Amsal 1:24

1:24 However, ¹  because ²  I called but you refused to listen, ³ 

because ⁴  I stretched out my hand ⁵  but no one paid attention,

Amsal 2:19

2:19 None who go in to her will return, ⁶ 

nor will they reach the paths of life. ⁷ 

Amsal 3:13

Blessings of Obtaining Wisdom

3:13 Blessed ⁸  is the one ⁹  who finds ¹⁰  wisdom,

and the one who obtains ¹¹  understanding.

Amsal 3:27

Wisdom Demonstrated in Relationships with People

3:27 Do not withhold good from those who need it, ¹² 

when ¹³  you ¹⁴  have the ability ¹⁵  to help. ¹⁶ 

Amsal 3:33

3:33 The Lord’s curse ¹⁷  is on the household ¹⁸  of the wicked, ¹⁹ 

but he blesses ²⁰  the home ²¹  of the righteous. ²² 

Amsal 6:14

6:14 he plots evil with perverse thoughts ²³  in his heart,

he spreads contention ²⁴  at all times.

Amsal 6:30

6:30 People ²⁵  do not despise a thief when he steals

to fulfill his need ²⁶  when he is hungry.

Amsal 7:15

7:15 That is why I came out to meet you,

to look for you, ²⁷  and I found you!

Amsal 8:12

8:12 “I, wisdom, live with prudence, ²⁸ 

and I find ²⁹  knowledge and discretion.

Amsal 8:14

8:14 Counsel and sound wisdom belong to me; ³⁰ 

I possess understanding and might.

Amsal 10:6

10:6 Blessings ³¹  are on the head of the righteous,

but the speech ³²  of the wicked conceals ³³  violence. ³⁴ 

Amsal 10:20

10:20 What the righteous say ³⁵  is like ³⁶  the best ³⁷  silver,

but what the wicked think ³⁸  is of little value. ³⁹ 

Amsal 12:3

12:3 No one ⁴⁰  can be established ⁴¹  through wickedness,

but a righteous root ⁴²  cannot be moved.

Amsal 13:14

13:14 Instruction ⁴³  from the wise ⁴⁴  is like ⁴⁵  a life-giving fountain, ⁴⁶ 

to turn ⁴⁷  a person ⁴⁸  from deadly snares. ⁴⁹ 

Amsal 14:9

14:9 Fools mock ⁵⁰  at reparation, ⁵¹ 

but among the upright there is favor. ⁵² 

Amsal 15:3

15:3 The eyes of the Lord ⁵³  are in every place,

keeping watch ⁵⁴  on those who are evil and those who are good.

Amsal 17:8

17:8 A bribe works like ⁵⁵  a charm ⁵⁶  for the one who offers it; ⁵⁷ 

in whatever he does ⁵⁸  he succeeds. ⁵⁹ 

Amsal 18:21

18:21 Death and life are in the power ⁶⁰  of the tongue, ⁶¹ 

and those who love its use ⁶²  will eat its fruit.

Amsal 20:17

20:17 Bread gained by deceit ⁶³  tastes sweet to a person, ⁶⁴ 

but afterward his mouth will be filled with gravel. ⁶⁵ 

Amsal 21:26

21:26 All day long he craves greedily, ⁶⁶ 

but the righteous gives and does not hold back. ⁶⁷ 

Amsal 23:1

23:1 When you sit down to eat with a ruler,

consider carefully ⁶⁸  what ⁶⁹  is before you,

Amsal 23:5

23:5 When you gaze upon riches, ⁷⁰  they are gone,

for they surely make wings for themselves,

and fly off into the sky like an eagle! ⁷¹ 

Amsal 23:8

23:8 you will vomit up ⁷²  the little bit you have eaten,

and will have wasted your pleasant words. ⁷³ 

Amsal 23:22

23:22 Listen to your father who begot you,

and do not despise your mother when she is old.

Amsal 25:1-2

Proverbs of Solomon Collected by Hezekiah

25:1 These also are proverbs of Solomon,

which the men of King Hezekiah of Judah copied: ⁷⁴ 

25:2 It is the glory of God ⁷⁵  to conceal ⁷⁶  a matter,

and it is the glory of a king to search out a matter.

