Amsal 1:6

1:6 To discern ¹  the meaning of ²  a proverb and a parable, ³ 

the sayings of the wise ⁴  and their ⁵  riddles. ⁶ 

Amsal 1:16

1:16 for they ⁷  are eager ⁸  to inflict harm, ⁹ 

and they hasten ¹⁰  to shed blood. ¹¹ 

Amsal 2:14

2:14 who delight ¹²  in doing ¹³  evil, ¹⁴ 

they rejoice in perverse evil; ¹⁵ 

Amsal 4:10

4:10 Listen, my child, ¹⁶  and accept my words,

so that ¹⁷  the years of your life will be many. ¹⁸ 

Amsal 5:16

5:16 Should your springs be dispersed ¹⁹  outside,

your streams of water in the wide plazas?

Amsal 6:33

6:33 He will be beaten and despised, ²⁰ 

and his reproach will not be wiped away; ²¹ 

Amsal 7:11

7:11 (She is loud and rebellious,

she ²²  does not remain ²³  at home –

Amsal 8:1

The Appeal of Wisdom ²⁴ 

8:1 Does not wisdom call out?

Does not understanding raise her voice?

Amsal 8:16

8:16 by me princes rule,

as well as nobles and ²⁵  all righteous judges. ²⁶ 

Amsal 10:22

10:22 The blessing ²⁷  from the Lord ²⁸  makes a person rich, ²⁹ 

and he adds no sorrow ³⁰  to ³¹  it.

Amsal 12:6

12:6 The words of the wicked lie in wait ³²  to shed innocent blood, ³³ 

but the words ³⁴  of the upright will deliver them.

Amsal 12:25

12:25 Anxiety ³⁵  in a person’s heart ³⁶  weighs him down, ³⁷ 

but an encouraging ³⁸  word brings him joy. ³⁹ 

Amsal 14:28

14:28 A king’s glory is ⁴⁰  the abundance of people,

but the lack of subjects ⁴¹  is the ruin ⁴²  of a ruler.

Amsal 15:7

15:7 The lips of the wise spread ⁴³  knowledge,

but not so the heart of fools. ⁴⁴ 

Amsal 16:1

16:1 The intentions of the heart ⁴⁵  belong to a man, ⁴⁶ 

but the answer of the tongue ⁴⁷  comes from ⁴⁸  the Lord. ⁴⁹ 

Amsal 16:3

16:3 Commit ⁵⁰  your works ⁵¹  to the Lord,

and your plans will be established. ⁵² 

Amsal 16:9

16:9 A person ⁵³  plans his course, ⁵⁴ 

but the Lord directs ⁵⁵  his steps. ⁵⁶ 

Amsal 16:23

16:23 A wise person’s heart ⁵⁷  makes his speech wise ⁵⁸ 

and it adds persuasiveness ⁵⁹  to his words. ⁶⁰ 

Amsal 18:2

18:2 A fool takes no pleasure ⁶¹  in understanding

but only in disclosing ⁶²  what is on his mind. ⁶³ 

Amsal 18:13

18:13 The one who gives an answer ⁶⁴  before he listens ⁶⁵  –

that is his folly and his shame. ⁶⁶ 

Amsal 18:16

18:16 A person’s gift ⁶⁷  makes room for him,

and leads him ⁶⁸  before important people.

Amsal 19:21

19:21 There are many plans ⁶⁹  in a person’s mind, ⁷⁰ 

but it ⁷¹  is the counsel ⁷²  of the Lord which will stand.

Amsal 20:26

20:26 A wise king separates out ⁷³  the wicked;

he turns the threshing wheel over them. ⁷⁴ 

Amsal 21:14

21:14 A gift given ⁷⁵  in secret subdues ⁷⁶  anger,

and a bribe given secretly ⁷⁷  subdues ⁷⁸  strong wrath. ⁷⁹ 

Amsal 23:4

23:4 Do not wear yourself out to become rich;

be wise enough to restrain yourself. ⁸⁰ 

Amsal 23:12

23:12 Apply ⁸¹  your heart to instruction

and your ears to the words of knowledge.

Amsal 24:17

24:17 Do not rejoice when your enemy falls, ⁸² 

and when he stumbles do not let your heart rejoice,

Amsal 27:6

27:6 Faithful ⁸³  are the wounds of a friend,

but the kisses ⁸⁴  of an enemy are excessive. ⁸⁵ 

Amsal 27:19

27:19 As in water the face is reflected as a face, ⁸⁶ 

so a person’s heart ⁸⁷  reflects the person.

