Amsal 3:10

3:10 then your barns will be filled completely, ¹ 

and your vats ²  will overflow ³  with new wine.

Amsal 7:21

7:21 She persuaded him ⁴  with persuasive words; ⁵ 

with her smooth talk ⁶  she compelled him. ⁷ 

Amsal 10:14

10:14 Those who are wise ⁸  store up ⁹  knowledge,

but foolish speech ¹⁰  leads to imminent ¹¹  destruction.

Amsal 13:14

13:14 Instruction ¹²  from the wise ¹³  is like ¹⁴  a life-giving fountain, ¹⁵ 

to turn ¹⁶  a person ¹⁷  from deadly snares. ¹⁸ 

Amsal 13:25

13:25 The righteous has enough food to satisfy his appetite, ¹⁹ 

but the belly of the wicked lacks food. ²⁰ 

Amsal 15:25

15:25 The Lord tears down the house of the proud, ²¹ 

but he maintains the boundaries of the widow. ²² 

Amsal 16:10

16:10 The divine verdict ²³  is in the words ²⁴  of the king,

his pronouncements ²⁵  must not act treacherously ²⁶  against justice.

Amsal 19:24

19:24 The sluggard plunges ²⁷  his hand in the dish,

and he will not even bring it back to his mouth! ²⁸ 

Amsal 21:12

21:12 The Righteous One ²⁹  considers ³⁰  the house ³¹  of the wicked;

he overthrows the wicked to their ruin. ³² 

Amsal 21:24

21:24 A proud ³³  and arrogant ³⁴  person, whose name is “Scoffer,” ³⁵ 

acts ³⁶  with overbearing pride. ³⁷ 

Amsal 23:9-10

23:9 Do not speak in the ears of a fool, ³⁸ 

for he will despise the wisdom of your words. ³⁹ 

23:10 Do not move an ancient boundary stone,

or take over ⁴⁰  the fields of the fatherless,

Amsal 24:5

24:5 A wise warrior ⁴¹  is strong, ⁴² 

and a man of knowledge makes his strength stronger;

Amsal 25:17

25:17 Don’t set foot too frequently ⁴³  in your neighbor’s house,

lest he become weary ⁴⁴  of you and hate you.

Amsal 27:11

27:11 Be wise, my son, ⁴⁵  and make my heart glad,

so that I may answer ⁴⁶  anyone who taunts me. ⁴⁷ 

Amsal 30:2

30:2 Surely ⁴⁸  I am more brutish ⁴⁹  than any other human being, ⁵⁰ 

and I do not have human understanding; ⁵¹ 

Amsal 31:5

31:5 lest they drink and forget what is decreed,

and remove ⁵²  from all the poor ⁵³  their legal rights. ⁵⁴ 

[3:10]  ¹ tn Heb “with plenty” (so KJV, NASB, NRSV); NIV “to overflowing.” The noun שָׂבָע (sava’, “plenty; satiety”) functions as an adverbial accusative of manner or contents: “completely.”

[3:10]  ² sn This pictures the process of pressing grapes in which the upper receptacle is filled with grapes and the lower one catches the juice. The harvest of grapes will be so plentiful that the lower vat will overflow with grape juice. The pictures in v. 10 are metonymies of effect for cause (= the great harvest that God will provide when they honor him).

[3:10]  ³ tn Heb “burst open.” The verb פָּרַץ (parats, “to burst open”) functions as hyperbole here to emphasize the fullness of the wine vats (BDB 829 s.v. 9).

[7:21]  ⁴ tn Heb “she turned him aside.” This expression means that she persuaded him. This section now begins the description of the capitulation, for the flattering speech is finished.

[7:21]  ⁵ sn The term לֶקַח (leqakh) was used earlier in Proverbs for wise instruction; now it is used ironically for enticement to sin (see D. W. Thomas, “Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 280-92).

