Amsal 1:2-3

1:2 To ¹  learn ²  wisdom ³  and moral instruction, ⁴ 

and to discern ⁵  wise counsel. ⁶ 

1:3 To receive ⁷  moral instruction ⁸  in skillful living, ⁹ 

in ¹⁰  righteousness, ¹¹  justice, ¹²  and equity. ¹³ 

Amsal 1:9

1:9 For they will be like ¹⁴  an elegant ¹⁵  garland ¹⁶  on ¹⁷  your head,

and like ¹⁸  pendants ¹⁹  around ²⁰  your neck.

Amsal 1:12

1:12 We will swallow them alive ²¹  like Sheol, ²² 

those full of vigor ²³  like those going down to the Pit.

Amsal 1:23

1:23 If only ²⁴  you will respond ²⁵  to my rebuke, ²⁶ 

then ²⁷  I will pour ²⁸  out my thoughts ²⁹  to you

and ³⁰  I will make ³¹  my words known to you.

Amsal 1:31

1:31 Therefore ³²  they will eat from the fruit ³³  of their way, ³⁴ 

and they will be stuffed full ³⁵  of their own counsel.

Amsal 2:11

2:11 Discretion ³⁶  will protect you, ³⁷ 

understanding will guard you,

Amsal 3:13

Blessings of Obtaining Wisdom

3:13 Blessed ³⁸  is the one ³⁹  who finds ⁴⁰  wisdom,

and the one who obtains ⁴¹  understanding.

Amsal 3:18

3:18 She is like ⁴²  a tree of life ⁴³  to those who obtain her, ⁴⁴ 

and everyone who grasps hold of her will be blessed. ⁴⁵ 

Amsal 4:5

4:5 Acquire wisdom, acquire understanding;

do not forget and do not turn aside from the words I speak. ⁴⁶ 

Amsal 5:6

5:6 Lest ⁴⁷  she should make level the path leading to life, ⁴⁸ 

her paths are unstable ⁴⁹  but she does not know it. ⁵⁰ 

Amsal 7:26

7:26 for she has brought down ⁵¹  many fatally wounded,

and all those she has slain are many. ⁵² 

Amsal 8:12

8:12 “I, wisdom, live with prudence, ⁵³ 

and I find ⁵⁴  knowledge and discretion.

Amsal 8:21

8:21 that I may cause ⁵⁵  those who love me to inherit wealth,

and that I may fill ⁵⁶  their treasuries. ⁵⁷ 

Amsal 8:32

8:32 “So now, children, ⁵⁸  listen to me;

blessed are those who keep my ways.

Amsal 9:10

9:10 The beginning ⁵⁹  of wisdom is to fear the Lord, ⁶⁰ 

and acknowledging ⁶¹  the Holy One ⁶²  is understanding.

Amsal 10:15

10:15 The wealth of a rich person is like ⁶³  a fortified city, ⁶⁴ 

but the poor are brought to ruin ⁶⁵  by ⁶⁶  their poverty.

Amsal 10:23-24

10:23 Carrying out a wicked scheme ⁶⁷  is enjoyable ⁶⁸  to a fool,

and so is wisdom for the one who has discernment. ⁶⁹ 

10:24 What the wicked fears ⁷⁰  will come on him;

what the righteous desire ⁷¹  will be granted. ⁷² 

Amsal 11:6-7

11:6 The righteousness of the upright will deliver them, ⁷³ 

but the faithless will be captured ⁷⁴  by their own desires. ⁷⁵ 

11:7 When a wicked person dies, his expectation perishes, ⁷⁶ 

and the hope of his strength ⁷⁷  perishes. ⁷⁸ 

Amsal 12:1

12:1 The one who loves discipline loves knowledge, ⁷⁹ 

but the one who hates reproof is stupid. ⁸⁰ 

Amsal 12:13

12:13 The evil person is ensnared ⁸¹  by the transgression of his speech, ⁸² 

but the righteous person escapes out of trouble. ⁸³ 

Amsal 12:26

12:26 The righteous person is cautious in his friendship, ⁸⁴ 

but the way of the wicked leads them astray.

Amsal 13:4

13:4 The appetite ⁸⁵  of the sluggard ⁸⁶  craves ⁸⁷  but gets nothing,

but the desire of the diligent will be abundantly satisfied. ⁸⁸ 

Amsal 13:10

13:10 With pride ⁸⁹  comes only ⁹⁰  contention,

but wisdom is with the well-advised. ⁹¹ 

Amsal 13:12

13:12 Hope ⁹²  deferred ⁹³  makes the heart sick, ⁹⁴ 

but a longing fulfilled ⁹⁵  is like ⁹⁶  a tree of life.

Amsal 14:20

14:20 A poor person is disliked ⁹⁷  even by his neighbors,

but those who love the rich are many.

Amsal 14:26

14:26 In the fear of the Lord one has ⁹⁸  strong confidence, ⁹⁹ 

and it will be a refuge ¹⁰⁰  for his children.

Amsal 15:3

15:3 The eyes of the Lord ¹⁰¹  are in every place,

keeping watch ¹⁰²  on those who are evil and those who are good.

Amsal 15:19

15:19 The way of the sluggard is like a hedge of thorns, ¹⁰³ 

but the path of the upright is like ¹⁰⁴  a highway. ¹⁰⁵ 

Amsal 15:25

15:25 The Lord tears down the house of the proud, ¹⁰⁶ 

but he maintains the boundaries of the widow. ¹⁰⁷ 

Amsal 15:32-33

15:32 The one who refuses correction despises himself, ¹⁰⁸ 

but whoever hears ¹⁰⁹  reproof acquires understanding. ¹¹⁰ 

15:33 The fear of the Lord provides wise instruction, ¹¹¹ 

and before honor comes humility. ¹¹² 

Amsal 16:10

16:10 The divine verdict ¹¹³  is in the words ¹¹⁴  of the king,

his pronouncements ¹¹⁵  must not act treacherously ¹¹⁶  against justice.