Amsal 26:7

26:7 Like legs that hang limp ⁷⁷  from the lame,

so ⁷⁸  is a proverb ⁷⁹  in the mouth of fools.

Amsal 26:15

26:15 The sluggard plunges ⁸⁰  his hand in the dish;

he is too lazy to bring it back to his mouth. ⁸¹ 

Amsal 27:3

27:3 A stone is heavy and sand is weighty,

but vexation ⁸²  by a fool is more burdensome ⁸³  than the two of them.

Amsal 28:21

28:21 To show partiality ⁸⁴  is terrible, ⁸⁵ 

for a person will transgress over the smallest piece of bread. ⁸⁶ 

Amsal 30:2

30:2 Surely ⁸⁷  I am more brutish ⁸⁸  than any other human being, ⁸⁹ 

and I do not have human understanding; ⁹⁰ 

[1:24]  ¹ 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]  ² 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]  ³ tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.

[1:24]  ⁴ 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]  ⁵ sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.

[2:19]  ⁶ tn Heb “all who go in to her will not return.”

[2:19]  ⁷ sn The phrase “reach the paths of life” is a figurative expression for experiencing joy and fullness of blessing (BDB 673 s.v. נָשַׂג 2.a).

[3:13]  ⁸ tn Although the word אַשְׁרֵי (’ashre, “blessed”) is frequently translated “happy” here (so KJV, ASV, NAB, NCV, NRSV, TEV, NLT), such a translation can be somewhat misleading because the word means more than that – “happiness” depends on one’s circumstances. This word reflects that inner joy and heavenly bliss which comes to the person who is pleasing to God, whose way is right before God.

[3:13]  ⁹ tn Heb “the man” (also again in the following line).

[3:13]  ¹⁰ tn The perfect tense verb may be classified as a characteristic or gnomic perfect, as the parallel imperfect tense verb suggests (see note on v. 13b).

[3:13]  ¹¹ tn The imperfect tense verb may be classified as a progressive or habitual imperfect.

[3:27]  ¹² tn The MT has “from its possessors” and the LXX simply has “from the poor.” C. H. Toy (Proverbs [ICC], 77) suggests emending the text to read “neighbors” (changing בְּעָלָיו [be’alav] to רֵעֶיךָ, re’ekha) but that is gratuitous. The idea can be explained as being those who need to possess it, or as BDB 127 s.v. בַּעַל has it with an objective genitive, “the owner of it” = the one to whom it is due.

[3:27]  ¹³ tn The infinitive construct with preposition ב (bet) introduces a temporal clause: “when….”

[3:27]  ¹⁴ tc The form יָדֶיךָ (yadekha) is a Kethib/Qere reading. The Kethib is the dual יָדֶיךָ (“your hands”) and the Qere is the singular יָדְךָ (yadÿkha, “your hand”). Normally the Qere is preferred because it represents an alternate textual tradition that the Masoretes viewed as superior to the received text.

[3:27]  tn Heb “your hand.” The term יָדְךָ (“your hand”) functions as a synecdoche of part (= your hand) for the whole person (= you).

[3:27]  ¹⁵ tn Heb “it is to the power of your hand.” This expression is idiomatic for “it is in your power” or “you have the ability” (Gen 31:29; Deut 28:23; Neh 5:5; Mic 2:1). The noun אֵל (’el) means “power” (BDB 43 s.v. 7), and יָד (yad, “hand”) is used figuratively to denote “ability” (BDB 390 s.v. 2). Several translations render this as “when it is in your power to do it” (KJV, RSV, NRSV, NASB) or “when it is in your power to act” (NIV). W. McKane suggests, “when it is in your power to confer it” (Proverbs [OTL], 215).

[3:27]  ¹⁶ tn Heb “to do [it]” (cf. KJV, NASB, NRSV).

