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 3:18-19

3:18 She is like ¹⁴  a tree of life ¹⁵  to those who obtain her, ¹⁶ 

and everyone who grasps hold of her will be blessed. ¹⁷ 

3:19 By wisdom the Lord laid the foundation of the earth; ¹⁸ 

he established the heavens by understanding. ¹⁹ 

Amsal 4:1

Admonition to Follow Righteousness and Avoid Wickedness ²⁰ 

4:1 Listen, children, ²¹  to a father’s instruction, ²² 

and pay attention so that ²³  you may gain ²⁴  discernment.

Amsal 4:6

4:6 Do not forsake wisdom, ²⁵  and she will protect you;

love her, and she will guard you.

Amsal 7:5

7:5 so that they may keep you ²⁶  from the adulterous ²⁷  woman,

from the loose woman ²⁸  who flatters you ²⁹  with her words. ³⁰ 

Amsal 9:8

9:8 Do not reprove ³¹  a mocker or ³²  he will hate you;

reprove a wise person and he will love you.

Amsal 10:8

10:8 The wise person ³³  accepts instructions, ³⁴ 

but the one who speaks foolishness ³⁵  will come to ruin. ³⁶ 

Amsal 11:12

11:12 The one who denounces ³⁷  his neighbor lacks wisdom, ³⁸ 

but the one who has discernment ³⁹  keeps silent. ⁴⁰ 

Amsal 11:14

11:14 When there is no guidance ⁴¹  a nation falls,

but there is success ⁴²  in the abundance of counselors.

Amsal 12:1

12:1 The one who loves discipline loves knowledge, ⁴³ 

but the one who hates reproof is stupid. ⁴⁴ 

Amsal 14:16

14:16 A wise person is cautious ⁴⁵  and turns from evil,

but a fool throws off restraint ⁴⁶  and is overconfident. ⁴⁷ 

Amsal 15:2

15:2 The tongue of the wise ⁴⁸  treats knowledge correctly, ⁴⁹ 

but the mouth of the fool spouts out ⁵⁰  folly.

Amsal 15:21

15:21 Folly is a joy to one who lacks sense, ⁵¹ 

but one who has understanding ⁵²  follows an upright course. ⁵³ 

Amsal 15:24

15:24 The path of life is upward ⁵⁴  for the wise person, ⁵⁵ 

to ⁵⁶  keep him from going downward to Sheol. ⁵⁷ 

Amsal 15:33

15:33 The fear of the Lord provides wise instruction, ⁵⁸ 

and before honor comes humility. ⁵⁹ 

Amsal 17:18

17:18 The one who lacks wisdom ⁶⁰  strikes hands in pledge, ⁶¹ 

and puts up financial security ⁶²  for his neighbor. ⁶³ 

Amsal 18:1

18:1 One who has isolated himself ⁶⁴  seeks his own desires; ⁶⁵ 

he rejects ⁶⁶  all sound judgment.

Amsal 19:8

19:8 The one who acquires wisdom ⁶⁷  loves himself; ⁶⁸ 

the one who preserves understanding will prosper. ⁶⁹ 

Amsal 21:22

21:22 The wise person ⁷⁰  can scale ⁷¹  the city of the mighty

and bring down the stronghold ⁷²  in which they trust. ⁷³ 

Amsal 23:9

23:9 Do not speak in the ears of a fool, ⁷⁴ 

for he will despise the wisdom of your words. ⁷⁵ 

Amsal 24:6

24:6 for with guidance you wage your war,

and with numerous advisers there is victory. ⁷⁶ 

Amsal 27:11

27:11 Be wise, my son, ⁷⁷  and make my heart glad,

so that I may answer ⁷⁸  anyone who taunts me. ⁷⁹ 

Amsal 29:9

29:9 If a wise person ⁸⁰  goes to court ⁸¹  with a foolish person,

there is no peace ⁸²  whether he is angry or laughs. ⁸³ 

Amsal 31:10

The Wife of Noble Character ⁸⁴ 

31:10 Who can find ⁸⁵  a wife ⁸⁶  of noble character? ⁸⁷ 

For her value ⁸⁸  is far more than rubies.

Amsal 31:29

31:29 “Many ⁸⁹  daughters ⁹⁰  have done valiantly, ⁹¹ 

but you surpass them all!”

[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.

[3:18]  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.

[3:18]  ¹⁵ 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]  ¹⁶ tn Heb “lay hold of her.”

[3:18]  ¹⁷ 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.

