Amsal 2:2

2:2 by making ¹  your ear ²  attentive to wisdom,

and ³  by turning ⁴  your heart ⁵  to understanding,

Amsal 2:4-5

2:4 if ⁶  you seek ⁷  it like silver, ⁸ 

and search for it ⁹  like hidden treasure,

2:5 then you will understand ¹⁰  how to fear the Lord, ¹¹ 

and you will discover ¹²  knowledge ¹³  about God. ¹⁴ 

Amsal 2:17

2:17 who leaves ¹⁵  the husband ¹⁶  from her younger days, ¹⁷ 

and forgets her marriage covenant ¹⁸  made before God. ¹⁹ 

Amsal 3:2

3:2 for they will provide ²⁰  a long and full life, ²¹ 

and they will add well-being ²²  to you.

Amsal 3:5

3:5 Trust ²³  in the Lord with all your heart, ²⁴ 

and do not rely ²⁵  on your own understanding. ²⁶ 

Amsal 3:14-15

3:14 For her ²⁷  benefit ²⁸  is more profitable ²⁹  than silver,

and her ³⁰  gain ³¹  is better ³²  than gold.

3:15 She is more precious than rubies,

and none of the things ³³  you desire ³⁴  can compare ³⁵  with her. ³⁶ 

Amsal 3:26

3:26 for the Lord will be ³⁷  the source of your confidence, ³⁸ 

and he will guard your foot ³⁹  from being caught in a trap. ⁴⁰ 

Amsal 4:9

4:9 She will place a fair ⁴¹  garland on your head;

she will bestow ⁴²  a beautiful crown ⁴³  on you.”

Amsal 7:11

7:11 (She is loud and rebellious,

she ⁴⁴  does not remain ⁴⁵  at home –

Amsal 7:17

7:17 I have perfumed my bed

with myrrh, aloes, and cinnamon.

Amsal 8:3

8:3 beside the gates opening into ⁴⁶  the city,

at the entrance of the doorways she cries out: ⁴⁷ 

Amsal 8:7

8:7 For my mouth ⁴⁸  speaks truth, ⁴⁹ 

and my lips ⁵⁰  hate wickedness. ⁵¹ 

Amsal 8:15

8:15 Kings reign by means of me,

and potentates ⁵²  decree ⁵³  righteousness;

Amsal 11:25

11:25 A generous person ⁵⁴  will be enriched, ⁵⁵ 

and the one who provides water ⁵⁶  for others ⁵⁷  will himself be satisfied. ⁵⁸ 

Amsal 18:7

18:7 The mouth of a fool is his ruin,

and his lips are a snare for his life. ⁵⁹ 

Amsal 22:19

22:19 So that ⁶⁰  your confidence may be in the Lord,

I am making them known to you today ⁶¹  – even you.

Amsal 22:25

22:25 lest you learn ⁶²  his ways

and entangle yourself in a snare. ⁶³ 

Amsal 23:2

23:2 and put a knife to your throat ⁶⁴ 

if you possess a large appetite. ⁶⁵ 

Amsal 23:11

23:11 for their Protector ⁶⁶  is strong;

he will plead their case against you. ⁶⁷ 

Amsal 23:14

23:14 If you strike ⁶⁸  him with the rod,

you will deliver him ⁶⁹  from death. ⁷⁰ 

Amsal 23:25

23:25 May your father and your mother have joy;

may she who bore you rejoice. ⁷¹ 

Amsal 23:27

23:27 for a prostitute is like ⁷²  a deep pit;

a harlot ⁷³  is like ⁷⁴  a narrow well. ⁷⁵ 

Amsal 25:3

25:3 As the heaven is high ⁷⁶  and the earth is deep

so the hearts of kings are unsearchable. ⁷⁷ 

Amsal 25:5

25:5 remove the wicked from before the king, ⁷⁸ 

and his throne ⁷⁹  will be established in righteousness. ⁸⁰ 

Amsal 25:9

25:9 When you argue a case ⁸¹  with your neighbor,

do not reveal the secret of another person, ⁸² 

Amsal 26:26

26:26 Though his ⁸³  hatred may be concealed ⁸⁴  by deceit,

his evil will be uncovered ⁸⁵  in the assembly.