[7:21]  ⁶ tn Heb “smooth of her lips”; cf. NAB “smooth lips”; NASB “flattering lips.” The term “lips” is a metonymy of cause representing what she says.

[7:21]  ⁷ tn The verb means “to impel; to thrust; to banish,” but in this stem in this context “to compel; to force” into some action. The imperfect tense has the nuance of progressive imperfect to parallel the characteristic perfect of the first colon.

[10:14]  ⁸ tn Heb “wise men.”

[10:14]  ⁹ sn The verb צָפַן (tsafan, “to store up; to treasure”) may mean (1) the wise acquire and do not lose wisdom (cf. NAB, NIV, TEV), or (2) they do not tell all that they know (cf. NCV), that is, they treasure it up for a time when they will need it. The fool, by contrast, talks without thinking.

[10:14]  ¹⁰ tn Heb “the mouth of foolishness”; cf. NRSV, NLT “the babbling of a fool.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech. The genitive אֶוִיל (’evil, “foolishness”) functions as an attributive adjective: “a foolish mouth” = foolish speech.

[10:14]  ¹¹ tn Heb “near destruction.” The words of the fool that are uttered without wise forethought may invite imminent ruin (e.g., James 3:13-18). See also Ptah-hotep and Amenemope in ANET 414 and 423.

[13:14]  ¹² tn The term תוֹרָה (torah) in legal literature means “law,” but in wisdom literature often means “instruction; teaching” (BDB 435 s.v.); cf. NAV, NIV, NRSV “teaching”; NLT “advice.”

[13:14]  ¹³ tn Heb “instruction of the wise.” The term חָכָם (khakham, “the wise”) is a genitive of source.

[13:14]  ¹⁴ 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.

[13:14]  ¹⁵ tn Heb “fountain of life” (so KJV, NAB, NIV, NRSV). The genitive חַיִּים (khayyim) functions as a genitive of material, similar to the expression “fountain of water.” The metaphor means that the teaching of the wise is life-giving. The second colon is the consequence of the first, explaining this metaphor.

[13:14]  ¹⁶ tn The infinitive construct with preposition לְ (lamed) gives the result (or, purpose) of the first statement. It could also be taken epexegetically, “by turning.”

[13:14]  ¹⁷ tn The term “person” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[13:14]  ¹⁸ tn Heb “snares of death” (so KJV, NAB, NASB, NIV, NRSV, NLT). The genitive מָוֶת (mavet) functions as an attributive adjective. The term “snares” makes an implied comparison with hunting; death is like a hunter. W. McKane compares the idea to the Ugaritic god Mot, the god of death, carrying people off to the realm of the departed (Proverbs [OTL], 455). The expression could also mean that the snares lead to death.

[13:25]  ¹⁹ tn The noun נֶפֶשׁ (traditionally “soul”; cf. KJV, ASV) here means “appetite” (BDB 660 s.v. 5.a).

[13:25]  ²⁰ tn Heb “he will lack.” The term “food” is supplied in the translation as a clarification. The wicked may go hungry, or lack all they desire, just as the first colon may mean that what the righteous acquire proves satisfying to them.

[15:25]  ²¹ 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]  ²² 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).

[16:10]  ²³ 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]  ²⁴ 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]  ²⁵ tn Heb “his mouth.” The term “mouth” is a metonymy of cause for what the king says: his pronouncements and legal decisions.

[16:10]  ²⁶ 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.

[19:24]  ²⁷ tn Heb “buries” (so many English versions); KJV “hideth”; NAB “loses.”

[19:24]  ²⁸ sn This humorous portrayal is an exaggeration; but the point is that laziness can overcome hunger. It would have a wider application for anyone who would start a project and then lack the interest or energy to finish it (R. N. Whybray, Proverbs [CBC], 111). Ibn Ezra proposes that the dish was empty, because the sluggard was too lazy to provide for himself.

[21:12]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² tn Heb “to evil” (i.e., catastrophe); cf. NLT “to disaster.”