[3:33]  ¹⁷ tn Heb “the curse of the Lord.” This expression features a genitive of possession or source: “the Lord’s curse” or “a curse from the Lord.” The noun מְאֵרַה (mÿ’erah, “curse”) connotes banishment or separation from the place of blessing. It is the antonym of בְּרָכָה (bÿrakhah, “blessing”). The curse of God brings ruin and failure to crops, land in general, an individual, or the nation (Deut 28:20; Mal 2:2; 3:9; see BDB 76 s.v. מְאֵרַה; HALOT 541 s.v.).

[3:33]  ¹⁸ tn Heb “house.” The term בֵּית (bet, “house”) functions as a synecdoche of container (= house) for the persons contained (= household). See, e.g., Exod 1:21; Deut 6:22; Josh 22:15 (BDB 109 s.v. 5.a).

[3:33]  ¹⁹ sn The term “wicked” is singular; the term “righteous” in the second half of the verse is plural. In scripture such changes often hint at God’s reluctance to curse, but eagerness to bless (e.g., Gen 12:3).

[3:33]  ²⁰ sn The term “bless” (בָּרַךְ, barakh) is the antithesis of “curse.” A blessing is a gift, enrichment, or endowment. The blessing of God empowers one with the ability to succeed, and brings vitality and prosperity in the material realm, but especially in one’s spiritual relationship with God.

[3:33]  ²¹ tn Heb “habitation.” The noun נָוֶה (naveh, “habitation; abode”), which is the poetic parallel to בֵּית (bet, “house”), usually refers to the abode of a shepherd in the country: “habitation” in the country (BDB 627 s.v. נָוֶה). It functions as a synecdoche of container (= habitation) for the contents (= people in the habitation and all they possess).

[3:33]  ²² tn The Hebrew is structured chiastically (AB:BA): “The curse of the Lord / is on the house of the wicked // but the home of the righteous / he blesses.” The word order in the translation is reversed for the sake of smoothness and readability.

[6:14]  ²³ tn The noun is an adverbial accusative of manner, explaining the circumstances that inform his evil plans.

[6:14]  ²⁴ tn The word “contention” is from the root דִּין (din); the noun means “strife, contention, quarrel.” The normal plural form is represented by the Qere, and the contracted form by the Kethib.

[6:30]  ²⁵ tn Heb “they do not despise.”

[6:30]  ²⁶ tn Heb “himself” or “his life.” Since the word נֶפֶשׁ (nefesh, traditionally “soul”) refers to the whole person, body and soul, and since it has a basic idea of the bundle of appetites that make up a person, the use here for satisfying his hunger is appropriate.

[7:15]  ²⁷ tn Heb “to look diligently for your face.”

[8:12]  ²⁸ tn The noun is “shrewdness,” i.e., the right use of knowledge in special cases (see also the discussion in 1:4); cf. NLT “good judgment.” The word in this sentence is an adverbial accusative of specification.

[8:12]  ²⁹ tn This verb form is an imperfect, whereas the verb in the first colon was a perfect tense. The perfect should be classified as a gnomic perfect, and this form a habitual imperfect, because both verbs describe the nature of wisdom.

[8:14]  ³⁰ tc In the second half of v. 14 instead of אֲנִי (’ani) the editors propose reading simply לִי (li) as the renderings in the LXX, Latin, and Syriac suggest. Then, in place of the לִי that comes in the same colon, read וְלִי (vÿli). While the MT is a difficult reading, it can be translated as it is. It would be difficult to know exactly what the ancient versions were reading, because their translations could have been derived from either text. They represent an effort to smooth out the text.

[8:14]  tn Heb “To me [belong] counsel and sound wisdom.” The second colon in the verse has: “I, understanding, to me and might.”

[8:14]  sn In vv. 14-17 the pronouns come first and should receive greater prominence – although it is not always easy to do this with English.

[10:6]  ³¹ sn The word “blessings” has the sense of gifts, enrichments, that is, the rewards or the results of being righteous. The blessings come either from the people the righteous deal with, or from God. CEV understands the blessings as praise for good behavior (“Everyone praises good people”).

[10:6]  ³² tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.

