Amsal 3:25
Konteks3:25 You will not be afraid 1 of sudden 2 disaster, 3
or when destruction overtakes 4 the wicked; 5
Amsal 10:24
Konteks10:24 What the wicked fears 6 will come on him;
what the righteous desire 7 will be granted. 8
Amsal 14:2
Konteks14:2 The one who walks in his uprightness fears the Lord, 9
but the one who is perverted in his ways 10 despises him.
Amsal 15:33
Konteks15:33 The fear of the Lord provides wise instruction, 11
and before honor comes humility. 12
Amsal 16:6
Konteks16:6 Through loyal love and truth 13 iniquity is appeased; 14
[3:25] 1 tn Heb “do not be afraid.” The negative exhortation אַל־תִּירָא (’al-tira’, “do not be afraid”) is used rhetorically to emphasize that the person who seeks wisdom will have no reason to fear the consequences of wicked actions.
[3:25] 2 tn Heb “terror of suddenness.” The noun פִּתְאֹם (pit’om, “sudden”) functions as an attributive genitive: “sudden terror” (e.g., Job 22:10; BDB 837 s.v.).
[3:25] 3 tn Heb “terror.” The noun פַּחַד (pakhad, “terror”) is a metonymy of effect for cause (= disaster); see BDB 808 s.v. 2. This is suggested by the parallelism with the noun מִשֹּׁאַת (misho’at, “destruction”) in the following colon. The term פַּחַד (“terror”) often refers to the object (or cause) of terror (e.g., Job 3:25; 15:21; 22:10; 31:23; Pss 31:12; 36:2; Isa 24:18; Jer 48:44).
[3:25] 4 tn Heb “or the destruction of the wicked when it comes.”
[3:25] 5 tn Heb “destruction of the wicked.” The noun רְשָׁעִים (rÿsha’im, “wicked ones”) probably functions as an objective genitive (the destruction that comes on the wicked) or a genitive of source (the destruction that the wicked bring on others).
[10:24] 6 tn Heb “the dread of the wicked.” The noun רָשָׁע (rasha’, “wicked”) is a subjective genitive. The noun מְגוֹרַת (mÿgorat) refers to “the feared thing,” that is, what the wicked dread. The wicked are afraid of the consequences of their sinful actions; however, they cannot escape these consequences.
[10:24] 7 tn Heb “the desire of the righteous.” The noun צַדִּיק (tsadiq, “righteous”) is a subjective genitive.
[10:24] 8 tn Heb “it will give.” When used without an expressed subject, the verb יִתֵּן (yitten) has a passive nuance: “it will be granted.”
[14:2] 9 tn Heb “fear of the
[14:2] 10 tn Heb “crooked of ways”; NRSV “devious in conduct.” This construct phrase features a genitive of specification: “crooked in reference to his ways.” The term “ways” is an idiom for moral conduct. The evidence that people fear the
[15:33] 11 tn Heb “[is] instruction of wisdom” (KJV and NASB similar). The noun translated “wisdom” is an attributive genitive: “wise instruction.”
[15:33] sn The idea of the first line is similar to Prov 1:7 and 9:10. Here it may mean that the fear of the
[15:33] 12 tn Heb “[is] humility” (so KJV). The second clause is a parallel idea in that it stresses how one thing leads to another – humility to honor. Humble submission in faith to the
[16:6] 13 sn These two words are often found together to form a nominal hendiadys: “faithful loyal love.” The couplet often characterize the
[16:6] 14 tn Heb “is atoned”; KJV “is purged”; NAB “is expiated.” The verb is from I כָּפַר (kafar, “to atone; to expiate; to pacify; to appease”; HALOT 493-94 s.v. I כפר). This root should not be confused with the identically spelled Homonym II כָּפַר (kafar, “to cover over”; HALOT 494 s.v. II *כפר). Atonement in the OT expiated sins, it did not merely cover them over (cf. NLT). C. H. Toy explains the meaning by saying it affirms that the divine anger against sin is turned away and man’s relation to God is as though he had not sinned (Proverbs [ICC], 322). Genuine repentance, demonstrated by loyalty and truthfulness, appeases the anger of God against one’s sin.
[16:6] 15 tn Heb “fear of the
[16:6] 16 tn Heb “turns away from”; NASB “keeps away from.”
[16:6] 17 sn The Hebrew word translated “evil” (רַע, ra’) can in some contexts mean “calamity” or “disaster,” but here it seems more likely to mean “evil” in the sense of sin. Faithfulness to the