Amsal 27:24

27:24 for riches do not last ⁸⁶  forever,

nor does a crown last ⁸⁷  from generation to generation.

Amsal 29:6

29:6 In the transgression of an evil person there is a snare, ⁸⁸ 

but a righteous person can sing ⁸⁹  and rejoice. ⁹⁰ 

Amsal 30:22

30:22 under a servant ⁹¹  who becomes king,

under a fool who is stuffed with food, ⁹² 

Amsal 30:27

30:27 locusts have no king,

but they all go forward by ranks; ⁹³ 

Amsal 30:31

30:31 a strutting rooster, ⁹⁴  a male goat,

and a king with his army around him. ⁹⁵ 

Amsal 31:7

31:7 let them ⁹⁶  drink and forget ⁹⁷  their poverty,

and remember their misery no more.

Amsal 31:20

31:20 She extends ⁹⁸  her hand ⁹⁹  to the poor,

and reaches out her hand to the needy.

[2:2]  ¹ tn The Hiphil infinitive construct לְהַקְשִׁיב (lÿhaqshiv, “by making attentive”) functions as an epexegetical explanation of how one will receive the instruction.

[2:2]  ² sn The word “ear” is a metonymy of cause; the word is used as the instrument of hearing. But in parallelism with “heart” it indicates one aspect of the mental process of hearing and understanding. A “hearing ear” describes an obedient or responsive person (BDB 24 s.v. אֹזֶן 2).

[2:2]  ³ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[2:2]  ⁴ tn The Hiphil imperfect (“by turning”) continues the nuance introduced by the infinitive construct in the first colon (GKC 352 §114.r). The verb נָטָה (natah) normally means “to stretch out” and only occasionally “to turn” or “to incline” one’s heart to something, as is the case here.

[2:2]  ⁵ tn Or “mind” (the center of the will, the choice).

[2:4]  ⁶ tn The conditional particle now reiterates the initial conditional clause of this introductory section (1-4); the apodosis will follow in v. 5.

[2:4]  ⁷ tn The verb בָּקַשׁ (baqash) means “to search for; to seek; to investigate” (BDB 134 s.v.). This calls for the same diligence one would have in looking for silver.

[2:4]  ⁸ sn The two similes affirm that the value placed on the object will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9-11). The point is not only that the object sought is valuable, but that the effort will be demanding but rewarding.

[2:4]  ⁹ sn The verb חָפַשׂ (khafas) means “to dig; to search” (BDB 344 s.v.; cf. NCV “hunt for it”). The Arabic cognate means “to dig for water.” It is used literally of Joseph searching his brothers’ sacks (Gen 44:12) and figuratively for searching the soul (Ps 64:7). This is a more emphatic word than the one used in the first colon and again emphasizes that acquiring wisdom will be demanding.

[2:5]  ¹⁰ tn The verb בִּין (bin, “to perceive; to understand; to discern”) refers to ability to grasp, discern or be sensitive to what it means to fear the Lord.

[2:5]  ¹¹ tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear and reverence.

[2:5]  ¹² tn Heb “find” (so KJV, NAB, NIV, NRSV).

[2:5]  ¹³ tn The term דַּעַת (da’at, “knowledge”) goes beyond cognition; it is often used metonymically (cause) for obedience (effect); see, e.g., Prov 3:6, “in all your ways acknowledge him,” and BDB 395 s.v. This means that the disciple will follow God’s moral code; for to know God is to react ethically and spiritually to his will (e.g., J. H. Greenstone, Proverbs, 18).

[2:5]  ¹⁴ tn Heb “knowledge of God.” The noun is an objective genitive.

[2:17]  ¹⁵ tn The construction is the active participle of עָזַב (’azav) with the article, serving as an attributive adjective. The verb means “to forsake; to leave; to abandon.”