Amsal 17:8

17:8 A bribe works like ¹¹⁷  a charm ¹¹⁸  for the one who offers it; ¹¹⁹ 

in whatever he does ¹²⁰  he succeeds. ¹²¹ 

Amsal 17:15

17:15 The one who acquits the guilty and the one who condemns the innocent ¹²²  –

both of them are an abomination to the Lord. ¹²³ 

Amsal 19:6

19:6 Many people entreat the favor ¹²⁴  of a generous person, ¹²⁵ 

and everyone is the friend ¹²⁶  of the person who gives gifts. ¹²⁷ 

Amsal 19:22

19:22 What is desirable ¹²⁸  for a person is to show loyal love, ¹²⁹ 

and a poor person is better than a liar. ¹³⁰ 

Amsal 20:3

20:3 It is an honor for a person ¹³¹  to cease ¹³²  from strife,

but every fool quarrels. ¹³³ 

Amsal 20:17

20:17 Bread gained by deceit ¹³⁴  tastes sweet to a person, ¹³⁵ 

but afterward his mouth will be filled with gravel. ¹³⁶ 

Amsal 21:12

21:12 The Righteous One ¹³⁷  considers ¹³⁸  the house ¹³⁹  of the wicked;

he overthrows the wicked to their ruin. ¹⁴⁰ 

Amsal 21:15

21:15 Doing ¹⁴¹  justice brings ¹⁴²  joy to the righteous

and terror ¹⁴³  to those who do evil.

Amsal 22:18

22:18 For it is pleasing if ¹⁴⁴  you keep these sayings ¹⁴⁵  within you,

and ¹⁴⁶  they are ready on your lips. ¹⁴⁷ 

Amsal 24:19

24:19 Do not fret because of evil people

or be envious of wicked people,

Amsal 25:16

25:16 When you find ¹⁴⁸  honey, eat only what is sufficient for you,

lest you become stuffed ¹⁴⁹  with it and vomit it up. ¹⁵⁰ 

Amsal 25:22

25:22 for you will heap coals of fire on his head, ¹⁵¹ 

and the Lord will reward you. ¹⁵² 

Amsal 28:12

28:12 When the righteous rejoice, ¹⁵³  great is the glory, ¹⁵⁴ 

but when the wicked rise to power, people are sought out. ¹⁵⁵ 

Amsal 28:25

28:25 The greedy person ¹⁵⁶  stirs up dissension, ¹⁵⁷ 

but the one who trusts ¹⁵⁸  in the Lord will prosper. ¹⁵⁹ 

Amsal 29:15

29:15 A rod and reproof ¹⁶⁰  impart ¹⁶¹  wisdom,

but a child who is unrestrained ¹⁶²  brings shame ¹⁶³  to his mother. ¹⁶⁴ 

Amsal 31:9

31:9 Open your mouth, judge in righteousness, ¹⁶⁵ 

and plead the cause ¹⁶⁶  of the poor and needy.

Amsal 31:23

31:23 Her husband is well-known ¹⁶⁷  in the city gate ¹⁶⁸ 

when he sits with the elders ¹⁶⁹  of the land.

[1:2]  ¹ tn The infinitive construct + ל (lamed) here designates purpose. This is the first of five purpose clauses in the opening section (1:2a, 2b, 3a, 4a, 6a). This clause reveals the purpose of the collection of proverbs in general. The three purpose clauses that follow qualify this general purpose.

[1:2]  ² tn Heb “to know.” The verb יָדַע (yada’) here means “to gain knowledge of” or “to become wise in” (BDB 394 s.v. 5). This term refers to experiential knowledge, not just cognitive knowledge; it includes the intellectual assimilation and practical use of what is acquired.

[1:2]  ³ sn The noun “wisdom” (חָכְמָה, khokhmah) could be nuanced “moral skill.” It refers to “skill” that produces something of value. It is used in reference to the skill of seamen (Ps 107:27), abilities of weavers (Exod 35:26), capabilities of administrators (1 Kgs 3:28), or skill of craftsmen (Exod 31:6). In the realm of moral living, it refers to skill in living – one lives life with moral skill so that something of lasting value is produced from one’s life.

[1:2]  ⁴ tn Heb “instruction.” The noun מוּסָר (musar) has a three-fold range of meanings: (1) physical or parental: “discipline; chastisement” (2) verbal: “warning; exhortation” and (3) moral: “training; instruction” (BDB 416 s.v. מוּסָר; HALOT 557 s.v. מוּסָר). Its parallelism with חָכְמָה (khokhmah, “wisdom, moral skill”) suggests that it refers to moral training or instruction that the Book of Proverbs offers to its readers. This instruction consists of wisdom acquired by observing the consequences of foolish actions in others and developing the ability to control the natural inclination to folly. This sometimes comes through experiencing chastisement from God. Sensing something of this nuance, the LXX translated this term with the Greek word for “child-training.”

[1:2]  ⁵ tn The infinitive construct + ל (lamed) here designates a second purpose of the book: to compare and to make proper evaluation of the sayings of the wise. The term בִין (bin, “to discern”) refers to the ability to make distinctions between things. This is illustrated by its derivatives: The related preposition means “between” and the related noun means “space between.” So the verb refers to the ability to discern between moral options.

[1:2]  ⁶ tn Heb “words of discernment.” The noun בִינָה (binah, “discernment”) functions as an attributive genitive: “discerning words” or “wise sayings” (so NLT). This noun is a cognate accusative of the infinitive of the same root לְהָבִין (lÿhavin, “to discern”). The phrase “to discern words of discernment” refers to the ability (1) to distinguish truth from falsehood or (2) to understand wise sayings, such as in Proverbs.

