an evil report here (e.g., Gen 37:2), namely a true report of evil doing. So if a person betrays another person’s confidence, he will never be able to live down the bad reputation he made as one who betrays secrets (cf. NIV).

[25:14]  ¹⁹¹ sn The emblem now is one of clouds and winds that would be expected to produce rain; they gain attention and raise people’s expectations but prove to be disappointing when no rain is forthcoming, and hence could be thought of as deceitful.

[25:14]  ¹⁹² tn The form מִתְהַלֵּל (mithallel) is the Hitpael participle of the well-known word for “praise”; but in this stem it means “to praise oneself” or “to boast.” The description of “windbag” seems appropriate in this context.

[25:14]  ¹⁹³ tn Heb “a gift of falsehood.” This would mean that the individual brags about giving a gift, when there is no gift.

[25:25]  ¹⁹⁴ tn Heb “a weary [or, faint] soul” (so NASB, NIV); KJV, ASV, NRSV “a thirsty soul,” but “soul” here refers to the whole person.

[25:25]  ¹⁹⁵ sn The difficulty of getting news of any kind from a distant land made its reception all the more delightful when it was good (e.g., Gen 45:27; Prov 15:30).

[26:23]  ¹⁹⁶ tn The traditional translation of “silver dross” (so KJV, ASV, NASB) never did make much sense because the parallel idea deals with hypocrisy – “fervent lips with an evil heart.” But silver dross would not be used over earthenware – instead it is discarded. Yet the MT clearly has “silver dross” (כֶּסֶף סִיגִים, kesef sigim). Ugaritic turned up a word spsg which means “glaze,” and this found a parallel in Hittite zapzaga[y]a. H. L. Ginsberg repointed the Hebrew text to k’sapsagim, “like glaze,” and this has been adopted by many commentators and recent English versions (e.g., NAB, NIV, NRSV, NLT). The final ם (mem) is then classified as enclitic. See, among others, K. L. Barker, “The Value of Ugaritic for Old Testament Studies,” BSac 133 (1976): 128-29.

[26:23]  ¹⁹⁷ tn The word translated “fervent” actually means “burning, glowing”; the LXX has “flattering lips” (as if from חָלַק [khalaq] rather than דָּלַק [dalaq]).

[26:23]  ¹⁹⁸ sn The analogy fits the second line very well. Glaze makes a vessel look beautiful and certainly different from the clay that it actually is. So is one who has evil intent (“heart”) but covers it with glowing speech.

[27:13]  ¹⁹⁹ tn Heb “his garment.”

[27:13]  ²⁰⁰ tn Or “for a strange (= adulterous) woman.” Cf. KJV, ASV, NASB, NLT; NIV “a wayward woman.”

[27:13]  ²⁰¹ tn This proverb is virtually identical to 20:16.

[27:14]  ²⁰² tn The verse begins with the Piel participle from בָּרַךְ (barach). It could be taken as the subject, with the resulting translation: “Blessing…will be counted as a curse.” However, that would be rather awkward. So it is preferable to take the first line as the condition (“if someone blesses”) and the second as the consequence (“[then] it will be counted”).

[27:14]  ²⁰³ tn Heb “rising early in the morning” (so KJV, ASV). The infinitive explains the verb “bless,” giving the circumstances of its action. The individual rises early to give his blessing.

[27:14]  ²⁰⁴ sn The point of the proverb is that loud and untimely greetings are not appreciated. What was given as a “blessing” will be considered a “curse” – the two words being antonyms. The proverb makes the point that how, when, and why they say what they say is important too (D. Kidner, Proverbs [TOTC], 166).

[28:1]  ²⁰⁵ sn The line portrays the insecurity of a guilty person – he flees because he has a guilty conscience, or because he is suspicious of others around him, or because he fears judgment.

[28:1]  ²⁰⁶ tn The verb בָּטַח (batakh) means “to trust; to be secure; to be confident.” Cf. KJV, NASB, NIV, NRSV, NLT “bold.”

[28:1]  sn The righteous, who seek to find favor with God and man, have a clear conscience and do not need to look over their shoulders for avengers or law enforcers. Their position is one of confidence, so that they do not flee.