[3:19]  ¹⁸ tn Heb “founded the earth.” The verb יָסַד (yasad, “to establish; to found”) describes laying the foundation of a building (1 Kgs 5:31 [HT]; 7:10; 2 Chr 3:3; Ezra 3:10-12; Zech 4:9) and God laying the foundation of the earth (Job 38:4; Pss 24:2; 89:12; 102:26; 104:5; Isa 48:13; 51:13, 16; Zech 12:1).

[3:19]  ¹⁹ sn The theme of God’s use of wisdom in creation is developed in Prov 8:22-31. Because God established the world to operate according to the principle of wisdom it is impossible for anyone to live successfully in his world apart from the wisdom that only God can give.

[4:1]  ²⁰ sn The chapter includes an exhortation to acquire wisdom (1-4a), a list of the benefits of wisdom (4b-9), a call to pursue a righteous lifestyle (10-13), a warning against a wicked lifestyle (14-19), and an exhortation to righteousness (20-27).

[4:1]  ²¹ tn Heb “sons.”

[4:1]  ²² tn Heb “discipline.”

[4:1]  ²³ tn The Qal infinitive construct with preposition ל (lamed) indicates the purpose/result of the preceding imperative.

[4:1]  ²⁴ tn Heb “know” (so KJV, ASV).

[4:6]  ²⁵ tn Heb “her”; the 3rd person feminine singular referent is personified “wisdom,” which has been specified in the translation for clarity.

[7:5]  ²⁶ tn The infinitive construct with the preposition shows the purpose of associating closely with wisdom: Wisdom will obviate temptations, the greatest being the sexual urge.

[7:5]  ²⁷ tn Heb “strange” (so KJV, ASV).

[7:5]  ²⁸ tn Heb “strange woman.” This can be interpreted as a “wayward wife” (so NIV) or an “unfaithful wife” (so NCV). As discussed earlier, the designations “strange woman” and “foreign woman” could refer to Israelites who stood outside the community in their lawlessness and loose morals – an adulteress or wayward woman. H. Ringgren and W. Zimmerli, however, suggest that she is also a promoter of a pagan cult, but that is not entirely convincing (Spruche/Prediger [ATD], 19).

[7:5]  ²⁹ tn The term “you” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[7:5]  ³⁰ tn Heb “she makes smooth her words.” This expression means “she flatters with her words.”

[9:8]  ³¹ tn In view of the expected response for reproof, the text now uses a negated jussive to advise against the attempt. This is paralleled antithetically by the imperative in the second colon. This imperative is in an understood conditional clause: “if you reprove a wise person.”

[9:8]  ³² tn Heb “lest he hate you.” The particle פֶּן (pen, “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.”

[10:8]  ³³ tn Heb “the wise of heart” (so NASB, NRSV). The genitive noun לֵב (lev, “heart”) functions as an attributive adjective: “the wise heart.” The term לֵב functions as a synecdoche of part (= heart) for the whole person (= person). The heart is emphasized because it is the seat of wisdom (BDB 524 s.v. 3.b).

[10:8]  ³⁴ tn Heb “commandments.”

[10:8]  ³⁵ tn Heb “fool of lips.” The phrase is a genitive of specification: “a fool in respect to lips.” The term “lips” is a metonymy of cause (= lips) for effect (= speech). This person talks foolishness; he is too busy talking to pay attention to instruction.

[10:8]  ³⁶ tn The Niphal verb לָבַט (lavat) means “to be thrust down [or, away]”; that is, “to be ruined; to fall” or “to stumble” (e.g., Hos 4:14). The fool who refuses to listen to advice – but abides by his own standards which he freely expresses – will suffer the predicaments that he creates.

[11:12]  ³⁷ tn Heb “despises” (so NASB) or “belittles” (so NRSV). The participle בָּז (baz, from בּוּז, buz) means “to despise; to show contempt for” someone. It reflects an attitude of pride and judgmentalism. In view of the parallel line, in this situation it would reflect perhaps some public denunciation of another person.

[11:12]  sn According to Proverbs (and the Bible as a whole) how one treats a neighbor is an important part of righteousness. One was expected to be a good neighbor, and to protect and safeguard the life and reputation of a neighbor.

[11:12]  ³⁸ tn Heb “heart.” The noun לֵב (lev, “heart”) functions as a metonymy of association for wisdom, since the heart is often associated with knowledge and wisdom (BDB 524 s.v. 3.a).

[11:12]  ³⁹ tn Heb “a man of discernment.”