Amsal 30:22

30:22 under a servant ⁸⁸  who becomes king,

under a fool who is stuffed with food, ⁸⁹ 

Amsal 31:8

31:8 Open your mouth ⁹⁰  on behalf of those unable to speak, ⁹¹ 

for the legal rights of all the dying. ⁹² 

Amsal 31:11

31:11 The heart of her husband has confidence ⁹³  in her,

and he has no lack of gain. ⁹⁴ 

Amsal 31:18

31:18 She knows ⁹⁵  that her merchandise is good,

and her lamp ⁹⁶  does not go out in the night.

[1:6]  ¹ tn The infinitive construct + ל (lamed) means “to discern” and introduces the fifth purpose of the book. It focuses on the benefits of proverbs from the perspective of the reader. By studying proverbs the reader will discern the hermeneutical key to understanding more and more proverbs.

[1:6]  ² tn The phrase “the meaning of” does not appear in the Hebrew text, but is implied; it is supplied in the translation for the sake of clarity.

[1:6]  ³ tn The noun מְלִיצָה (mÿlitsah) means “allusive expression; enigma” in general, and “proverb, parable” in particular (BDB 539 s.v.; HALOT 590 s.v.). The related noun מֵלִיץ means “interpreter” (Gen 42:23). The related Arabic root means “to turn aside,” so this Hebrew term might refer to a saying that has a “hidden meaning” to its words; see H. N. Richardson, “Some Notes on לִיץ and Its Derivatives,” VT 5 (1955): 163-79.

[1:6]  ⁴ tn This line functions in apposition to the preceding, further explaining the phrase “a proverb and a parable.”

[1:6]  ⁵ tn The term “their” does not appear in the Hebrew text, but seems to be implied; it is supplied in the translation for the sake of clarity and smoothness.

[1:6]  ⁶ tn The noun חִידָה (khidah, “riddle”) designates enigmatic sayings whose meaning is obscure or hidden, such as a riddle (Num 12:8; Judg 14:12, 19), allegory (Ezek 17:2), perplexing moral problem (Pss 49:5; 78:2), perplexing question (1 Kgs 10:1 = 2 Chr 9:1) or ambiguous saying (Dan 8:23); see BDB 295 s.v. and HALOT 309 s.v. If this is related to Arabic hada (“to turn aside, avoid”), it refers to sayings whose meanings are obscure. The sayings of the wise often take the form of riddles that must be discerned.

[1:16]  ⁷ tn Heb “their feet.” The term “feet” is a synecdoche of the part (= their feet) for the whole person (= they), stressing the eagerness of the robbers.

[1:16]  ⁸ tn Heb “run.” The verb רוּץ (ruts, “run”) functions here as a metonymy of association, meaning “to be eager” to do something (BDB 930 s.v.).

[1:16]  ⁹ tn Heb “to harm.” The noun רַע (ra’) has a four-fold range of meanings: (1) “pain, harm” (Prov 3:30), (2) “calamity, disaster” (13:21), (3) “distress, misery” (14:32) and (4) “moral evil” (8:13; see BDB 948-49 s.v.). The parallelism with “swift to shed blood” suggests it means “to inflict harm, injury.”

[1:16]  ¹⁰ tn The imperfect tense verbs may be classified as habitual or progressive imperfects describing their ongoing continual activity.

[1:16]  ¹¹ tc The BHS editors suggest deleting this entire verse from MT because it does not appear in several versions (Codex B of the LXX, Coptic, Arabic) and is similar to Isa 59:7a. It is possible that it was a scribal gloss (intentional addition) copied into the margin from Isaiah. But this does not adequately explain the differences. It does fit the context well enough to be original.

[2:14]  ¹² tn The articular plural active participle functions as the second attributive adjective for אִישׁ (’ish, “man”) in v. 12b.

[2:14]  ¹³ tn The Qal infinitive construct is the complementary use of the form, expressing the direct object of the participle.

[2:14]  ¹⁴ tn Or “harm.”

[2:14]  ¹⁵ tn Heb “the perversity of evil” (so NASB). The noun רָע (ra’, “evil”) functions as an attributed genitive which is modified by the construct noun תַהְפֻּכוֹת (tahpukhot, “perversity”) which functions as an attributive adjective.