[21:24]  ³³ tn The word זֵד (zed, “proud”) comes from the verb זִיד (zid, “to boil up; to seethe; to act proudly [or, presumptuously].” Just as water boiling up in a pot will boil over, so the presumptuous person “oversteps” the boundaries.

[21:24]  ³⁴ tn The word יָהִיר (yahir) means “haughty,” that is, to be or show oneself to be presumptuous or arrogant.

[21:24]  ³⁵ tn Heb “proud haughty scorner his name” (KJV similar). There are several ways that the line could be translated: (1) “Proud, arrogant – his name is scoffer” or (2) “A proud person, an arrogant person – ‘Scoffer’ is his name.” BDB 267 s.v. זֵד suggests, “A presumptuous man, [who is] haughty, scoffer is his name.”

[21:24]  ³⁶ tn Heb “does.” The Qal active participle “does” serves as the main verb, and the subject is “proud person” in the first line.

[21:24]  ³⁷ tn The expression בְּעֶבְרַת זָדוֹן (be’evrat zadon) means “in the overflow of insolence.” The genitive specifies what the overflow is; the proud deal in an overflow of pride. Cf. NIV “overweening pride”; NLT “boundless arrogance.”

[21:24]  sn The portrait in this proverb is not merely of one who is self-sufficient, but one who is insolent, scornful, and arrogant.

[23:9]  ³⁸ 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]  ³⁹ sn Saying number nine indicates that wisdom is wasted on a fool. The literature of Egypt has no specific parallel to this one.

[23:10]  ⁴⁰ tn Or “encroach on” (NIV, NRSV); Heb “go into.”

[24:5]  ⁴¹ sn The twenty-first saying seems to be concerned with the need for wisdom in warfare. In line with that, the word used here is גֶּבֶר (gever), “mighty man; hero; warrior.”

[24:5]  ⁴² tn The expression בַּעוֹז (ba’oz) employs a beth essentiae, meaning he “is strong,” not “in strength.”

[25:17]  ⁴³ tn Heb “make your foot rare.” The verb is הֹקַר (hoqar), the Hiphil imperative of יָקַר (yaqar, “to be rare; to be precious”). To “make one’s foot rare” would mean to keep the visits to a minimum as well as making them valuable – things increase in value, according to the nuances of this word, when they are rare.

[25:17]  ⁴⁴ tn Heb “gets full.” This verb means “to be sated; to be satisfied; to be filled.” It is often used with reference to food, but here it refers to frequent visits that wear out one’s welcome (cf. NLT).

[27:11]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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).

[30:2]  ⁴⁸ tn The particle כִּי (ki) functions in an asseverative sense, “surely; indeed; truly” (R. J. Williams, Hebrew Syntax, 73, §449).

[30:2]  ⁴⁹ tn The noun בַּעַר (ba’ar) means “brutishness”; here it functions as a predicate adjective. It is followed by מֵאִישׁ (me’ish) expressing comparative degree: “more than a man” or “more than any man,” with “man” used in a generic sense. He is saying that he has fallen beneath the level of mankind. Cf. NRSV “I am too stupid to be human.”

[30:2]  ⁵⁰ tn Heb “than man.” The verse is using hyperbole; this individual feels as if he has no intelligence at all, that he is more brutish than any other human. Of course this is not true, or he would not be able to speculate on the God of the universe at all.

[30:2]  ⁵¹ tn Heb “the understanding of a man,” with “man” used attributively here.

[31:5]  ⁵² tn The verb means “change,” perhaps expressed in reversing decisions or removing rights.

[31:5]  ⁵³ tn Heb “all the children of poverty.” This expression refers to the poor by nature. Cf. KJV, NASB, NRSV “the afflicted”; NIV “oppressed.”

[31:5]  ⁵⁴ sn The word is דִּין (din, “judgment”; so KJV). In this passage it refers to the cause or the plea for justice, i.e., the “legal rights.”