[10:6]  ³³ tn Heb “covers.” Behind the speech of the wicked is aggressive violence (W. McKane, Proverbs [OTL], 422).

[10:6]  ³⁴ tn The syntax of this line is ambiguous. The translation takes “the mouth of the wicked” as the nominative subject and “violence” as the accusative direct object; however, the subject might be “violence,” hence: “violence covers the mouth of the wicked” (cf. KJV, ASV, NIV).

[10:20]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn Or “pure”; Heb “choice.”

[10:20]  ³⁸ 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]  ³⁹ 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.

[12:3]  ⁴⁰ tn Heb “a man cannot be.”

[12:3]  ⁴¹ tn The Niphal imperfect of כּוּן (cun, “to be established”) refers to finding permanent “security” (so NRSV, TEV, CEV) before God. Only righteousness can do that.

[12:3]  ⁴² tn Heb “a root of righteousness.” The genitive צַדִּיקִים (tsadiqim, “righteousness”) functions as an attributive adjective. The figure “root” (שֹׁרֶשׁ, shoresh) stresses the security of the righteous; they are firmly planted and cannot be uprooted (cf. NLT “the godly have deep roots”). The righteous are often compared to a tree (e.g., 11:30; Ps 1:3; 92:13).

[13:14]  ⁴³ 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]  ⁴⁴ tn Heb “instruction of the wise.” The term חָכָם (khakham, “the wise”) is a genitive of source.

[13:14]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ 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.

[14:9]  ⁵⁰ tn The noun “fools” is plural but the verb “mock” is singular. This has led some to reverse the line to say “guilty/guilt offering mocks fools” (C. H. Toy, Proverbs [ICC], 287); see, e.g., Isa 1:14; Amos 5:22. But lack of agreement between subject and verb is not an insurmountable difficulty.

[14:9]  ⁵¹ tc The LXX reads “houses of transgressors will owe purification.” Tg. Prov 14:9 has “guilt has its home among fools” (apparently reading לִין לוּן, lin lun).

[14:9]  tn Heb “guilt.” The word אָשָׁם (’asham) has a broad range of meanings: “guilt; reparation.” According to Leviticus, when someone realized he was guilty he would bring a “reparation offering,” a sin offering with an additional tribute for restitution (Lev 5:1-6). It would be left up to the guilty to come forward; it was for the kind of thing that only he would know, for which his conscience would bother him. Fools mock any need or attempt to make things right, to make restitution (cf. NIV, NRSV, NCV, TEV).

[14:9]  ⁵² tn The word רָצוֹן (ratson) means “favor; acceptance; pleasing.” It usually means what is pleasing or acceptable to God. In this passage it either means that the upright try to make amends, or that the upright find favor for doing so.

[15:3]  ⁵³ sn The proverb uses anthropomorphic language to describe God’s exacting and evaluating knowledge of all people.

[15:3]  ⁵⁴ tn The form צֹפוֹת (tsofot, “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil.

[17:8]  ⁵⁵ tn The phrase “works like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[17:8]  ⁵⁶ tn Heb “a stone of favors”; NAB, NRSV “a magic stone.” The term שֹׁחַד (shokhad, “bribe”) could be simply translated as “a gift”; but the second half of the verse says that the one who offers it is successful. At best it could be a gift that opens doors; at worst it is a bribe. The word שֹׁחַד is never used of a disinterested gift, so there is always something of the bribe in it (e.g., Ps 15:5; Isa 1:23). Here it is “a stone that brings favor,” the genitive being the effect or the result of the gift. In other words, it has magical properties and “works like a charm.”

[17:8]  ⁵⁷ tn Heb “in the eyes of its owner.”

[17:8]  ⁵⁸ tn Heb “in all that he turns”; NASB, NIV “wherever he turns.”

[17:8]  ⁵⁹ sn As C. H. Toy points out, the sage is merely affirming a point without making a comment – those who use bribery meet with widespread success (Proverbs [ICC], 341). This does not amount to an endorsement of bribery.

[18:21]  ⁶⁰ tn Heb “in the hand of.”