[4:10]  ¹⁶ tn Heb “my son” (likewise in v. 20).

[4:10]  ¹⁷ tn The vav prefixed to the imperfect verb follows an imperative; this volitive sequence depicts purpose/result.

[4:10]  ¹⁸ tn Heb “and the years of life will be many for you.”

[5:16]  ¹⁹ tn The verb means “to be scattered; to be dispersed”; here the imperfect takes a deliberative nuance in a rhetorical question.

[6:33]  ²⁰ tn Heb “He will receive a wound and contempt.”

[6:33]  ²¹ sn Even though the text has said that the man caught in adultery ruins his life, it does not mean that he was put to death, although that could have happened. He seems to live on in ignominy, destroyed socially and spiritually. He might receive blows and wounds from the husband and shame and disgrace from the spiritual community. D. Kidner observes that in a morally healthy society the adulterer would be a social outcast (Proverbs [TOTC], 75).

[7:11]  ²² tn Heb “her feet.” This is a synecdoche, a part for the whole; the point is that she never stays home, but is out and about all the time.

[7:11]  ²³ tn Heb “dwell” or “settle”; NAB “her feet cannot rest.”

[8:1]  ²⁴ sn In this chapter wisdom is personified. In 1:20-33 wisdom proclaims her value, and in 3:19-26 wisdom is the agent of creation. Such a personification has affinities with the wisdom literature of the ancient Near East, and may have drawn on some of that literature, albeit with appropriate safeguards (Claudia V. Camp, Wisdom and the Feminine in the Book of Proverbs, 23-70). Wisdom in Proverbs 8, however, is not a deity like Egypt’s Ma`at or the Assyrian-Babylonian Ishtar. It is simply presented as if it were a self-conscious divine being distinct but subordinate to God; but in reality it is the personification of the attribute of wisdom displayed by God (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 69-72; and R. Marcus, “On Biblical Hypostases of Wisdom,” HUCA 23 [1950-1951]: 157-71). Many have equated wisdom in this chapter with Jesus Christ. This connection works only in so far as Jesus reveals the nature of the Father, just as Proverbs presents wisdom as an attribute of God. Jesus’ claims included wisdom (Matt 12:42) and a unique knowledge of God (Matt 11:25-27). He even personified wisdom in a way that was similar to Proverbs (Matt 11:19). Paul saw the fulfillment of wisdom in Christ (Col 1:15-20; 2:3) and affirmed that Christ became our wisdom in the crucifixion (1 Cor 1:24, 30). So this personification in Proverbs provides a solid foundation for the similar revelation of wisdom in Christ. But because wisdom is a creation of God in Proverbs 8, it is unlikely that wisdom here is to be identified with Jesus Christ. The chapter unfolds in three cycles: After an introduction (1-3), wisdom makes an invitation (4, 5) and explains that she is noble, just, and true (6-9); she then makes another invitation (10) and explains that she is valuable (11-21); and finally, she tells how she preceded and delights in creation (22-31) before concluding with the third invitation (32-36).

[8:16]  ²⁵ tn The term “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and readability.

[8:16]  ²⁶ tc Many of the MT mss read “sovereigns [princes], all the judges of the earth.” The LXX has “sovereigns…rule the earth.” But the MT manuscript in the text has “judges of righteousness.” C. H. Toy suggests that the Hebrew here has assimilated Psalm 148:11 in its construction (Proverbs [ICC], 167). The expression “judges of the earth” is what one would expect, but the more difficult and unexpected reading, the one scribes might change, would be “judges of righteousness.” If that reading stands, then it would probably be interpreted as using an attributive genitive.

[10:22]  ²⁷ tn The term בְּרָכָּה (bÿrakhah, “blessing”) refers to a gift, enrichment or endowment from the Lord.

[10:22]  ²⁸ tn Heb “of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions here as a genitive of source.

[10:22]  ²⁹ tn Heb “makes rich” (so NASB); NAB “brings wealth.” The direct object “a person” does not appear in the Hebrew but is implied by the Hiphil verb; it is supplied in the translation.