[2:17]  ¹⁶ tn Heb “companion” (so NAB, NASB); NIV “partner.” The term אַלּוּף (’alluf, “companion”) is from the root אָלַף (’alaf, “to be familiar with; to cleave to”) and refers to a woman’s husband (Prov 2:17; Jer 3:4; see BDB 48 s.v. אַלּוּף 2). This noun follows the passive adjectival formation and so signifies one who is well-known.

[2:17]  ¹⁷ tn Heb “of her youth.” The noun נְעוּרֶיהָ (nÿ’ureha, “her youth”) functions as a temporal genitive. The plural form is characteristic of nouns that refer to long periods of duration in the various stages of life. The time of “youth” encompasses the entire formative period within marriage.

[2:17]  ¹⁸ tn Heb “the covenant.” This could refer to the Mosaic covenant that prohibits adultery, or more likely, as in the present translation, the marriage covenant (cf. also TEV, CEV). The lexicons list this use of “covenant” (בְּרִית, bÿrit) among other referents to marriage (Prov 2:17; Ezek 16:8; Mal 2:14; BDB 136 s.v. 1.5; HALOT 157 s.v. A.9).

[2:17]  ¹⁹ tn Heb “covenant of God.” The genitive-construct could mean “covenant made before God.” The woman and her husband had made a marriage-covenant in which God was invoked as witness. Her sin is against her solemn pledge to her husband, as well as against God.

[3:2]  ²⁰ tn The phrase “they will provide” does not appear in the Hebrew text, but are supplied in the translation for the sake of smoothness.

[3:2]  ²¹ tn Heb “length of days and years of life” (so NASB, NRSV). The idiom “length of days” refers to a prolonged life and “years of life” signifies a long time full of life, a life worth living (T. T. Perowne, Proverbs, 51). The term “life” refers to earthly felicity combined with spiritual blessedness (BDB 313 s.v. חַיִּים).

[3:2]  ²² tn The noun שָׁלוֹם (shalom, “peace”) here means “welfare, health, prosperity” (BDB 1022 s.v. 3). It can be used of physical health and personal well-being. It is the experience of positive blessing and freedom from negative harm and catastrophe.

[3:5]  ²³ sn The word בְּטַח (bÿtakh, “trust”) is used in the OT in (1) literal physical sense: to physically lean upon something for support and (2) figurative sense: to rely upon someone or something for help or protection (BDB 105 s.v. I בְּטַח; HALOT 120 s.v. I בטח). The verb is often used with false securities, people trusting in things that prove to be worthless. But here the object of the secure trust is the Lord who is a reliable object of confidence.

[3:5]  ²⁴ sn The “heart” functions as a metonymy of subject encompassing mind, emotions and will (BDB 524 s.v. לֵב 2).

[3:5]  ²⁵ tn Heb “do not lean.” The verb שָׁעַן (sha’an, “to lean; to rely”) is used in (1) literal physical sense of leaning upon something for support and (2) figurative sense of relying upon someone or something for help or protection (BDB 1043 s.v.). Here it functions figuratively (hypocatastasis: implied comparison); relying on one’s own understanding is compared to leaning on something that is unreliable for support (e.g., Isa 10:20).

[3:5]  ²⁶ tn Heb “your understanding.” The term בִּינָה (binah, “understanding”) is used elsewhere in this book of insight given by God from the instructions in Proverbs (Prov 2:3; 7:4; 8:14; 9:6, 10; 23:23). Here it refers to inherent human understanding that functions in relative ignorance unless supplemented by divine wisdom (Job 28:12-28; 39:26). The reflexive pronoun “own” is supplied in the translation to clarify this point. It is dangerous for a person to rely upon mere human wisdom (Prov 14:12; 16:25).

[3:14]  ²⁷ tn Heb “her profit.” The 3rd person feminine singular suffix on the noun is probably a genitive of source: “from her.”