[18:21]  ⁶¹ sn What people say can lead to life or death. The Midrash on Psalms shows one way the tongue [what is said] can cause death: “The evil tongue slays three, the slanderer, the slandered, and the listener” (Midrash Tehillim 52:2). See J. G. Williams, “The Power of Form: A Study of Biblical Proverbs,” Semeia 17 (1980): 35-38.

[18:21]  ⁶² tn The referent of “it” must be the tongue, i.e., what the tongue says (= “its use”). So those who enjoy talking, indulging in it, must “eat” its fruit, whether good or bad. The expression “eating the fruit” is an implied comparison; it means accept the consequences of loving to talk (cf. TEV).

[20:17]  ⁶³ 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]  ⁶⁴ tn Heb “a man.”

[20:17]  ⁶⁵ 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).

[21:26]  ⁶⁶ tn The construction uses the Hitpael perfect tense הִתְאַוָּה (hit’avvah) followed by the cognate accusative תַאֲוָה (ta’avah). It describes one who is consumed with craving for more. The verse has been placed with the preceding because of the literary connection with “desire/craving.”

[21:26]  ⁶⁷ sn The additional clause, “and does not hold back,” emphasizes that when the righteous gives he gives freely, without fearing that his generosity will bring him to poverty. This is the contrast with the one who is self-indulgent and craves for more.

[23:1]  ⁶⁸ tn The construction uses the imperfect tense of instruction with the infinitive absolute to emphasize the careful discernment required on such occasions. Cf. NIV “note well”; NLT “pay attention.”

[23:1]  ⁶⁹ tn Or “who,” referring to the ruler (so ASV, NAB, TEV).

[23:5]  ⁷⁰ tc The Kethib is הֲתָעוּף (hata’uf), “do your eyes fly [light] on it?” The Qere is the Hiphil, הֲתָעִיף (hata’if) “do you cause your eyes to fly on it?” But the line is difficult. The question may be indirect: If you cast your eyes on it, it is gone – when you think you are close, it slips away.

[23:5]  tn The term “riches” is not in the Hebrew text, but is supplied in the translation based on the previous verse.

[23:5]  ⁷¹ sn This seventh saying warns people not to expend all their energy trying to get rich because riches are fleeting (cf. Instruction of Amememope, chap. 7, 9:10-11 which says, “they have made themselves wings like geese and have flown away to heaven”). In the ancient world the symbol of birds flying away signified fleeting wealth.

[23:8]  ⁷² sn Eating and drinking with a selfish miser would be irritating and disgusting. The line is hyperbolic; the whole experience turns the stomach.

[23:8]  ⁷³ tn Or “your compliments” (so NASB, NIV); cf. TEV “your flattery.”

[23:8]  sn This is the eighth saying; it claims that it would be a mistake to accept hospitality from a stingy person. He is always thinking about the cost, his heart is not in it, and any attempt at pleasant conversation will be lost.

[25:1]  ⁷⁴ sn This section of the book of Proverbs contains proverbs attributed to Solomon but copied by Hezekiah’s sages (between 715 b.c. and 687 b.c.). Some scholars conclude that this has no historical value other than to report the later disposition that people thought they came from Solomon’s time, but if that were the only consideration, then that in itself would have to be considered as a piece of historical information. But if the reference is an earlier note in the collection, then it becomes more valuable for consideration. The proverbs in these lines differ from the earlier ones in that these are multiple line sayings using more similes; chapters 28-29 are similar to 10-16, but chapters 25-27 differ in having few references to God.

[25:2]  ⁷⁵ sn The proverb provides a contrast between God and the king, and therein is the clue to the range of application involved. The interest of the king is ruling or administering his government; and so the subject matter is a contrast to the way God rules his kingdom.