[10:22]  ³⁰ tn Heb “toil.” The noun עֶצֶב (’etsev) has a basic two-fold range of meanings: (1) “toil; labor” which produces pain and sorrow, and (2) “pain; sorrow” which is the result of toil and labor (BDB 780 s.v.). This is the word used of the curse of “toil” in man’s labor (Gen 3:17) and the “pain” in the woman’s child-bearing (Gen 3:16). God’s blessing is pure and untarnished – it does not bring physical pain or emotional sorrow.

[10:22]  ³¹ tn Heb “with.”

[12:6]  ³² tn The infinitive construct אֱרָב (’erav, “to lie in wait”) expresses the purpose of their conversations. The idea of “lying in wait for blood” is an implied comparison (hypocatastasis): Their words are like an ambush intended to destroy (cf. NAB, NRSV “are a deadly ambush”). The words of the wicked are here personified.

[12:6]  ³³ tn Heb “for blood.” The term “blood” is a metonymy of effect, the cause being the person that they will attack and whose blood they will shed. After the construct “blood” is also an objective genitive.

[12:6]  ³⁴ tn Heb “mouth.” The term פֶּה (peh, “mouth”) is a metonymy of cause, signifying what the righteous say. The righteous can make a skillful defense against false accusations that are intended to destroy. The righteous, who have gained wisdom, can escape the traps set by the words of the wicked.

[12:25]  ³⁵ tn The word “anxiety” (דְּאָגָה, dÿ’agah) combines anxiety and fear – anxious fear (e.g., Jer 49:23; Ezek 4:16); and for the verb (e.g., Ps 38:18; Jer 17:8).

[12:25]  ³⁶ tn Heb “the heart of a man.”

[12:25]  ³⁷ tn Heb “bows it [= his heart] down.” Anxiety weighs heavily on the heart, causing depression. The spirit is brought low.

[12:25]  ³⁸ tn Heb “good.” The Hebrew word “good” (טוֹב, tov) refers to what is beneficial for life, promotes life, creates life or protects life. The “good word” here would include encouragement, kindness, and insight – the person needs to regain the proper perspective on life and renew his confidence.

[12:25]  ³⁹ tn Heb “makes it [= his heart] glad.” The similarly sounding terms יַשְׁחֶנָּה (yashkhennah, “weighs it down”) and יְשַׂמְּחֶנָּה (yÿsammÿkhennah, “makes it glad”) create a wordplay (paronomasia) that dramatically emphasizes the polar opposite emotional states: depression versus joy.

[14:28]  ⁴⁰ tn The preposition serves as the beth essentiae – the glory is the abundant population, not in it.

[14:28]  ⁴¹ tn Heb “people.” Cf. NLT “a dwindling nation.”

[14:28]  ⁴² sn The word means “ruin; destruction,” but in this context it could be a metonymy of effect, the cause being an attack by more numerous people that will bring ruin to the ruler. The proverb is purely a practical and secular saying, unlike some of the faith teachings in salvation history passages.

[15:7]  ⁴³ tc The verb of the first colon is difficult because it does not fit the second very well – a heart does not “scatter” or “spread” knowledge. On the basis of the LXX, C. H. Toy (Proverbs [ICC], 305) suggests a change to יִצְּרוּ (yitsÿru, “they preserve”). The Greek evidence, however, is not strong. For the second line the LXX has “hearts of fools are not safe,” apparently taking לֹא־כֵן (lo’-khen) as “unstable” instead of “not so.” So it seems futile to use the Greek version to modify the first colon to make a better parallel, when the Greek has such a different reading in the second colon anyway.

[15:7]  ⁴⁴ sn The phrase “the heart of fools” emphasizes that fools do not comprehend knowledge. Cf. NCV “there is no knowledge in the thoughts of fools.”

[16:1]  ⁴⁵ tn Heb “plans of the heart” (so ASV, NASB, NIV). The phrase מַעַרְכֵי־לֵב (ma’arkhe-lev) means “the arrangements of the mind.”

[16:1]  sn Humans may set things in order, plan out what they are going to say, but God sovereignly enables them to put their thoughts into words.

[16:1]  ⁴⁶ tn Heb “[are] to a man.”

[16:1]  ⁴⁷ tn Here “the tongue” is a metonymy of cause in which the instrument of speech is put for what is said: the answer expressed.

[16:1]  ⁴⁸ sn The contrasting prepositions enhance the contrasting ideas – the ideas belong to people, but the words come from the Lord.