[3:14]  ²⁸ tn Heb “profit.” The noun סַחַר (sakhar, “trading profit”) often refers to the financial profit of traveling merchants (Isa 23:3, 18; 45:14; HALOT 750 s.v.). The related participle describes a traveling “trader, dealer, wholesaler, merchant” (e.g., Gen 37:28; Prov 31:14; Isa 23:2; Ezek 27:36; HALOT 750 s.v. סחר qal.2). Here the noun is used figuratively to describe the moral benefit of wisdom.

[3:14]  ²⁹ tn The noun סַחַר (“profit”) is repeated in this line for emphasis. The two usages draw upon slightly different nuances, creating a polysemantic wordplay. The moral “benefit” of wisdom is more “profitable” than silver.

[3:14]  ³⁰ tn Heb “her yield.” The 3rd person feminine singular suffix on the noun is probably a genitive of source: “from her.”

[3:14]  ³¹ tn Heb “yield.” The noun תְּבוּאָה (tÿvu’ah, “product; yield”) is normally used of crops and harvests (BDB 100 s.v. 1). Here it is figurative for the moral benefit of wisdom (BDB 100 s.v. 2.b).

[3:14]  ³² tn The phrase “is better” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.

[3:15]  ³³ tn Heb “all of your desires cannot compare with her.”

[3:15]  ³⁴ tn Heb “your desires.” The 2nd person masculine singular suffix on the noun probably functions as subjective genitive.

[3:15]  ³⁵ tn The imperfect tense verb יָסַד (yasad, “to establish be like; to resemble”) has a potential nuance here: “can be compared with.”

[3:15]  ³⁶ tn Heb “All of your desires do not compare with her.”

[3:26]  ³⁷ tn Or “the Lord will be at your side.” Assuming that the noun כֶּסֶל (kesel) is related to the root II כָסַל (“confidence”; BDB 492 s.v. כֶּסֶל 3), the preposition ב (bet) introduces the predicate noun כִּסְלֶךָ (kislekha, “your confidence”) and functions as a beth essentiae (GKC 379 §119.i) which emphasizes the quality or nature of the noun (BDB 88 s.v. בְּ 7; HALOT 104 s.v. בְּ 3): “the Lord will be your confidence.” However, if the noun is related to I כסל (“loins; side”; HALOT 489 s.v. I כֶּסֶל 2), the preposition ב (bet) would function in a locative sense: “the Lord will be at your side.” See tn on the following phrase “source of your confidence.”

[3:26]  ³⁸ tn Heb “your confidence” (so NAB, NIV, NRSV) or “at your side.” There is debate whether the term כֶּסֶל (kesel) is related to the root I כָסַל “loins; side” (so HALOT 489 s.v. I כֶּסֶל 2) or II כָסַל “confidence” (so BDB 492 s.v. כֶּסֶל 3). The Vulgate relates it to I כָסַל and offers “the Lord will be at your side (latus).” Others relate it to II כָסַל “confidence” (e.g., Job 8:14; 31:24; Ps 78:7) and take it as a metonymy (= confidence) of adjunct (= object of confidence): “the Lord will be the source [or, object] of your confidence.”

[3:26]  ³⁹ sn The term רַגְלְךָ (raglekha, “your foot”) functions as a synecdoche of part (= your foot) for the whole person (= you). This synecdoche develops the extended comparison between the hunter’s snare and calamity that afflicts the wicked.

[3:26]  ⁴⁰ tn Heb “from capture.” The noun לָכֶד (lakhed, “capture; snare”) occurs only here in OT (BDB 540 s.v.; HALOT 530 s.v. לֶכֶד). It is figurative for the calamity of v. 25. God will protect the wise (or, righteous) from the consequences of sin (snares) that afflict the wicked.

[4:9]  ⁴¹ sn The personification of wisdom continues with the bestowal of a wreath for the head (e.g., 1:9). The point is that grace will be given to the individual like a wreath about the head.

[4:9]  ⁴² tn The verb מָגַן (magan) is a Piel (denominative) verb from the noun “shield.” Here it means “to bestow” (BDB 171 s.v.).