[1:3]  ⁷ tn The infinitive construct + ל (lamed) here designates a further purpose of the book: This focuses on the purpose of the book from the perspective of the student/disciple. The verb לָקַח (laqakh, “receive”) means to acquire something worth having. It is parallel to the verb “treasure up” in 2:1.

[1:3]  ⁸ tn Heb “instruction.” See note on the same term in 1:2.

[1:3]  ⁹ tc MT reads the genitive-construct phrase מוּסַר הַשְׂכֵּל (musar haskel, “discipline of prudence”). Syriac adds vav (ו) and reads מוּסַר וְהַשְׂכֵּל (musar wÿhaskel, “discipline and prudence”). MT is the more difficult reading in terms of syntax, so is preferred as the original reading.

[1:3]  tn Heb “discipline of prudence.” The term הַשְׂכֵּל (haskel, “of prudence”) is a Hiphil infinitive absolute, functioning as an emphatic genitive of result, describing the results of a self-disciplined life. The basic meaning of שָׂכַל is “to be prudent, circumspect,” and the Hiphil stem means “to give attention to, consider, ponder; have insight, understanding” (BDB 968 s.v. I שָׂכַל). It is a synonym of חָכְמָה (khokhmah, “wisdom”), but while חָכְמָה focuses on living skillfully, שָׂכַל (sakhal) focuses on acting prudently. The word can also focus on the results of acting prudently: to have success (e.g., Isa 52:12). Elsewhere, the term describes the prudent actions of Abigail in contrast to her foolish husband Nabal (1 Sam 25).

[1:3]  ¹⁰ tn Heb “righteousness and justice and equity.” The three nouns that follow “self-discipline of prudence” are adverbial accusatives of manner, describing the ways in which the disciplined prudent activity will be manifested: “in righteousness, justice, and equity.” The term “in” does not appear in the Hebrew text, but is implied by the syntax; it is inserted in the translation for clarity.

[1:3]  ¹¹ sn The word “righteousness” (צֶדֶק, tsedeq) describes conduct that conforms to a standard. Elsewhere it is used in a concrete sense to refer to commercial weights and measures that conform to a standard (Deut 25:15). In the moral realm it refers to “righteous” conduct that conforms to God’s law.

[1:3]  ¹² tn Heb “and justice.” The conjunction “and” appears in the Hebrew text, but is omitted in the translation for the sake of English style and smoothness.

[1:3]  sn The noun מִשְׁפָּט (mishpat, “justice, judgment”) refers to the ability to make a decision that is just (e.g., Deut 16:18; 1 Kgs 3:28). From this legal background, the term came to mean one’s right or precedent. The person with prudence will make decisions that are just and right.

[1:3]  ¹³ sn The Hebrew noun translated “equity” comes from the root יָשָׁר (yashar) which has the basic idea of “upright, straight, right.” It refers to activity that is morally upright and straight, that is, on the proper moral path. Elsewhere it is used in a concrete sense to describe cows walking straight down a path without turning right or left (1 Sam 6:12). Wisdom literature often uses the motif of the straight path to describe a morally “straight” life.

[1:9]  ¹⁴ 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.

[1:9]  ¹⁵ tn Heb “a garland of grace.” The word חֵן (khen, “grace”) refers to qualities that make a person pleasant and agreeable, e.g., a gracious and charming person (BDB 336 s.v.). The metaphor compares the teachings that produce these qualities to an attractive wreath.

[1:9]  ¹⁶ tn The noun לִוְיַה (livyah, “wreath; garland”) refers to a headdress and appears only twice in the OT (Prov 1:9; 4:9; BDB 531 s.v.; HALOT 524 s.v.).

[1:9]  ¹⁷ tn Heb “for.”

[1:9]  ¹⁸ 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.

[1:9]  ¹⁹ tn Cf. KJV, ASV “chains”; NIV “a chain”; but this English term could suggest a prisoner’s chain to the modern reader rather than adornment.

[1:9]  ²⁰ tn Heb “for.”

[1:12]  ²¹ 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]  ²² 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]  ²³ 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.

[1:23]  ²⁴ tn The imperfect tense is in the conditional protasis without the conditional particle, followed by the clause beginning with הִנֵּה (hinneh, “then”). The phrase “If only…” does not appear in the Hebrew but is implied by the syntax; it is supplied in the translation for the sake of clarity.

[1:23]  ²⁵ tn Heb “turn.” The verb is from שׁוּב (shuv, “to return; to respond; to repent”).

[1:23]  ²⁶ sn The noun תּוֹכַחַת (tokhakhat, “rebuke”) is used in all kinds of disputes including rebuking, arguing, reasoning, admonishing, and chiding. The term is broad enough to include here warning and rebuke. Cf. KJV, NAB, NRSV “reproof”; TEV “when I reprimand you”; CEV “correct you.”

[1:23]  ²⁷ tn Heb “Behold!”

[1:23]  ²⁸ tn The Hiphil cohortative of נָבַע (nava’, “to pour out”) describes the speaker’s resolution to pour out wisdom on those who respond.

[1:23]  ²⁹ tn Heb “my spirit.” The term “spirit” (רוּחַ, ruakh) functions as a metonymy (= spirit) of association (= thoughts), as indicated by the parallelism with “my words” (דְּבָרַי, dÿbaray). The noun רוּחַ (ruakh, “spirit”) can have a cognitive nuance, e.g., “spirit of wisdom” (Exod 28:3; Deut 34:9). It is used metonymically for “words” (Job 20:3) and “mind” (Isa 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; see BDB 925 s.v. רוּחַ 6). The “spirit of wisdom” produces skill and capacity necessary for success (Isa 11:2; John 7:37-39).

[1:23]  ³⁰ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[1:23]  ³¹ tn Here too the form is the cohortative, stressing the resolution of wisdom to reveal herself to the one who responds.

[1:31]  ³² tn The vav (ו) prefixed to the verb וְיֹאכְלוּ (vÿyo’khÿlu) functions in a consecutive logical sense: “therefore.”