[16:1]  ⁴⁹ sn There are two ways this statement can be taken: (1) what one intends to say and what one actually says are the same, or (2) what one actually says differs from what the person intended to say. The second view fits the contrast better. The proverb then is giving a glimpse of how God even confounds the wise. When someone is trying to speak [“answer” in the book seems to refer to a verbal answer] before others, the Lord directs the words according to his sovereign will.

[16:3]  ⁵⁰ tc The MT reads גֹּל (gol, “commit”) from the root גָּלַל (galal, “to roll”). The LXX and Tg. Prov 16:3 have “reveal” as if the root were גָּלָה (galah, “to reveal”).

[16:3]  tn Heb “roll.” The verb גֹּל (“to commit”) is from the root גָּלַל (“to roll”). The figure of rolling (an implied comparison or hypocatastasis), as in rolling one’s burdens on the Lord, is found also in Pss 22:8 [9]; 37:5; and 55:22. It portrays complete dependence on the Lord. This would be accomplished with a spirit of humility and by means of diligent prayer, but the plan must also have God’s approval.

[16:3]  ⁵¹ tn The suffix on the plural noun would be a subjective genitive: “the works you are doing,” or here, “the works that you want to do.”

[16:3]  ⁵² tn The syntax of the second clause shows that there is subordination: The vav on וְיִכֹּנוּ (vÿyikonu) coming after the imperative of the first clause expresses that this clause is the purpose or result. People should commit their works in order that the Lord may establish them. J. H. Greenstone says, “True faith relieves much anxiety and smoothens many perplexities” (Proverbs, 172).

[16:9]  ⁵³ tn Heb “the heart of a man.” This stresses that it is within the heart that plans are made. Only those plans that are approved by God will succeed.

[16:9]  ⁵⁴ tn Heb “his way” (so KJV, NASB).

[16:9]  ⁵⁵ tn The verb כּוּן (kun, “to establish; to confirm”) with צַעַד (tsa’ad, “step”) means “to direct” (e.g., Ps 119:133; Jer 10:23). This contrasts what people plan and what actually happens – God determines the latter.

[16:9]  ⁵⁶ sn “Steps” is an implied comparison, along with “way,” to indicate the events of the plan as they work out.

[16:23]  ⁵⁷ tn Or “mind” (cf. NCV, NRSV, NLT).

[16:23]  ⁵⁸ tn Heb “makes wise his mouth,” with “mouth” being a metonymy of cause for what is said: “speech.”

[16:23]  ⁵⁹ sn Those who are wise say wise things. The proverb uses synthetic parallelism: The first line asserts that the wise heart ensures that what is said is wise, and the second line adds that such a person increases the reception of what is said.

[16:23]  ⁶⁰ tn Heb “to his lips.” The term “lips” functions as a metonymy of cause for what is said.

[18:2]  ⁶¹ sn This expression forms an understatement (tapeinosis); the opposite is the point – he detests understanding or discernment.

[18:2]  ⁶² tn The Hitpael infinitive construct בְּהִתְגַּלּוֹת (bÿhitgalot) functions nominally as the object of the preposition. The term means “reveal, uncover, betray.” So the fool takes pleasure “in uncovering” his heart.

[18:2]  ⁶³ tn Heb “his heart.” This is a metonymy meaning “what is on his mind” (cf. NAB “displaying what he thinks”; NRSV “expressing personal opinion”). This kind of person is in love with his own ideas and enjoys spewing them out (W. McKane, Proverbs [OTL], 515). It is the kind of person who would ask a question, not to learn, but to show everyone how clever he is (cf. TEV).

[18:13]  ⁶⁴ tn Heb “returns a word”; KJV “He that answereth a matter.”

[18:13]  ⁶⁵ sn Poor listening and premature answering indicate that the person has a low regard for what the other is saying, or that he is too absorbed in his own ideas. The Mishnah lists this as the second characteristic of the uncultured person (m. Avot 5:7).

[18:13]  ⁶⁶ tn Heb “it is folly to him and shame.” The verse uses formal parallelism, with the second colon simply completing the thought of the first.

[18:16]  ⁶⁷ sn The Hebrew term translated “gift” is a more general term than “bribe” (שֹׁחַד, shokhad), used in 17:8, 23. But it also has danger (e.g., 15:27; 21:14), for by giving gifts one might learn how influential they are and use them for bribes. The proverb simply states that a gift can expedite matters.