[4:9]  ⁴³ sn This verse uses wedding imagery: The wife (wisdom) who is embraced by her husband (the disciple) will place the wedding crown on the head of her new bridegroom. Wisdom, like a virtuous wife, will crown the individual with honor and grace.

[7:11]  ⁴⁴ 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]  ⁴⁵ tn Heb “dwell” or “settle”; NAB “her feet cannot rest.”

[8:3]  ⁴⁶ tn Heb “at the mouth of.”

[8:3]  ⁴⁷ tn The cry is a very loud ringing cry that could not be missed. The term רָנַן (ranan) means “to give a ringing cry.” It is often only a shrill sound that might come with a victory in battle, but its use in the psalms for praise shows that it also can have clear verbal content, as it does here. For wisdom to stand in the street and give such a ringing cry would mean that it could be heard by all. It was a proclamation.

[8:7]  ⁴⁸ tn Heb “roof of the mouth.” This expression is a metonymy of cause for the activity of speaking.

[8:7]  ⁴⁹ tn The word “truth” (אֱמֶת, ’emet) is derived from the verbal root אָמַן (’aman) which means “to support.” There are a number of derived nouns that have the sense of reliability: “pillars,” “master craftsman,” “nurse,” “guardian.” Modifiers related to this group of words includes things like “faithful,” “surely,” “truly” (amen). In the derived stems the verb develops various nuances: The Niphal has the meanings of “reliable, faithful, sure, steadfast,” and the Hiphil has the meaning “believe” (i.e., consider something dependable). The noun “truth” means what is reliable or dependable, firm or sure.

[8:7]  ⁵⁰ sn Wise lips detest wickedness; wisdom hates speaking wicked things. In fact, speaking truth results in part from detesting wickedness.

[8:7]  ⁵¹ tn Heb “wickedness is an abomination to my lips” (so KJV, NASB, NRSV).

[8:15]  ⁵² tn The verb רָזַן (razan) means “to be weighty; to be judicious; to be commanding.” It only occurs in the Qal active participle in the plural as a substantive, meaning “potentates; rulers” (e.g., Ps 1:1-3). Cf. KJV, ASV “princes”; NAB “lawgivers.”

[8:15]  ⁵³ sn This verb יְחֹקְקוּ (yÿkhoqqu) is related to the noun חֹק (khoq), which is a “statute; decree.” The verb is defined as “to cut in; to inscribe; to decree” (BDB 349 s.v. חָקַק). The point the verse is making is that when these potentates decree righteousness, it is by wisdom. History records all too often that these rulers acted as fools and opposed righteousness (cf. Ps 2:1-3). But people in power need wisdom to govern the earth (e.g., Isa 11:1-4 which predicts how Messiah will use wisdom to do this very thing). The point is underscored with the paronomasia in v. 15 with “kings” and “will reign” from the same root, and then in v. 16 with both “princes” and “rule” being cognate. The repetition of sounds and meanings strengthens the statements.

[11:25]  ⁵⁴ tn Heb “the soul of blessing.” The genitive functions attributively. “Blessing” refers to a gift (Gen 33:11) or a special favor (Josh 15:19). The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.

[11:25]  ⁵⁵ tn Heb “will grow fat.” Drawing on the standard comparison of fatness and abundance (Deut 32:15), the term means “become rich, prosperous.”

[11:25]  ⁵⁶ tn The verb מַרְוֶה (marveh, “to be saturated; to drink one’s fill”) draws a comparison between providing water for others with providing for those in need (e.g., Jer 31:25; Lam 3:15). The kind act will be reciprocated.

[11:25]  ⁵⁷ tn The phrase “for others” does not appear in the Hebrew but is implied by the causative Hiphil verb which normally takes a direct object; it is elided in the Hebrew for the sake of emphasis. It is supplied in the translation for the sake of clarity and smoothness.