[11:12]  ⁴⁰ sn The verb translated “keeps silence” (יַחֲרִישׁ, yakharish) means “holds his peace.” Rather than publicly denouncing another person’s mistake or folly, a wise person will keep quiet about it (e.g., 1 Sam 10:27). A discerning person realizes that the neighbor may become an opponent and someday retaliate.

[11:14]  ⁴¹ 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]  ⁴² 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.

[12:1]  ⁴³ sn Those who wish to improve themselves must learn to accept correction; the fool hates/rejects any correction.

[12:1]  ⁴⁴ 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).

[14:16]  ⁴⁵ tn Heb “fears.” Since the holy name (Yahweh, translated “the Lord”) is not used, it probably does not here mean fear of the Lord, but of the consequences of actions.

[14:16]  ⁴⁶ tn The Hitpael of עָבַר (’avar, “to pass over”) means “to pass over the bounds of propriety; to act insolently” (BDB 720 s.v.; cf. ASV “beareth himself insolently”).

[14:16]  ⁴⁷ tn The verb בָּטַח here denotes self-assurance or overconfidence. Fools are not cautious and do not fear the consequences of their actions.

[15:2]  ⁴⁸ sn The contrast is between the “tongue of the wise” and the “mouth of the fool.” Both expressions are metonymies of cause; the subject matter is what they say. How wise people are can be determined from what they say.

[15:2]  ⁴⁹ tn Or “makes knowledge acceptable” (so NASB). The verb תֵּיטִיב (tetiv, Hiphil imperfect of יָטַב [yatav, “to be good”]) can be translated “to make good” or “to treat in a good [or, excellent] way” (C. H. Toy, Proverbs [ICC], 303). M. Dahood, however, suggests emending the text to תֵּיטִיף (tetif) which is a cognate of נָטַף (nataf, “drip”), and translates “tongues of the sages drip with knowledge” (Proverbs and Northwest Semitic Philology, 32-33). But this change is gratuitous and unnecessary.

[15:2]  ⁵⁰ sn The Hiphil verb יַבִּיעַ (yabia’) means “to pour out; to emit; to cause to bubble; to belch forth.” The fool bursts out with reckless utterances (cf. TEV “spout nonsense”).

[15:21]  ⁵¹ tn The Hebrew text reads לַחֲסַר־לֵב (lakhasar-lev, “to one who lacks heart”). The Hebrew term “heart” represents the mind, the place where proper decisions are made (cf. NIV “judgment”). The one who has not developed this ability to make proper choices finds great delight in folly.

[15:21]  ⁵² tn Heb “a man of understanding” (so KJV, NIV); NLT “a sensible person.”

[15:21]  ⁵³ tn The Hebrew construction is יְיַשֶּׁר־לָכֶת (yÿyasher-lakhet, “makes straight [to] go”). This is a verbal hendiadys, in which the first verb, the Piel imperfect, becomes adverbial, and the second form, the infinitive construct of הָלַךְ, halakh, becomes the main verb: “goes straight ahead” (cf. NRSV).

[15:24]  ⁵⁴ tn There is disagreement over the meaning of the term translated “upward.” The verse is usually taken to mean that “upward” is a reference to physical life and well-being (cf. NCV), and “going down to Sheol” is a reference to physical death, that is, the grave, because the concept of immortality is said not to appear in the book of Proverbs. The proverb then would mean that the wise live long and healthy lives. But W. McKane argues (correctly) that “upwards” in contrast to Sheol, does not fit the ways of describing the worldly pattern of conduct and that it is only intelligible if taken as a reference to immortality (Proverbs [OTL], 480). The translations “upwards” and “downwards” are not found in the LXX. This has led some commentators to speculate that these terms were not found in the original, but were added later, after the idea of immortality became prominent. However, this is mere speculation.

[15:24]  ⁵⁵ tn Heb “to the wise [man],” because the form is masculine.

[15:24]  ⁵⁶ tn The term לְמַעַן (lema’an, “in order to”) introduces a purpose clause; the path leads upward in order to turn the wise away from Sheol.

[15:24]  ⁵⁷ tn Heb “to turn from Sheol downward”; cf. NAB “the nether world below.”

[15:33]  ⁵⁸ 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]  ⁵⁹ 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.

[17:18]  ⁶⁰ tn Heb “heart”; KJV, ASV “a man void of understanding”; NIV “a man lacking in judgment.”

[17:18]  ⁶¹ tn The phrase “in pledge” is supplied for the sake of clarification.