[18:16]  ⁶⁸ sn The two verbs here show a progression, helping to form the synthetic parallelism. The gift first “makes room” (יַרְחִיב, yarkhiv) for the person, that is, extending a place for him, and then “ushers him in” (יַנְחֵנּוּ, yakhenu) among the greats.

[19:21]  ⁶⁹ sn The plans (from the Hebrew verb חָשַׁב [khashav], “to think; to reckon; to devise”) in the human heart are many. But only those which God approves will succeed.

[19:21]  ⁷⁰ tn Heb “in the heart of a man” (cf. NAB, NIV). Here “heart” is used for the seat of thoughts, plans, and reasoning, so the translation uses “mind.” In contemporary English “heart” is more often associated with the seat of emotion than with the seat of planning and reasoning.

[19:21]  ⁷¹ tn Heb “but the counsel of the Lord, it will stand.” The construction draws attention to the “counsel of the Lord”; it is an independent nominative absolute, and the resumptive independent pronoun is the formal subject of the verb.

[19:21]  ⁷² tn The antithetical parallelism pairs “counsel” with “plans.” “Counsel of the Lord” (עֲצַת יְהוָה, ’atsat yehvah) is literally “advice” or “counsel” with the connotation of “plan” in this context (cf. NIV, NRSV, NLT “purpose”; NCV “plan”; TEV “the Lord’s will”).

[19:21]  sn The point of the proverb is that the human being with many plans is uncertain, but the Lord with a sure plan gives correct counsel.

[20:26]  ⁷³ tn Heb “winnows” (so NAB, NASB, NRSV). The sage draws on the process of winnowing to explain how the king uncovers and removes wickedness. The verb from which the participle מְזָרֶה (mÿzareh) is derived means “to separate; to winnow; to scatter”; the implied comparison means that the king will separate good people from bad people like wheat is separated from chaff. The image of winnowing is also used in divine judgment. The second line of the verse uses a detail of the process to make the point. Driving a wheel over the wheat represents the threshing process; the sharp iron wheels of the cart would easily serve the purpose (e.g., Isa 28:27-28).

[20:26]  ⁷⁴ tn The king has the wisdom/ability to destroy evil from his kingdom. See also D. W. Thomas, “Proverbs 20:26,” JTS 15 (1964): 155-56.

[21:14]  ⁷⁵ sn The synonymous parallelism joins the more neutral term “gift” with the more specific “bribe.” D. Kidner notes that this underscores how hard it is to tell the difference between them, especially since they accomplish similar things (Proverbs [TOTC], 143).

[21:14]  ⁷⁶ tn The word כָּפָה (kafah) occurs only here; it means “to subdue,” but in New Hebrew it means “to overturn; to compel.” The BHS editors suggest a change to כָּבָה (kavah), “to be quenched,” based on Symmachus and Tg. Prov 21:14, but there is no substantial improvement in the text’s meaning with such a change.

[21:14]  ⁷⁷ tn Heb “a bribe in the bosom” (so NASB). This refers to a gift hidden in the folds of the garment, i.e., given secretly (cf. NIV “a bribe concealed in the cloak”).

[21:14]  ⁷⁸ tn The repetition of the term “subdues” in the second line is supplied in the translation.

[21:14]  ⁷⁹ tc The LXX offers a moralizing translation not too closely tied to the MT: “he who withholds a gift stirs up violent wrath.”

[23:4]  ⁸⁰ tn Heb “from your understanding cease.” In the context this means that the person should have enough understanding to stop wearing himself out trying to be rich (cf. NRSV “be wise enough to desist”).

[23:12]  ⁸¹ tn Heb “bring.” The Hiphil imperative “come; enter” means “to apply the heart,” to use the heart or mind in the process. The same would be true in the second half: “to bring the ears” would mean to listen very carefully. Cf. TEV “Pay attention.”

[24:17]  ⁸² sn The saying (vv. 17, 18) warns against gloating over the misfortune of one’s enemies. The prohibition is formed with two negated jussives “do not rejoice” and “let not be glad,” the second qualified by “your heart” as the subject, signifying the inner satisfaction of such a defeat.

[27:6]  ⁸³ tn The Niphal participle of אָמַן (’aman) means “faithful; reliable; sure; trustworthy.” The word indicates that the wounds from a friend “can be trusted” (so NIV, NCV) because they are meant to correct and not to destroy (e.g., 25:12; Deut 7:9; Job 12:20).

