Amsal 3:1

Exhortations to Seek Wisdom and Walk with the Lord ¹ 

3:1 My child, ²  do not forget my teaching,

but let your heart keep ³  my commandments,

Amsal 3:3

3:3 Do not let truth and mercy ⁴  leave you;

bind them around your neck,

write them on the tablet of your heart. ⁵ 

Amsal 4:20-23

4:20 My child, pay attention to my words;

listen attentively ⁶  to my sayings.

4:21 Do not let them depart ⁷  from your sight,

guard ⁸  them within your heart; ⁹ 

4:22 for they are life to those who find them

and healing to one’s entire body. ¹⁰ 

4:23 Guard your heart with all vigilance, ¹¹ 

for from it are the sources ¹²  of life.

[3:1]  ¹ sn The chapter begins with an introductory exhortation (1-4), followed by an admonition to be faithful to the Lord (5-12). Wisdom is commended as the most valuable possession (13-18), essential to creation (19-20), and the way to a long and safe life (21-26). There then follows a warning to avoid unneighborliness (27-30) and emulating the wicked (31-35).

[3:1]  ² tn Heb “my son” (likewise in vv. 11, 21).

[3:1]  ³ tn The verb יִצֹּר (yitsor) is a Qal jussive and the noun לִבֶּךָ (libbekha, “your heart”) functions as the subject: “let your heart keep my commandments.”

[3:3]  ⁴ tn The two words חֶסֶד וֶאֶמֶת (khesed ve’emet, “mercy and truth”) form a nominal hendiadys, the second word becoming an adjective: “faithful covenant love” or “loyal [covenant] love and faithfulness.”

[3:3]  ⁵ sn This involves two implied comparisons (hypocatastasis). One is a comparison of living out the duties and responsibilities taught with binding a chain around the neck, and the other is a comparison of the inward appropriation of the teachings with writing them on a tablet. So the teachings are not only to become the lifestyle of the disciple but his very nature.

[4:20]  ⁶ tn Heb “incline your ear.” The verb הַט (hat) is the Hiphil imperative from נָטָה (natah, Hiphil: “to turn to; to incline”). The idiom “to incline the ear” gives the picture of “lean over and listen closely.”

[4:20]  sn Commentators note the use of the body in this section: ear (v. 20), eyes (v. 21), flesh (v. 22), heart (v. 23), lips (v. 24), eyes (v. 25), feet (v. 26), and hands and feet (v. 27). Each is a synecdoche of part representing the whole; the total accumulation signifies the complete person in the process.

[4:21]  ⁷ tn The Hiphil form יַלִּיזוּ (yallizu) follows the Aramaic with gemination. The verb means “to turn aside; to depart” (intransitive Hiphil or inner causative).

[4:21]  ⁸ tn Or “keep” (so KJV, NIV, NRSV and many others).

[4:21]  ⁹ sn The words “eyes” and “heart” are metonymies of subject representing the faculties of each. Cf. CEV “think about it all.”

[4:22]  ¹⁰ tn Heb “to all of his flesh.”

[4:23]  ¹¹ tn Heb “more than all guarding.” This idiom means “with all vigilance.” The construction uses the preposition מִן (min) to express “above; beyond,” the word “all” and the noun “prison; guard; act of guarding.” The latter is the use here (BDB 1038 s.v. מִשְׁמָר).

[4:23]  ¹² sn The word תּוֹצְאוֹת (tots’ot, from יָצָא, yatsa’) means “outgoings; extremities; sources.” It is used here for starting points, like a fountainhead, and so the translation “sources” works well.