[17:18]  ⁶² tn The line uses the participle עֹרֵב (’orev) with its cognate accusative עֲרֻבָּה (’arubah), “who pledges a pledge.”

[17:18]  ⁶³ sn It is foolish to pledge security for someone’s loans (e.g., Prov 6:1-5).

[18:1]  ⁶⁴ tn The Niphal participle functions substantively and has a reflexive nuance: “one who has separated himself” (cf. KJV, ASV, NASB). He is not merely anti-social; he is a problem for society since he will defy sound judgment. The Mishnah uses the verse to teach the necessity of being part of a community because people have social responsibilities and need each other (m. Avot 2:4).

[18:1]  ⁶⁵ tc The MT has “seeks [his own] desire[s].” The translation in the LXX represents a Hebrew Vorlage of לְתֹאֲנָה (lÿto’anah) instead of לְתַאֲוָה (lÿta’avah); this could be translated “seeks his own occasion,” that is, “his own pretext” (C. H. Toy, Proverbs [ICC], 354; cf. NAB). The MT makes sense as it stands and the emendation is not really necessary.

[18:1]  ⁶⁶ tn Heb “breaks out”; NRSV “showing contempt for”; NLT “snarling at.” This individual breaks out in contention against sound judgment. He is in opposition to society (e.g., Prov 17:14; 20:3).

[19:8]  ⁶⁷ tn Heb “heart.” Most English versions translate as “wisdom,” but cf. NAB “intelligence.” This refers to a mind that works (e.g., Prov 7:7; 9:4).

[19:8]  ⁶⁸ tn Heb “his own soul.” The expression “loves his soul” means that he is paying attention to his needs or taking care of his life (cf. NAB “is his own best friend”). This expression works with its parallel to provide the whole idea: “loving the soul” is the metonymy of the cause for prospering, and “prospering” is the metonymy of the effect (of loving).

[19:8]  ⁶⁹ tn Heb “finds good” (similar KJV, NASB); NCV “will succeed.” The MT reads לִמְצֹא (limtso’), a Qal infinitive construct. The LXX (as well as the other major early versions) renders it as a future, which reflects a Vorlage of יִמְצָא (yimtsa’). The infinitive is used here in a modal sense, meaning “is destined to” or “is certain of” finding good in life.

[21:22]  ⁷⁰ tn Heb “The wise [one/man].”

[21:22]  ⁷¹ tn The Qal perfect tense of עָלָה (’alah) functions in a potential nuance. Wisdom can be more effectual than physical strength.

[21:22]  ⁷² sn In a war the victory is credited not so much to the infantry as to the tactician who plans the attack. Brilliant strategy wins wars, even over apparently insuperable odds (e.g., Prov 24:5-6; Eccl 9:13-16; 2 Cor 10:4).

[21:22]  ⁷³ tn Heb “and bring down the strength of its confidence.” The word “strength” is a metonymy of adjunct, referring to the place of strength, i.e., “the stronghold.” “Confidence” is a genitive of worth; the stronghold is their confidence, it is appropriate for the confidence of the city.

[23:9]  ⁷⁴ sn The mention of “the ears” emphasizes the concerted effort to get the person’s undivided attention. However, a fool rejects instruction and discipline.

[23:9]  ⁷⁵ sn Saying number nine indicates that wisdom is wasted on a fool. The literature of Egypt has no specific parallel to this one.

[24:6]  ⁷⁶ sn The point of the saying is that wise counsel is necessary in war. Victory, strategy, and counsel are more important than mere military strength – many great armies have been destroyed because of their unwise leaders. See on this theme 11:14; 20:18; and 21:22.

[27:11]  ⁷⁷ tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes.

[27:11]  ⁷⁸ tn The verb is the cohortative of שׁוּב (shuv); after the two imperatives that provide the instruction, this form with the vav will indicate the purpose or result (indirect volitive sequence).

[27:11]  ⁷⁹ sn The expression anyone who taunts me refers to those who would reproach or treat the sage with contempt, condemning him as a poor teacher. Teachers are often criticized for the faults and weaknesses of their students; but any teacher criticized that way takes pleasure in pointing to those who have learned as proof that he has not labored in vain (e.g., 1 Thess 2:19-20; 3:8).

[29:9]  ⁸⁰ tn Heb “a wise man…a foolish man.”

[29:9]  ⁸¹ tn The verb שָׁפַט (shafat) means “to judge.” In the Niphal stem it could be passive, but is more frequently reciprocal: “to enter into controversy” or “to go to court.” The word is usually used in connection with a lawsuit (so many recent English versions), but can also refer to an argument (e.g., 1 Sam 12:7; Isa 43:26); cf. NAB “disputes”; NASB “has a controversy.”

