Amsal 3:27

Wisdom Demonstrated in Relationships with People

3:27 Do not withhold good from those who need it, ¹ 

when ²  you ³  have the ability ⁴  to help. ⁵ 

Amsal 11:14

11:14 When there is no guidance ⁶  a nation falls,

but there is success ⁷  in the abundance of counselors.

Amsal 14:19

14:19 Those who are evil will bow ⁸  before those who are good,

and the wicked will bow ⁹  at the gates ¹⁰  of the righteous.

Amsal 15:23

15:23 A person has joy ¹¹  in giving an appropriate answer, ¹² 

and a word at the right time ¹³  – how good it is!

Amsal 18:5

18:5 It is terrible ¹⁴  to show partiality ¹⁵  to the wicked, ¹⁶ 

by depriving ¹⁷  a righteous man of justice.

Amsal 18:22

18:22 The one who finds ¹⁸  a wife finds what is enjoyable, ¹⁹ 

and receives a pleasurable gift ²⁰  from the Lord. ²¹ 

[3:27]  ¹ 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]  ² tn The infinitive construct with preposition ב (bet) introduces a temporal clause: “when….”

[3:27]  ³ 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]  ⁴ 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]  ⁵ tn Heb “to do [it]” (cf. KJV, NASB, NRSV).

[11:14]  ⁶ tn The word תַּחְבֻּלוֹת (takhvulot, “guidance; direction”) is derived from the root I חָבַל (khaval, “rope-pulling” and “steering” or “directing” a ship; BDB 286 s.v.). Thus spiritual guidance is like steering a ship, here the ship of state (R. N. Whybray, Proverbs [CBC], 68; Prov 1:5). Advice is necessary for the success of a nation.

[11:14]  ⁷ tn Heb “victory.” This term תְּשׁוּעָה (teshu’ah) means “salvation” or “victory” (BDB 448 s.v.); cf. NAB, TEV “security”; NRSV, NLT “safety.” Here, it connotes “success” as the antithesis of the nation falling. The setting could be one of battle or economics. Victory or success will be more likely with good advice. This assumes that the counselors are wise.

[14:19]  ⁸ tn Many versions nuance the perfect tense verb שָׁחַח (shakhakh) as a characteristic perfect. But the proverb suggests that the reality lies in the future. So the verb is best classified as a prophetic perfect (cf. NASB, NIV, CEV, NLT): Ultimately the wicked will acknowledge and serve the righteous – a point the prophets make.

[14:19]  ⁹ tn The phrase “will bow” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.

[14:19]  ¹⁰ sn J. H. Greenstone suggests that this means that they are begging for favors (Proverbs, 154).

[15:23]  ¹¹ tn Heb “joy to the man” or “the man has joy.”

[15:23]  ¹² tn Heb “in the answer of his mouth” (so ASV); NASB “in an apt answer.” The term “mouth” is a metonymy of cause for what he says. But because the parallelism is loosely synonymous, the answer given here must be equal to the good word spoken in season. So it is an answer that is proper or fitting.

[15:23]  ¹³ tn Heb “in its season.” To say the right thing at the right time is useful; to say the right thing at the wrong time is counterproductive.

[18:5]  ¹⁴ tn Heb “not good.” This is a figure known as tapeinosis, a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”

[18:5]  ¹⁵ tn The idiom “lifting up the face of” (שְׂאֵת פְּנֵי, sÿ’et pÿne) means “to show partiality” in decisions (e.g., Deut 10:17; Mal 2:9); cf. CEV, NLT “to favor.” The verbal form is the Qal infinitive construct from נָשָׂא (nasa’), which functions as the subject of the clause.

[18:5]  ¹⁶ tn Or “the guilty,” since in the second colon “righteous” can also be understood in contrast as “innocent” (cf. NRSV, TEV, NLT).

[18:5]  ¹⁷ tn Heb “to turn aside” (so ASV); NASB “to thrust aside.” The second half of the verse may illustrate this reprehensible action. The Hiphil infinitive construct לְהַטּוֹת (lÿhatot) may serve either (1) as result, “showing partiality…so that the righteous are turned away,” or (2) as epexegetical infinitive, “showing partiality…by turning the righteous away.” The second is preferred in the translation. Depriving the innocent of their rights is a perversion of justice.

[18:22]  ¹⁸ tn The verb מָצָא (matsa’, translated “finds”) is used twice in the first colon. It is paralleled by the verb פּוּק (puq, translated “receives”) in the second colon, which carries the same nuance as the preceding verbs. The first perfect tense verb might function in a hypothetical or conditional sense: “If a man finds…then he finds.” But taken as a principle the nuances of the verbs would be gnomic or characteristic.

[18:22]  ¹⁹ tn Heb “good.” The term טוֹב (tov, “good; enjoyable; fortune”) might be an allusion to Gen 2:18, which affirms that it is not good for man to be alone. The word describes that which is pleasing to God, beneficial for life, and abundantly enjoyable.

[18:22]  ²⁰ tn Heb “what is pleasant.” The noun רָצוֹן (ratson, “what is pleasing”) is often interpreted in a religious-theological sense here: “receives favor from the Lord” (cf. KJV, NASB, NIV, NRSV). However, this term is probably referring to the pleasure that a person enjoys in marriage, so it should be understood in a nonreligious, marital sense: “pleasure” (e.g., Esth 1:8; HALOT 1282 s.v. 1); cf. CEV “she is a gift from the Lord.”

[18:22]  sn The parallelism is formal; the second line of the verse continues the first but explains it further: Finding a spouse, one receives a pleasurable gift from God.

[18:22]  ²¹ tc The LXX adds this embellishment to complete the thought: “Whoever puts away a good wife puts away good, and whoever keeps an adulteress is foolish and ungodly.”