[28:3]  ²⁰⁷ tc The MT reads “a poor man,” גֶּבֶר רָשׁ (gever rash); cf. KJV, NASB, NLT. The problem is that the poor in the book of Proverbs is not an oppressor and does not have the power to be such. So commentators assume the word is incorrect. By a slight change to רָשָׁע (rasha’) the reading becomes “a wicked ruler” [Heb “a wicked mighty man”]. There is no textual support for this change. The LXX, however, reads, “A courageous man oppresses the poor with impieties.” If “a poor man” is retained, then the oppression would include betrayal – one would expect a poor man to have sympathy for others who are impoverished, but in fact that is not the case. It is a sad commentary on human nature that the truly oppressed people can also be oppressed by other poor people.

[28:3]  ²⁰⁸ 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.

[28:3]  ²⁰⁹ sn “Food” is a metonymy of effect here. The picture is of the driving rain that should cause crops to grow so that food can be produced – but does not (some English versions assume the crops are destroyed instead, e.g., NCV, TEV, CEV, NLT). The point the proverb is making is that a show of strength may not produce anything except ruin.

[29:21]  ²¹⁰ tn There is no conditional particle at the beginning of the verse; however, the relationship of the clauses, which lay down the condition first and then (with a vav) the consequences, indicates a conditional construction here. Cf. also NAB, NIV, NCV, TEV.

[29:21]  ²¹¹ tn The word מָגוֹן (magon) is a hapax legomenon; accordingly, it has been given a variety of interpretations. The LXX has “grief,” and this has been adopted by some versions (e.g., NIV, NCV). The idea would be that treating the servant too easily for so long would not train him at all, so he will be of little use, and therefore a grief. J. Reider takes the word to mean “weakling” from the Arabic root na’na (“to be weak”), with a noun/adjective form muna’ana’ (“weak; feeble”); see his “Etymological Studies in Biblical Hebrew,” VT 4 [1954]: 276-95. This would give a different emphasis to the sentence, but on the whole not very different than the first. In both cases the servant will not be trained well. Rashi, a Jewish scholar who lived a.d. 1040-1105, had the translation “a master.” The servant trained this way will assume authority in the household even as the son. This may be behind the KJV translation “son” (likewise ASV, NASB). Tg. Prov 29:21 and the Syriac have “to be uprooted,” which may reflect a different text entirely.

[29:22]  ²¹² tn Heb “a man of anger.” Here “anger” is an attributive (“an angry man”). This expression describes one given to or characterized by anger, not merely temporarily angry. The same is true of the next description.

[29:22]  ²¹³ tn Heb “possessor of wrath.” Here “wrath” is an attributive (cf. ASV “a wrathful man”; KJV “a furious man”).

[29:22]  ²¹⁴ tn Heb “an abundance of transgression.” The phrase means “abounding in transgression” (BDB 913 s.v. רַב 1.d]). Not only does the angry person stir up dissension, but he also frequently causes sin in himself and in others (e.g., 14:17, 29; 15:18; 16:32; 22:24).

[30:5]  ²¹⁵ sn The text here uses an implied comparison (a figure of speech known as hypocatastasis): It compares the perfection of every word from God with some precious metal that has been refined and purified (e.g., Ps 12:6). The point is that God’s word is trustworthy; it has no defects and flaws, nothing false or misleading. The second half of the verse explains the significance of this point – it is safe to trust the Lord.

[30:5]  ²¹⁶ 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.

[30:5]  ²¹⁷ sn The line uses two more figures of speech to declare that God can be trusted for security and salvation. “Shield” is a simple metaphor – God protects. “Take refuge” is another implied comparison (hypocatastasis) – God provides spiritual rest and security for those who put their trust in him.

[30:6]  ²¹⁸ 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 Lord will be seen as a liar.

[31:2]  ²¹⁹ tn The form מַה (mah), normally the interrogative “what?” (so KJV, ASV, NAB, NASB) is best interpreted here as an exclamation. Tg. Prov 31:2 has “Woe!”

[31:2]  ²²⁰ tn In all three occurrences in this verse the word “son” has the Aramaic spelling, ַַבּר (bar), rather than the Hebrew בֵּן (ben). The repetition of the word “son” shows the seriousness of the warning; and the expression “son of my womb” and “son of my vows” are endearing epithets to show the great investment she has made in his religious place in God’s program. For a view that “son of my womb” should be “my own son,” see F. Deist, “Proverbs 31:1, A Case of Constant Mistranslation,” JNSL 6 (1978): 1-3; cf. TEV “my own dear son.”

[31:14]  ²²¹ tn The first word of the fifth line begins with ה (he), the fifth letter of the Hebrew alphabet.

[31:14]  ²²² sn The point of the simile is that she goes wherever she needs to go, near and far, to gather in all the food for the needs and the likes of the family. The line captures the vision and the industry of this woman.