[29:9]  ⁸² tn The noun נָחַת (nakhat) is a derivative of נוּחַ (nuakh, “to rest”) and so means “quietness” or “rest,” i.e., “peace.”

[29:9]  sn The proverb is saying that there will be no possibility of settling the matter in a calm way, no matter what mood the fool is in (e.g., Prov 26:4). R. N. Whybray says one can only cut the losses and have no further dealings with the fool (Proverbs [CBC], 168).

[29:9]  ⁸³ tn Heb “and he is angry and he laughs.” The construction uses the conjunctive vav to express alternate actions: “whether…or.”

[31:10]  ⁸⁴ sn The book of Proverbs comes to a close with this poem about the noble wife. A careful reading of the poem will show that it is extolling godly wisdom that is beneficial to the family and the society. Traditionally it has been interpreted as a paradigm for godly women. And while that is valid in part, there is much more here. The poem captures all the themes of wisdom that have been presented in the book and arranges them in this portrait of the ideal woman (Claudia V. Camp, Wisdom and the Feminine in the Book of Proverbs, 92-93). Any careful reading of the passage would have to conclude that if it were merely a paradigm for women what it portrays may well be out of reach – she is a wealthy aristocrat who runs an estate with servants and conducts business affairs of real estate, vineyards, and merchandising, and also takes care of domestic matters and is involved with charity. Moreover, it says nothing about the woman’s personal relationship with her husband, her intellectual and emotional strengths, or her religious activities (E. Jacob, “Sagesse et Alphabet: Pr. 31:10-31,” Hommages à A. Dont-Sommer, 287-95). In general, it appears that the “woman” of Proverbs 31 is a symbol of all that wisdom represents. The poem, then, plays an important part in the personification of wisdom so common in the ancient Near East. But rather than deify Wisdom as the other ANE cultures did, Proverbs simply describes wisdom as a woman. Several features will stand out in the study of this passage. First, it is an alphabetic arrangement of the virtues of wisdom (an acrostic poem). Such an acrostic was a way of organizing the thoughts and making them more memorable (M. H. Lichtenstein, “Chiasm and Symmetry in Proverbs 31,” CBQ 44 [1982]: 202-11). Second, the passage is similar to hymns, but this one extols wisdom. A comparison with Psalm 111 will illustrate the similarities. Third, the passage has similarities with heroic literature. The vocabulary and the expressions often sound more like an ode to a champion than to a domestic scene. Putting these features together, one would conclude that Proverbs 31:10-31 is a hymn to Lady Wisdom, written in the heroic mode. Using this arrangement allows the sage to make all the lessons of wisdom in the book concrete and practical, it provides a polemic against the culture that saw women as merely decorative, and it depicts the greater heroism as moral and domestic rather than only exploits on the battlefield. The poem certainly presents a pattern for women to follow. But it also presents a pattern for men to follow as well, for this is the message of the book of Proverbs in summary.

[31:10]  ⁸⁵ sn The poem begins with a rhetorical question (a figure of speech known as erotesis). This is intended to establish the point that such a noble wife is rare. As with wisdom in the book of Proverbs, she has to be found.

[31:10]  ⁸⁶ tn The first word in the Hebrew text (אֵשֶׁת, ’eshet) begins with א (alef), the first letter in the Hebrew alphabet.

[31:10]  ⁸⁷ tn Heb “a woman of valor.” This is the same expression used to describe Ruth (e.g., Ruth 3:11). The term חַיִל (khayil) here means “moral worth” (BDB 298 s.v.); cf. KJV “a virtuous woman.” Elsewhere the term is used of physical valor in battle, e.g., “mighty man of valor,” the land-owning aristocrat who could champion the needs of his people in times of peace or war (e.g., Judg 6:12). Here the title indicates that the woman possesses all the virtues, honor, and strength to do the things that the poem will set forth.

[31:10]  ⁸⁸ sn This line expresses that her value (Heb “her price”), like wisdom, is worth more than rubies (e.g., 3:15; 8:11).

[31:29]  ⁸⁹ tn The first word of the twentieth line begins with ר (resh), the twentieth letter of the Hebrew alphabet.

[31:29]  ⁹⁰ tn Or “women” (NAB, NIV, NRSV, NLT).

[31:29]  ⁹¹ tn The word is the same as in v. 10, “noble, valiant.”