[1:31]  ³³ 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]  ³⁴ 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]  ³⁵ 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).

[2:11]  ³⁶ tn The word מְזִמָּה (mÿzimmah, “discretion”) is the ability to know the best course of action for achieving one’s goal. It is knowledge and understanding with a purpose. This kind of knowledge enables one to make the right choices that will protect him from blunders and their consequences (cf. NLT “wise planning”; CEV “sound judgment”).

[2:11]  ³⁷ tn Heb “will watch over you.”

[3:13]  ³⁸ 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]  ³⁹ tn Heb “the man” (also again in the following line).

[3:13]  ⁴⁰ 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]  ⁴¹ tn The imperfect tense verb may be classified as a progressive or habitual imperfect.

[3:18]  ⁴² 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.

[3:18]  ⁴³ sn The metaphor compares wisdom to the symbol of vitality and fullness of life. This might be an allusion to Gen 3:22, suggesting that what was lost as a result of the Fall may be recovered through wisdom: long and beneficial life (R. Marcus, “The Tree of Life in Proverbs,” JBL 62 [1943]: 117-20).

[3:18]  ⁴⁴ tn Heb “lay hold of her.”

[3:18]  ⁴⁵ tn The singular participle מְאֻשָּׁר (mÿ’ushar, literally, “he will be blessed”) functions as a distributive singular for a plural subject (GKC 464 §145.l): “each and everyone will be blessed.” Not recognizing this point of syntax, the BHS editors unnecessarily suggest emending this singular form to the plural.

[4:5]  ⁴⁶ tn Heb “from the words of my mouth” (so KJV, NASB, NRSV); TEV, CEV “what I say.”

[4:5]  sn The verse uses repetition for the imperative “acquire” to underscore the importance of getting wisdom; it then uses two verb forms for the one prepositional phrase to stress the warning.

[5:6]  ⁴⁷ tn The particle פֶּן (pen) means “lest” (probably from “for the aversion of”). It occurs this once, unusually, preceding the principal clause (BDB 814 s.v.). It means that some action has been taken to avert or avoid what follows. She avoids the path of life, albeit ignorantly.

[5:6]  ⁴⁸ tn Heb “the path of life.” The noun חַיִּים (khayyim, “of life”) functions as a genitive of direction (“leading to”).

[5:6]  ⁴⁹ sn The verb נוּעַ (nua’) means “to quiver; to wave; to waver; to tremble”; cf. KJV “her ways are moveable”; NAB “her paths will ramble”; NLT “She staggers down a crooked trail.” The ways of the adulterous woman are unstable (BDB 631 s.v.).

[5:6]  ⁵⁰ sn The sadder part of the description is that this woman does not know how unstable her life is, or how uneven. However, Thomas suggests that it means, “she is not tranquil.” See D. W. Thomas, “A Note on לא תדע in Proverbs v 6,” JTS 37 (1936): 59.

[7:26]  ⁵¹ tn Heb “she has caused to fall.”

[7:26]  ⁵² tn Heb “numerous” (so NAB, NASB, NRSV, NLT) or “countless.”

[8:12]  ⁵³ 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]  ⁵⁴ 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.

[8:21]  ⁵⁵ tn The infinitive construct expressing the purpose of the preceding “walk” in the way of righteousness. These verses say that wisdom is always on the way of righteousness for the purposes of bestowing the same to those who find her. If sin is involved, then wisdom has not been followed.

[8:21]  ⁵⁶ tn The Piel imperfect continues the verbal idea that the infinitive began in the parallel colon even though it does not have the vav on the form.

[8:21]  ⁵⁷ tc The LXX adds at the end of this verse: “If I declare to you the things of daily occurrence, I will remember to recount the things of old.”

[8:32]  ⁵⁸ tn Heb “sons.”

[9:10]  ⁵⁹ sn The difference between תְּחִלַּת (tÿkhillat) here and רֵאשִׁית (re’shit) of 1:7, if there is any substantial difference, is that this term refers to the starting point of wisdom, and the earlier one indicates the primary place of wisdom (K&D 16:202).

[9:10]  ⁶⁰ tn Heb “fear of the Lord.”

[9:10]  ⁶¹ tn Heb “knowledge of the Holy One” (so ASV, NAB, NASB, NIV, NRSV).

[9:10]  ⁶² tn The word is in the plural in the Hebrew (literally “holy ones”; KJV “the holy”). It was translated “holy men” in Tg. Prov 9:10. But it probably was meant to signify the majestic nature of the Lord. As J. H. Greenstone says, he is “all-holy” (Proverbs, 94). This is an example of the plural of majesty, one of the honorific uses of the plural (see IBHS 122-23 §7.4.3b).

[10:15]  ⁶³ tn Heb “is.” This expression, “a rich man’s wealth is his strong city,” is a metaphor. The comparative particle “like” is supplied in the translation for the sake of clarity and smoothness.

[10:15]  ⁶⁴ tn Heb “a city of his strength.” The genitive עֹז (’oz, “strength”) functions as an attributive genitive: “strong city” = “fortified city.” This phrase is a metaphor; wealth protects its possessions against adversity like a fortified city. Such wealth must be attained by diligence and righteous means (e.g., 13:8; 18:23; 22:7).

[10:15]  ⁶⁵ tn Heb “the ruin of the poor.” The term דַּלִּים (dalim, “of the poor”) functions as an objective genitive. Poverty leads to the ruin of the poor. The term “ruin” includes the shambles in which the person lives. This provides no security but only the fear of ruin. This proverb is an observation on life.

[10:15]  ⁶⁶ tn Heb “is their poverty.”

[10:23]  ⁶⁷ tn Heb “doing a plan.” The noun זִמָּה (zimmah, “plan”) is often used pejoratively of a scheme to do wickedness. It is used elsewhere for planning lewdness, murder, incest, adultery, idolatry, and licentiousness. Any planned gross impropriety gives the fool pleasure. The verb עָשָׂה (’asah, “to do”) here means “to carry out (a plan)” (BDB 794 s.v.).