[11:25]  ⁵⁸ tn This verb also means “to pour water,” and so continues the theme of the preceding participle: The one who gives refreshment to others will be refreshed. BDB 924 s.v. רָוָה lists the form יוֹרֶא (yore’) as a Hophal imperfect of רָוָה (ravah, the only occurrence) and translates it “will himself also be watered” (cf. KJV, ASV, NASB). But the verb looks very much like a Hiphil of the root יָרָא (yara’, “to shoot; to pour”). So the editors of BHS suggest יוּאָר (yu’ar).

[18:7]  ⁵⁹ tn Heb “his soul” (so KJV, NASB, NIV).

[18:7]  sn What a fool says can ruin him. Calamity and misfortune can come to a person who makes known his lack of wisdom by what he says. It may be that his words incite anger, or merely reveal stupidity; in either case, he is in trouble.

[22:19]  ⁶⁰ tn The form לִהְיוֹת (lihyot, “to be”) is the infinitive construct indicating the purpose (or result) of the teaching (cf. NASB, NIV, NRSV).

[22:19]  ⁶¹ tn Heb “I cause you to know.” The term “today” indicates that the verb should have the instantaneous nuance, and so an English present tense is used in the translation (“am making…known”).

[22:25]  ⁶² tn The verb פֶּן־תֶּאֱלַף (pen-te’elaf) is translated “lest you learn.” The idea is more precisely “become familiar with his ways.” The construction indicates that if one associates with such people he will become like them (cf. TEV “you might learn their habits”).

[22:25]  ⁶³ sn The warning in this proverb is to avoid associating with a hothead because his influence could be fatal (a similar idea is found in the Instruction of Amenemope, chap. 9, 11:13-14 [ANET 423]).

[23:2]  ⁶⁴ sn The expression “put a knife to your throat” is an idiom that means “curb your appetite” or “control yourself” (cf. TEV). The instruction was from a time when people dealt with all-powerful tyrants. To enter the presence of such a person and indulge one’s appetites would be to take a very high risk.

[23:2]  ⁶⁵ tn Heb “lord of appetite.” The idiom בַּעַל נֶפֶשׁ (ba’al nefesh) refers to someone who possesses a large appetite (cf. NAB “a ravenous appetite”). A person with a big appetite is in danger of taking liberties when invited to court.

[23:11]  ⁶⁶ tn The participle גֹּאֵל (go’el) describes a “kinsman redeemer.” Some English versions explicitly cite “God” (e.g., NCV, CEV) or “the Lord” (e.g. TEV).

[23:11]  sn The Hebrew term describes a “kinsman-redeemer.” That individual would be a rich or powerful relative who can protect the family; he does this by paying off the debts of a poor relative, buying up the property of a relative who sells himself into slavery, marrying the widow of a deceased relative to keep the inheritance in the family, or taking vengeance on someone who harms a relative, that vengeance often resulting in delivering (“redeeming”) the relative from bondage. If there was no human “kinsman redeemer,” then the defenseless had to rely on God to perform these actions (e.g., Gen 48:16; Exod 6:6; Job 19:25; Isa 41–63). In the prophetic literature God is presented as the Redeemer in that he takes vengeance on the enemies (the Babylonians) to deliverer his people (kin). In this proverb the Lord is probably the Protector of these people who will champion their cause and set things right.

[23:11]  ⁶⁷ sn This is the tenth saying; once again there is a warning not to encroach on other people’s rights and property, especially the defenseless (see v. 10; 22:22-23, 28).

[23:14]  ⁶⁸ tn Or “punish” (NIV). The syntax of these two lines suggests a conditional clause (cf. NCV, NRSV).

[23:14]  ⁶⁹ tn Heb “his soul.” The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.

[23:14]  ⁷⁰ tn The term שְׁאוֹל (shÿ’ol, “Sheol”) in this context probably means “death” (so NIV, NCV, NLT) and not the realm of the departed (wicked) spirits (cf. NAB “the nether world”). In the wisdom of other lands, Ahiqar 6:82 says, “If I strike you, my son, you will not die.” The idea is that discipline helps the child to a full life; if the child dies prematurely, it would be more than likely a consequence of not being trained by discipline. In the book of Proverbs the “death” mentioned here could be social as well as physical.