[27:6]  ⁸⁴ sn “Kisses” probably represents a metonymy of adjunct; the term describes any expressions or indications of affection. But coming from an enemy, they will be insincere – as indicated by their excessive number.

[27:6]  ⁸⁵ tn The form is נַעְתָּרוֹת (na’tarot), the Niphal participle of עָתַר (’atar, “to be abundant”). Contemporary translations render this rare form in a number of different ways: “deceitful” (NASB, NKJV); “profuse” (NRSV); “many” (NLT). But the idea of “excessive” or “numerous” fits very well. The kisses of an enemy cannot be trusted, no matter how often they are presented.

[27:19]  ⁸⁶ tn The verse is somewhat cryptic and so has prompted many readings. The first line in the MT has “As water the face to the face.” The simplest and most probable interpretation is that clear water gives a reflection of the face (cf. NASB, NIV, NRSV, NLT). One creative but unconvincing suggestion is that of L. Kopf, who suggests the idea is “water of face” (a construct) and that it means shame or modesty, i.e., a face is not really human without shame, and a man without a heart is not human (“Arabische Etymologien und Parallelen zum Bibelwörterbuch,” VT 9 [1959]: 260-61).

[27:19]  ⁸⁷ tn The second line has “so the heart of a man to a man” (cf. KJV, ASV). The present translation (along with many English versions) supplies “reflects” as a verb in the second line to emphasize the parallelism.

[27:19]  sn In the parallelism this statement means that a person’s heart is the true reflection of that person. It is in looking at the heart, the will, the choices, the loves, the decisions, the attitudes, that people come to self-awareness.

[30:22]  ⁸⁸ sn A servant coming to power could become a tyrant if he is unaccustomed to the use of such power, or he might retain the attitude of a servant and be useless as a leader.

[30:22]  ⁸⁹ tn Heb “filled with food” (so ASV); NASB “satisfied with food”; NAB, NRSV “glutted with food”; CEV “who eats too much”; NLT “who prospers.”

[30:22]  sn The expression stuffed with food probably represents prosperity in general. So the line portrays someone who suddenly comes into wealth, but continues to be boorish and irreligious.

[31:8]  ⁹⁰ sn The instruction to “open your mouth” is a metonymy of cause; it means “speak up for” (so NIV, TEV, NLT) or in this context “serve as an advocate in judgment” (cf. CEV “you must defend”).

[31:8]  ⁹¹ sn The instruction compares people who cannot defend themselves in court with those who are physically unable to speak (this is a figure of speech known as hypocatastasis, an implied comparison). The former can physically speak; but because they are the poor, the uneducated, the oppressed, they are unable to conduct a legal defense. They may as well be speechless.

[31:8]  ⁹² tn Or “of all the defenseless.” The noun חֲלוֹף (khalof) means “passing away; vanishing” (properly an infinitive); in this construction “the sons of the passing away” means people who by nature are transitory, people who are dying – mortals. But in this context it would indicate people who are “defenseless” as opposed to those who are healthy and powerful.

[31:11]  ⁹³ tn The first word of the second line begins with בּ (bet), the second letter in the Hebrew alphabet. The verb בָּטַח (batakh) means “to trust; to have confidence in.” With the subject of the verb being “the heart of her husband,” the idea is strengthened – he truly trusts her. Cf. NCV “trusts her completely”; NIV “has full confidence in her.”

[31:11]  ⁹⁴ sn The Hebrew word used here for “gain” (שָׁלָל, shalal) is unusual; it means “plunder; spoil” of war primarily (e.g., Isa 8:1-4 and the name Maher-Shalal-Hash-Baz). The point is that the gain will be as rich and bountiful as the spoils of war. The wife’s capabilities in business and domestic matters guarantee a rich profit and inspire the confidence of her husband.

[31:18]  ⁹⁵ tn The first word of the ninth line begins with ט (tet), the ninth letter of the Hebrew alphabet.

[31:18]  sn This is the word for “taste.” It means her opinion or perception, what she has learned by experience and therefore seems right.

[31:18]  ⁹⁶ sn The line may be taken literally to mean that she is industrious throughout the night (“burning the midnight oil”) when she must in order to follow through a business deal (W. McKane, Proverbs [OTL], 668); cf. TEV. But the line could also be taken figuratively, comparing “her light” to the prosperity of her household – her whole life – which continues night and day.