[10:23]  ⁶⁸ tn Heb “like sport” (so NASB, NRSV). The noun שְׂחוֹק (sÿkhoq, “sport”) is used elsewhere to refer to what is exhilarating and pleasurable (BDB 966 s.v.). As W. G. Plaut says, it is like child’s play (Proverbs, 132). For the fool evil brings such enjoyment; for the discerning wisdom does.

[10:23]  ⁶⁹ tn Heb “a man of discernment.”

[10:24]  ⁷⁰ 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]  ⁷¹ tn Heb “the desire of the righteous.” The noun צַדִּיק (tsadiq, “righteous”) is a subjective genitive.

[10:24]  ⁷² tn Heb “it will give.” When used without an expressed subject, the verb יִתֵּן (yitten) has a passive nuance: “it will be granted.”

[11:6]  ⁷³ sn The contrast is between being rescued or delivered (נָצַל, natsal) and being captured (לָכַד, lakhad). Righteousness is freeing; [evil] desires are enslaving.

[11:6]  ⁷⁴ tn Heb “taken captive” (so NRSV); NIV, TEV “are trapped.”

[11:6]  ⁷⁵ tn Heb “but by the desire of the faithless are they taken captive.”

[11:7]  ⁷⁶ tn The first colon features an imperfect tense depicting habitual action, while the second has a perfect tense verb depicting gnomic action.

[11:7]  sn The subject of this proverb is the hope of the wicked, showing its consequences – his expectations die with him (Ps 49). Any hope for long life and success borne of wickedness will be disappointed.

[11:7]  ⁷⁷ tc There are several suggested changes for this word אוֹנִים (’onim, “vigor” or “strength”). Rashi, a Jewish scholar who lived a.d. 1040-1105, suggests that the word refers to children, a meaning implied from Gen 49:3. This would mean that even his children would not benefit from his wickedness. Tg. Prov 11:7 rendered it “who practice crookedness,” deriving it from the first root which means “wickedness.”

[11:7]  ⁷⁸ tc The LXX adds an antithesis to this: “When the righteous dies, hope does not perish.” The LXX translators wanted to see the hope of the righteous fulfilled in the world to come.

[12:1]  ⁷⁹ sn Those who wish to improve themselves must learn to accept correction; the fool hates/rejects any correction.

[12:1]  ⁸⁰ sn The word בָּעַר (ba’ar, “brutish; stupid”) normally describes dumb animals that lack intellectual sense. Here, it describes the moral fool who is not willing to learn from correction. He is like a dumb animal (so the term here functions as a hypocatastasis: implied comparison).

[12:13]  ⁸¹ tc MT reads the noun מוֹקֵשׁ (moqesh, “bait; lure”). The LXX, Syriac and Tg. Prov 12:13 took it as a passive participle (“is ensnared”). The MT is the more difficult reading and so is preferred. The versions appear to be trying to clarify a difficult reading.

[12:13]  tn Heb “snare of a man.” The word “snare” is the figurative meaning of the noun מוֹקֵשׁ (“bait; lure” from יָקַשׁ [yaqash, “to lay a bait, or lure”]).

[12:13]  ⁸² tn Heb “transgression of the lips.” The noun “lips” is a genitive of specification and it functions as a metonymy of cause for speech: sinful talk or sinning by talking. J. H. Greenstone suggests that this refers to litigation; the wicked attempt to involve the innocent (Proverbs, 131).

[12:13]  ⁸³ sn J. H. Greenstone suggests that when the wicked become involved in contradictions of testimony, the innocent is freed from the trouble. Another meaning would be that the wicked get themselves trapped by what they say, but the righteous avoid that (Proverbs, 131).

[12:26]  ⁸⁴ tn The line has several possible translations: (1) The verb יָתֵר (yater) can mean “to spy out; to examine,” which makes a good contrast to “lead astray” in the parallel colon. (2) יָתֵר could be the Hophal of נָתַר (natar, Hiphil “to set free”; Hophal “to be set free”): “the righteous is delivered from harm” [reading mera`ah] (J. A. Emerton, “A Note on Proverbs 12:26,” ZAW 76 [1964]: 191-93). (3) Another option is, “the righteous guides his friend aright” (cf. NRSV, NLT).

[13:4]  ⁸⁵ tn The noun נֶפֶשׁ (nefesh, traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; BDB 660 s.v. 5.c) or (2) “desire” (e.g., Deut 12:20; Prov 19:8; 21:10; BDB 660 s.v. 6.a).

[13:4]  ⁸⁶ sn The contrast is between the “soul (= appetite) of the sluggard” (נַפְשׁוֹ עָצֵל, nafsho ’atsel) and the “soul (= desire) of the diligent” (נֶפֶשׁ חָרֻצִים, nefesh kharutsim) – what they each long for.

[13:4]  ⁸⁷ tn The Hitpael verb means “to lust after; to crave.” A related verb is used in the Decalogue’s prohibition against coveting (Exod 20:17; Deut 5:21).

[13:4]  ⁸⁸ tn Heb “will be made fat” (cf. KJV, NASB); NRSV “is richly supplied.”

[13:10]  ⁸⁹ sn The parallelism suggests pride here means contempt for the opinions of others. The wise listen to advice rather than argue out of stubborn pride.

[13:10]  ⁹⁰ tn The particle רַק (raq, “only”) modifies the noun “contention” – only contention can come from such a person.

[13:10]  ⁹¹ tn The Niphal of יָעַץ (ya’ats, “to advise; to counsel”) means “to consult together; to take counsel.” It means being well-advised, receiving advice or consultation (cf. NCV “those who take advice are wise”).

[13:12]  ⁹² sn The word “hope” (תּוֹחֶלֶת [tokhelet] from יָחַל [yakhal]) also has the implication of a tense if not anxious wait.