[23:25]  ⁷¹ tn The form תָגֵל (tagel) is clearly a short form and therefore a jussive (“may she…rejoice”); if this second verb is a jussive, then the parallel יִשְׂמַח (yismakh) should be a jussive also (“may your father and your mother have joy”).

[23:27]  ⁷² 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.

[23:27]  ⁷³ tn Heb “foreign woman” (so ASV). The term נָכְרִיָּה (nokhriyyah, “foreign woman”) often refers to a prostitute (e.g., Prov 2:6; 5:20; 6:24; 7:5). While not all foreign women in Israel were prostitutes, their prospects for economic survival were meager and many turned to prostitution to earn a living. Some English versions see this term referring to an adulteress as opposed to a prostitute (cf. NAB, NASB, NIV, NRSV, NLT).

[23:27]  ⁷⁴ 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.

[23:27]  ⁷⁵ sn In either case, whether a prostitute or an adulteress wife is involved, the danger is the same. The metaphors of a “deep pit” and a “narrow well” describe this sin as one that is a trap from which there is no escape. The “pit” is a gateway to Sheol, and those who enter are as good as dead, whether socially or through punishment physically.

[25:3]  ⁷⁶ tn Heb “heavens for height and earth for depth.” The proverb is clearly intending the first line to be an illustration of the second – it is almost emblematic parallelism.

[25:3]  ⁷⁷ sn The proverb is affirming a simple fact: The king’s plans and decisions are beyond the comprehension of the common people. While the king would make many things clear to the people, there are other things that are “above their heads” or “too deep for them.” They are unsearchable because of his superior wisdom, his caprice, or his need for secrecy. Inscrutability is sometimes necessary to keep a firm grip on power.

[25:5]  ⁷⁸ sn These two verses present first an illustration and then the point (so it is emblematic parallelism). The passage uses imperatives to teach that the wicked must be purged from the kingdom.

[25:5]  ⁷⁹ sn “Throne” is a metonymy of subject (or adjunct); it is the symbol of the government over which the king presides (cf. NCV, TEV).

[25:5]  ⁸⁰ sn When the king purges the wicked from his court he will be left with righteous counselors and his government therefore will be “established in righteousness” – it will endure through righteousness (cf. NLT “made secure by justice”). But as J. H. Greenstone says, “The king may have perfect ideals and his conduct may be irreproachable, but he may be misled by unscrupulous courtiers” (Proverbs, 264).

[25:9]  ⁸¹ tn The verse begins with the direct object רִיבְךָ (ribkha, “your case”) followed by the imperative from the same root, רִיב (riv, “argue”). It is paralleled by the negated Piel jussive. The construction of the clauses indicates that the first colon is foundational to the second: “Argue…but do not reveal,” or better, “When you argue…do not reveal.”

[25:9]  ⁸² sn The concern is that in arguing with one person a secret about another might be divulged, perhaps deliberately in an attempt to clear oneself. The point then is about damaging a friendship by involving the friend without necessity or warrant in someone else’s quarrel.

[26:26]  ⁸³ tn The referent is apparently the individual of vv. 24-25.

[26:26]  ⁸⁴ tn The form תִּכַּסֶּה (tikkasseh) is the Hitpael imperfect (with assimilation); it is probably passive, meaning “is concealed,” although it could mean “conceals itself” (naturally). Since the proverb uses antithetical parallelism, an imperfect tense nuance of possibility (“may be concealed”) works well here (cf. NIV, NLT).

[26:26]  ⁸⁵ sn The Hebrew verb means “to uncover,” here in the sense of “to reveal; to make known; to expose.” The verse is promising that the evil the person has done will be exposed publicly. The common belief that righteousness will ultimately triumph informs this saying.

[27:24]  ⁸⁶ tn Heb “riches are not forever” (so KJV, NASB); TEV “wealth is not permanent.” The term “last” is supplied in the translation for clarity.

[27:24]  ⁸⁷ tn The conjunction and the particle indicate that the same nuance continues here in the second colon, and so “last” has been supplied here as well.