[25:2]  ⁷⁶ sn The two infinitives form the heart of the contrast – “to conceal a matter” and “to search out a matter.” God’s government of the universe is beyond human understanding – humans cannot begin to fathom the intentions and operations of it. But it is the glory of kings to search out matters and make them intelligible to the people. Human government cannot claim divine secrecy; kings have to study and investigate everything before making a decision, even divine government as far as possible. But kings who rule as God’s representatives must also try to represent his will in human affairs – they must even inquire after God to find his will. This is their glorious nature and responsibility. For more general information on vv. 2-27, see G. E. Bryce, “Another Wisdom ‘Book’ in Proverbs,” JBL 91 (1972): 145-57.

[26:7]  ⁷⁷ tn Heb “like the legs which hang down from the lame” (so NASB). The is דַּלְיוּ (dalyu), from דָּלַל (dalal, “to hang; to be low; to languish”) although the spelling of the form indicates it would be from דָּלָה (dalah, “to draw” [water]). The word indicates the uselessness of the legs – they are there but cannot be used. Luther gave the verse a fanciful but memorable rendering: “Like dancing to a cripple, so is a proverb in the mouth of the fool.”

[26:7]  ⁷⁸ tn The proverb does not begin with a כְּ (bet) preposition to indicate a simile; but the analogy within the verse makes it clear that the first line is the emblem. The conjunction vav then indicates the equation – “so.”

[26:7]  ⁷⁹ sn As C. H. Toy puts it, the fool is a “proverb-monger” (Proverbs [ICC], 474); he handles an aphorism about as well as a lame man can walk. The fool does not understand, has not implemented, and cannot explain the proverb. It is useless to him even though he repeats it.

[26:15]  ⁸⁰ tn Heb “buries” (so many English versions); KJV “hideth”; NAB “loses.”

[26:15]  ⁸¹ sn The proverb is stating that the sluggard is too lazy to eat; this is essentially the same point made in 19:24 (see the note there).

[27:3]  ⁸² tn The subject matter is the vexation produced by a fool. The term כַּעַס (ca’as) means “vexation” (ASV); provocation” (NAB, NASB, NIV, NRSV); “anger” (KJV “wrath”) and usually refers to undeserved treatment. Cf. NLT “the resentment caused by a fool.”

[27:3]  sn The same noun is used in 1 Sam 1:6, 16 for the “provocation” given to Hannah by Peninnah for being barren.

[27:3]  ⁸³ sn The contrast is made between dealing with the vexation of a fool and physical labor (moving stones and sand). More tiring is the vexation of a fool, for the mental and emotional effort it takes to deal with it is more draining than physical labor. It is, in the sense of this passage, almost unbearable.

[28:21]  ⁸⁴ tn The construction uses the Hiphil infinitive הַכֵּר (hakken) as the subject of the sentence: “to have respect for [or, recognize] persons is not good” (e.g., 24:23; 18:5; Deut 1:17; Lev 19:15). Such favoritism is “not good”; instead, it is a miscarriage of justice and is to be avoided.

[28:21]  ⁸⁵ tn Heb “not good.” This is a figure of speech known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”

[28:21]  ⁸⁶ tn The meaning and connection of the line is not readily clear. It could be taken in one of two ways: (1) a person can steal even a small piece of bread if hungry, and so the court should show some compassion, or it should show no partiality even in such a pathetic case; (2) a person could be bribed for a very small price (a small piece of bread being the figure representing this). This second view harmonizes best with the law.

[30:2]  ⁸⁷ tn The particle כִּי (ki) functions in an asseverative sense, “surely; indeed; truly” (R. J. Williams, Hebrew Syntax, 73, §449).

[30:2]  ⁸⁸ tn The noun בַּעַר (ba’ar) means “brutishness”; here it functions as a predicate adjective. It is followed by מֵאִישׁ (me’ish) expressing comparative degree: “more than a man” or “more than any man,” with “man” used in a generic sense. He is saying that he has fallen beneath the level of mankind. Cf. NRSV “I am too stupid to be human.”

[30:2]  ⁸⁹ tn Heb “than man.” The verse is using hyperbole; this individual feels as if he has no intelligence at all, that he is more brutish than any other human. Of course this is not true, or he would not be able to speculate on the God of the universe at all.

[30:2]  ⁹⁰ tn Heb “the understanding of a man,” with “man” used attributively here.