[13:12]  ⁹³ tn The verb is the Pual participle from מָשַׁךְ (mashakh,“to draw; to drag”).

[13:12]  ⁹⁴ sn Failure in realizing one’s hopes can be depressing or discouraging. People can bear frustration only so long (W. G. Plaut, Proverbs, 153).

[13:12]  ⁹⁵ tn Heb “a desire that comes”; cf. CEV “a wish that comes true.”

[13:12]  ⁹⁶ 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.

[14:20]  ⁹⁷ tn Heb “hated.” The verse is just a statement of fact. The verbs “love” and “hate” must be seen in their connotations: The poor are rejected, avoided, shunned – that is, hated; but the rich are sought after, favored, embraced – that is, loved.

[14:26]  ⁹⁸ tn Heb “In the fear of the Lord [is] confidence of strength.” The phrase “one has” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.

[14:26]  ⁹⁹ tn Heb “confidence of strength.” This construct phrase features an attributive genitive: “strong confidence” (so most English versions; NIV “a secure fortress”).

[14:26]  ¹⁰⁰ sn The fear of the Lord will not only provide security for the parent but will also be a refuge for children. The line recalls Exod 20:5-6 where children will reap the benefits of the righteous parents. The line could also be read as “he [= God] will be a refuge for the children.”

[15:3]  ¹⁰¹ sn The proverb uses anthropomorphic language to describe God’s exacting and evaluating knowledge of all people.

[15:3]  ¹⁰² tn The form צֹפוֹת (tsofot, “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil.

[15:19]  ¹⁰³ tn Heb “like an overgrowth”; NRSV “overgrown with thorns”; cf. CEV “like walking in a thorn patch.” The point of the simile is that the path of life taken by the lazy person has many obstacles that are painful – it is like trying to break through a hedge of thorns. The LXX has “strewn with thorns.”

[15:19]  ¹⁰⁴ 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.

[15:19]  ¹⁰⁵ sn The contrast to the “thorny way” is the highway, the Hebrew word signifying a well built-up road (סָלַל, salal, “to heap up”). The upright have no reason to swerve, duck, or detour, but may expect “clear sailing.” Other passages pair these two concepts, e.g., Prov 6:10; 10:26; 28:19.

[15:25]  ¹⁰⁶ sn The “proud” have to be understood here in contrast to the widow, and their “house” has to be interpreted in contrast to the widow’s territory. The implication may be that the “proud” make their gain from the needy, and so God will set the balance right.

[15:25]  ¹⁰⁷ sn The Lord administers justice in his time. The Lord champions the widow, the orphan, the poor, and the needy. These people were often the prey of the proud, who would take and devour their houses and lands (e.g., 1 Kgs 21; Prov 16:19; Isa 5:8-10).

[15:32]  ¹⁰⁸ sn To “despise oneself” means to reject oneself as if there was little value. The one who ignores discipline is not interested in improving himself.

[15:32]  ¹⁰⁹ tn Or “heeds” (so NAB, NIV); NASB “listens to.”

[15:32]  ¹¹⁰ tn The Hebrew text reads קוֹנֶה לֵּב (qoneh lev), the participle of קָנָה (qanah, “to acquire; to possess”) with its object, “heart.” The word “heart” is frequently a metonymy of subject, meaning all the capacities of the human spirit and/or mind. Here it refers to the ability to make judgments or discernment.

[15:33]  ¹¹¹ 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 Lord results from the discipline of wisdom, just as easily as it may mean that the fear of the Lord leads to the discipline of wisdom. The second reading harmonizes with the theme in the book that the fear of the Lord is the starting point.

[15:33]  ¹¹² 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 Lord brings wisdom and honor.

[16:10]  ¹¹³ tn Heb “oracle” (so NAB, NIV) or “decision”; TEV “the king speaks with divine authority.” The term קֶסֶם (qesem) is used in the sense of “oracle; decision; verdict” (HALOT 1115-16 s.v.). The pronouncements of a king form an oracular sentence, as if he speaks for God; they are divine decisions (e.g., Num 22:7; 23:23; 2 Sam 14:20).

[16:10]  ¹¹⁴ tn Heb “on the lips.” The term “lips” is a metonymy of cause referring to what the king says – no doubt what he says officially.

[16:10]  ¹¹⁵ tn Heb “his mouth.” The term “mouth” is a metonymy of cause for what the king says: his pronouncements and legal decisions.

[16:10]  ¹¹⁶ sn The second line gives the effect of the first: If the king delivers such oracular sayings (קֶסֶם, qesem, translated “divine verdict”), then he must be careful in the decisions he makes. The imperfect tense then requires a modal nuance to stress the obligation of the king not to act treacherously against justice. It would also be possible to translate the verb as a jussive: Let the king not act treacherously against justice. For duties of the king, e.g., Psalm 72 and Isaiah 11. For a comparison with Ezekiel 21:23-26, see E. W. Davies, “The Meaning of qesem in Prov 16:10,” Bib 61 (1980): 554-56.

[17:8]  ¹¹⁷ 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]  ¹¹⁸ 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]  ¹¹⁹ tn Heb “in the eyes of its owner.”

[17:8]  ¹²⁰ tn Heb “in all that he turns”; NASB, NIV “wherever he turns.”

[17:8]  ¹²¹ 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.

[17:15]  ¹²² tn Heb “he who justifies the wicked and and he who condemns the righteous” (so NASB). The first colon uses two Hiphil participles, מַצְדִּיק (matsdiq) and מַרְשִׁיעַ (marshia’). The first means “to declare righteous” (a declarative Hiphil), and the second means “to make wicked [or, guilty]” or “to condemn” (i.e., “to declare guilty”). To declare someone righteous who is a guilty criminal, or to condemn someone who is innocent, are both abominations for the Righteous Judge of the whole earth.

[17:15]  ¹²³ tn Heb “an abomination of the Lord.”