[29:6]  ⁸⁸ tn The Syriac and Tg. Prov 29:6 simplify the meaning by writing it with a passive verb: “the evil man is ensnared by his guilt.” The metaphor of the snare indicates that the evil person will be caught in his own transgression.

[29:6]  ⁸⁹ tc The two verbs create some difficulty because the book of Proverbs does not usually duplicate verbs like this and because the first verb יָרוּן (yarun) is irregular. The BHS editors prefer to emend it to יָרוּץ (yaruts, “will rush”; cf. NAB “runs on joyfully”). W. McKane emends it to “exult” to form a hendiadys: “is deliriously happy” (Proverbs [OTL], 638). G. R. Driver suggests changing the word to יָדוֹן (yadon) based on two Hebrew mss and an Arabic cognate dana, “continue.” He translates it “but the righteous remains and rejoices” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 193-94). None of these changes are particularly helpful. The verb is unusual for a geminate root, but Gesenius shows several places where the same pattern can be seen in other geminate verbs (GKC 180 §67.q). In light of this it is preferable to retain the reading of the MT here.

[29:6]  ⁹⁰ sn These two verbs express the confidence of the righteous – they have no fears and so can sing. So the proverb is saying that only the righteous can enjoy a sense of security.

[30:22]  ⁹¹ 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]  ⁹² 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.

[30:27]  ⁹³ sn The Hebrew term means “divided”; they go forward in orderly divisions, or ranks (C. H. Toy, Proverbs [ICC], 535). Joel 1:4 describes their order and uses it as a picture of a coming invasion (e.g., Joel 2:7, 8). Therefore the wisdom of the locust is in their order and cooperation.

[30:31]  ⁹⁴ tn The Hebrew term זַרְזִיר (zarzir) means “girt”; it occurs only here with “loins” in the Bible: “that which is girt in the loins” (BDB 267 s.v.). Some have interpreted this to be the “greyhound” because it is narrow in the flanks (J. H. Greenstone, Proverbs, 327); so KJV, ASV. Others have suggested the warhorse, zebra, raven, or starling. Tg. Prov 30:31 has it as the large fighting cock that struts around among the hens. There is no clear referent that is convincing, although most modern English versions use “strutting rooster” or something similar (cf. CEV “proud roosters”).

[30:31]  ⁹⁵ tc This last line has inspired many suggestions. The MT has “with his army around him” (אַלְקוּם עִמּוֹ, ’alqum ’immo); so NIV. This has been emended to read “against whom there is no rising up” (so KJV, ASV) or “standing over his people.” The LXX has “a king haranguing his people.” Tg. Prov 30:31 has, “a king who stands up before his people and addresses them.” Some have attempted to identify this with Alcimus, the high priest who aspired to kingship (1 Macc 7:5-22), but such a suggestion is quite remote. Another interpretation sees the word for “God” in the line: “a king with whom God is.” Furthermore, C. H. Toy thinks the text is corrupt and must have at one time referred to some majestic animal (Proverbs [ICC], 537). While all these suggestions are fascinating, they have not improved or corrected the Hebrew text. At least one can say the focus is on the stately appearance of the king at some auspicious moment. The word occurs only here; but if it is interpreted with its Arabic cognate in mind, then it refers to a band of soldiers (BDB 39 s.v. אַלְקוּם).

[31:7]  ⁹⁶ tn The subjects and suffixes are singular (cf. KJV, ASV, NASB). Most other English versions render this as plural for stylistic reasons, in light of the preceding context.

[31:7]  ⁹⁷ tn The king was not to “drink and forget”; the suffering are to “drink and forget.”

[31:20]  ⁹⁸ sn The parallel expressions here underscore her care for the needy. The first part uses “she spreads her palm” and the second “she thrusts out her hand,” repeating some of the vocabulary introduced in the last verse.

[31:20]  ⁹⁹ tn The first word of the eleventh line begins with כּ (kaf), the eleventh letter of the Hebrew alphabet.