[19:6]  ¹²⁴ tn The verb יְחַלּוּ (yÿkhalu) is a Piel imperfect of חָלָה (khalah) meaning “to seek favor; to entreat favor; to mollify; to appease”; cf. NIV “curry favor.” It literally means “making the face of someone sweet or pleasant,” as in stroking the face. To “entreat the favor” of someone is to induce him to show favor; the action aims at receiving gifts, benefits, or any other kind of success.

[19:6]  sn The Hebrew verb translated “entreat the favor” is often used to express prayer when God is the one whose favor is being sought; here it is the prince who can grant requests.

[19:6]  ¹²⁵ tn Heb “the face of a generous man”; ASV “the liberal man.” The term “face” is a synecdoche of part (= face) for the whole (= person).

[19:6]  ¹²⁶ sn The proverb acknowledges the fact of life; but it also reminds people of the value of gifts in life, especially in business or in politics.

[19:6]  ¹²⁷ tn Heb “a man of gifts.” This could be (1) attributive genitive: a man characterized by giving gifts or (2) objective genitive: a man who gives gifts (IBHS 146 §9.5.2b).

[19:22]  ¹²⁸ tn Heb “the desire of a man” (so KJV). The noun in construct is תַּאֲוַת (ta’avat), “desire [of].” Here it refers to “the desire of a man [= person].” Two problems surface here, the connotation of the word and the kind of genitive. “Desire” can also be translated “lust,” and so J. H. Greenstone has “The lust of a man is his shame” (Proverbs, 208). But the sentence is more likely positive in view of the more common uses of the words. “Man” could be a genitive of possession or subjective genitive – the man desires loyal love. It could also be an objective genitive, meaning “what is desired for a man.” The first would be the more natural in the proverb, which is showing that loyal love is better than wealth.

[19:22]  ¹²⁹ tn Heb “[is] his loyal love”; NIV “unfailing love”; NRSV “loyalty.”

[19:22]  ¹³⁰ sn The second half of the proverb presents the logical inference: The liar would be without “loyal love” entirely, and so poverty would be better than this. A poor person who wishes to do better is preferable to a person who makes promises and does not keep them.

[20:3]  ¹³¹ tn Heb “man.”

[20:3]  ¹³² tn Heb “cessation” (שֶׁבֶת, shevet); NAB “to shun strife”; NRSV “refrain from strife.”

[20:3]  sn One cannot avoid conflict altogether; but the proverb is instructing that at the first sign of conflict the honorable thing to do is to find a way to end it.

[20:3]  ¹³³ tn Heb “breaks out.” The Hitpael of the verb גָּלַע (gala’, “to expose; to lay bare”) means “to break out; to disclose oneself,” and so the idea of flaring up in a quarrel is clear. But there are also cognate connections to the idea of “showing the teeth; snarling” and so quarreling viciously.

[20:17]  ¹³⁴ 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]  ¹³⁵ tn Heb “a man.”

[20:17]  ¹³⁶ 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).

[21:12]  ¹³⁷ tn In the book of Proverbs, the Hebrew term צַּדִּיק (ysadiq) normally refers to a human being, and that is a possible translation here (cf. KJV, ASV, NAB), although it would have to refer to a righteous person who was a judge or a ruler with the right to destroy the wicked. Many commentators and English versions simply interpret this as a reference to God (cf. NIV, NRSV, TEV, NLT).

[21:12]  ¹³⁸ tn The form מַשְׂכִּיל (maskil) is now used with the meaning “to consider; to give attention to; to ponder.” It is the careful scrutiny that is given to the household of the wicked before judgment is poured out on them.

[21:12]  ¹³⁹ tn Heb “house.” This term probably means “household” here – the family. One way to read the line is that the righteous judge (human or divine) takes into consideration the wicked person’s family before judging the wicked person. The other – and more plausible – interpretation is that the judge considers the household of the wicked and then on the basis of what was observed judges them.

[21:12]  ¹⁴⁰ tn Heb “to evil” (i.e., catastrophe); cf. NLT “to disaster.”

[21:15]  ¹⁴¹ tn The Qal infinitive construct עֲשׂוֹת (’asot) functions as the subject of the sentence.

[21:15]  ¹⁴² tn The term “brings” is supplied in the translation; many English versions supply a simple copula (“is”).

[21:15]  ¹⁴³ sn The noun means “terror (NAB, NASB, NIV), destruction (KJV, ASV), ruin (cf. NCV).” Its related verb means “be shattered, dismayed.” The idea of “dismay” (NRSV) or “terror” would make the better choice to contrast with “joy” in the first line, but “ruin” is also possible. Whenever justice prevails, whether in the courts or simply in society, the people who practice iniquity may be shaken into reality by fear (cf. CEV “crooks are terrified”).

[22:18]  ¹⁴⁴ tn Or “when” (so NIV).

[22:18]  ¹⁴⁵ tn Heb “keep them,” referring to the words of the wise expressed in these sayings. The referent has been specified in the translation for clarity.

[22:18]  ¹⁴⁶ tn The term “and” does not appear in the Hebrew but is supplied in the translation.

[22:18]  ¹⁴⁷ sn If the teachings are preserved in the heart/mind of the disciple, then that individual will always be ready to speak what was retained.

[25:16]  ¹⁴⁸ tn The verse simply begins “you have found honey.” Some turn this into an interrogative clause for the condition laid down (cf. KJV, ASV, NASB, NLT); most make the form in some way subordinate to the following instruction: “when you find…eat.”

[25:16]  ¹⁴⁹ tn The verb means “to be satisfied; to be sated; to be filled.” Here it means more than satisfied, since it describes one who overindulges and becomes sick. The English verb “stuffed” conveys this idea well.

[25:16]  ¹⁵⁰ sn The proverb warns that anything overindulged in can become sickening. The verse uses formal parallelism to express first the condition and then its consequences. It teaches that moderation is wise in the pleasures of life.

[25:22]  ¹⁵¹ sn The imagery of the “burning coals” represents pangs of conscience, more readily effected by kindness than by violence. These coals produce the sharp pain of contrition through regret (e.g., 18:19; 20:22; 24:17; Gen 42-45; 1 Sam 24:18-20; Rom 12:20). The coals then would be an implied comparison with a searing conscience.

[25:22]  ¹⁵² sn The second consequence of treating enemies with kindness is that the Lord will reward the act. The fact that this is promised shows that the instruction here belongs to the religious traditions of Israel.

[28:12]  ¹⁵³ tn The form בַּעֲלֹץ (ba’alots) is the infinitive construct with the preposition indicating a temporal clause (“when…”); the “righteous” are the subject of this clause (subjective genitive). The word may be taken as a metonymy of adjunct – the righteous exult or rejoice because they are prosperous (cf. NLT “succeed”).

[28:12]  ¹⁵⁴ sn “Glory” here may have the sense of elation and praise.

[28:12]  ¹⁵⁵ tn The meaning of “sought out” (יְחֻפַּשׂ, yÿkhuppas) indicates that people have gone into hiding. So the development of the ideas for this proverb require in the first line that “rejoice” be connected with “triumph” that means they have come to power; and in the second line that “are sought out” means people have gone into hiding (cf. ASV, NIV, NRSV, NLT). C. H. Toy thinks this is too strained; he offers this rendering: “When the righteous are exalted there is great confidence, but when the wicked come into power men hide themselves” (Proverbs [ICC], 500). For the verb G. R. Driver posits an Arabic cognate hafasa, “prostrated; trampled on” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 192-93), which gives a clearer result of wicked rule, but is perhaps unnecessary (e.g., Prov 28:28; 29:2). See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-20.

[28:25]  ¹⁵⁶ tn Heb “wide of soul.” This is an idiom meaning “a greedy person.” The term נֶפֶשׁ (nefesh, traditionally, “soul”) has here its more basic meaning of appetites (a person is a soul, a bundle of appetites; BDB 660 s.v. 5.a). It would mean “wide of appetite” (רְהַב־נֶפֶשׁ), thus “greedy.”

[28:25]  ¹⁵⁷ sn Greed “stirs up” the strife. This individual’s attitude and actions stir up dissension because people do not long tolerate him.

[28:25]  ¹⁵⁸ tn The construction uses the participle בּוֹטֵחַ (boteakh) followed by עַל־יְהוָה (’al-yÿhvah), which gives the sense of “relying confidently on the Lord.” This is the antithesis of the greedy person who pushes to get what he desires.

[28:25]  ¹⁵⁹ tn The verb דָּשֵׁן (dashen) means “to be fat,” and in the Piel/Pual stems “to make fat/to be made fat” (cf. KJV, ASV). The idea of being “fat” was symbolic of health and prosperity – the one who trusts in the Lord will be abundantly prosperous and fully gratified (cf. NRSV “will be enriched”).

[29:15]  ¹⁶⁰ tn The word “rod” is a metonymy of cause, in which the instrument being used to discipline is mentioned in place of the process of disciplining someone. So the expression refers to the process of discipline that is designed to correct someone. Some understand the words “rod and reproof” to form a hendiadys, meaning “a correcting [or, reproving] rod” (cf. NAB, NIV “the rod of correction”).

[29:15]  ¹⁶¹ tn Heb “gives” (so NAB).

[29:15]  ¹⁶² tn The form is a Pual participle; the form means “to let loose” (from the meaning “to send”; cf. KJV, NIV “left to himself”), and so in this context “unrestrained.”

[29:15]  ¹⁶³ sn The Hebrew participle translated “brings shame” is a metonymy of effect; the cause is the unruly and foolish things that an unrestrained child will do.

[29:15]  ¹⁶⁴ sn The focus on the mother is probably a rhetorical variation for the “parent” (e.g., 17:21; 23:24-25) and is not meant to assume that only the mother will do the training and endure the shame for a case like this (e.g., 13:24; 23:13).

[31:9]  ¹⁶⁵ tn The noun צֶדֶק (tsedeq) serves here as an adverbial accusative of manner. The decisions reached (שְׁפָט, shÿfat) in this advocacy must conform to the standard of the law. So it is a little stronger than “judging fairly” (cf. NIV, NCV), although it will be fair if it is done righteously for all.

[31:9]  ¹⁶⁶ sn Previously the noun דִּין (din, judgment”) was used, signifying the legal rights or the pleas of the people. Now the imperative דִּין is used. It could be translated “judge,” but in this context “judge the poor” could be misunderstood to mean “condemn.” Here advocacy is in view, and so “plead the cause” is a better translation (cf. NASB, NIV, NRSV “defend the rights”). It was – and is – the responsibility of the king (ruler) to champion the rights of the poor and needy, who otherwise would be ignored and oppressed. They are the ones left destitute by the cruelties and inequalities of life (e.g., 2 Sam 14:4-11; 1 Kgs 3:16-28; Pss 45:3-5, 72:4; Isa 9:6-7).

[31:23]  ¹⁶⁷ tn The first word of the fourteenth line begins with נ (nun), the fourteenth letter of the Hebrew alphabet. The form is the Niphal participle of יָדַע (yada’); it means that her husband is “known.” The point is that he is a prominent person, respected in the community.

[31:23]  ¹⁶⁸ tn Heb “gate”; the term “city” has been supplied in the translation for clarity.

[31:23]  sn The “gate” was the area inside the entrance to the city, usually made with rooms at each side of the main street where there would be seats for the elders. This was the place of assembly for the elders who had judicial responsibilities.

[31:23]  ¹⁶⁹ tn The construction uses the infinitive construct with the preposition and a pronominal suffix that serves as the subject (subjective genitive) to form a temporal clause. The fact that he “sits with the elders” means he is one of the elders; he sits as a judge among the people.