Amsal 3:9

3:9 Honor ¹  the Lord from your wealth

and from the first fruits of all your crops; ² 

Amsal 20:21

20:21 An inheritance gained easily ³  in the beginning

will not be blessed ⁴  in the end. ⁵ 

Amsal 16:22

16:22 Insight ⁶  is like ⁷  a life-giving fountain ⁸  to the one who possesses it,

but folly leads to the discipline of fools. ⁹ 

Amsal 23:4

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

be wise enough to restrain yourself. ¹⁰ 

Amsal 27:23

27:23 Pay careful attention to ¹¹  the condition of your flocks, ¹² 

give careful attention ¹³  to your herds,

Amsal 5:20

5:20 But why should you be captivated, ¹⁴  my son, by an adulteress,

and embrace the bosom of a different woman? ¹⁵ 

Amsal 9:12

9:12 If you are wise, you are wise to your own advantage, ¹⁶ 

but if you are a mocker, ¹⁷  you alone must ¹⁸  bear it. ¹⁹ 

Amsal 20:16

20:16 Take a man’s ²⁰  garment ²¹  when he has given security for a stranger, ²² 

and when he gives surety for strangers, ²³  hold him ²⁴  in pledge.

Amsal 27:13

27:13 Take a man’s ²⁵  garment when he has given security for a stranger,

and when he gives surety for a stranger, ²⁶  hold him in pledge. ²⁷ 

Amsal 1:19

1:19 Such ²⁸  are the ways ²⁹  of all who gain profit unjustly; ³⁰ 

it ³¹  takes away the life ³²  of those who obtain it! ³³ 

Amsal 4:7

4:7 Wisdom is supreme ³⁴  – so ³⁵  acquire wisdom,

and whatever you acquire, ³⁶  acquire understanding! ³⁷ 

Amsal 8:21

8:21 that I may cause ³⁸  those who love me to inherit wealth,

and that I may fill ³⁹  their treasuries. ⁴⁰ 

Amsal 12:27

12:27 The lazy person does not roast ⁴¹  his prey,

but personal possessions ⁴²  are precious to the diligent.

Amsal 14:18

14:18 The naive inherit ⁴³  folly,

but the shrewd ⁴⁴  are crowned ⁴⁵  with knowledge.

Amsal 18:11

18:11 The wealth ⁴⁶  of a rich person is like ⁴⁷  a strong city, ⁴⁸ 

and it is like a high wall in his imagination. ⁴⁹ 

Amsal 24:4

24:4 by knowledge its rooms are filled

with all kinds of precious and pleasing treasures.

Amsal 30:3

30:3 I have not learned wisdom,

nor do I have knowledge ⁵⁰  of the Holy One. ⁵¹ 

Amsal 15:25

15:25 The Lord tears down the house of the proud, ⁵² 

but he maintains the boundaries of the widow. ⁵³ 

Amsal 5:17

5:17 Let them be for yourself ⁵⁴  alone,

and not for strangers with you. ⁵⁵ 

Amsal 7:2

7:2 Keep my commands ⁵⁶  so that you may live, ⁵⁷ 

and obey ⁵⁸  my instruction as your most prized possession. ⁵⁹ 

Amsal 8:18

8:18 Riches and honor are with me,

long-lasting wealth and righteousness.

Amsal 20:12

20:12 The ear that hears and the eye that sees ⁶⁰  –

the Lord has made them both. ⁶¹ 

Amsal 3:21

3:21 My child, do not let them ⁶²  escape from your sight;

safeguard sound wisdom and discretion. ⁶³ 

Amsal 8:22

8:22 The Lord created ⁶⁴  me as the beginning ⁶⁵  of his works, ⁶⁶ 

before his deeds of long ago.

Amsal 22:26

22:26 Do not be one who strikes hands in pledge

or who puts up security for debts.

Amsal 24:7

24:7 Wisdom is unattainable ⁶⁷  for a fool;

in court ⁶⁸  he does not open his mouth. ⁶⁹ 

Amsal 5:10

5:10 lest strangers devour ⁷⁰  your strength, ⁷¹ 

and your labor ⁷²  benefit ⁷³  another man’s house.

Amsal 6:31

6:31 Yet ⁷⁴  if he is caught ⁷⁵  he must repay ⁷⁶  seven times over,

he might even have to give ⁷⁷  all the wealth of his house.

Amsal 13:7

13:7 There is one who pretends to be rich ⁷⁸  and yet has nothing;

another pretends to be poor ⁷⁹  and yet possesses great wealth. ⁸⁰ 

Amsal 17:2

17:2 A servant who acts wisely ⁸¹  will rule

over ⁸²  an heir ⁸³  who behaves shamefully, ⁸⁴ 

and will share the inheritance along with the relatives. ⁸⁵ 

[3:9]  ¹ tn The imperative כַּבֵּד (kabbed, “honor”) functions as a command, instruction, counsel or exhortation. To honor God means to give him the rightful place of authority by rendering to him gifts of tribute. One way to acknowledge God in one’s ways (v. 6) is to honor him with one’s wealth (v. 9).

[3:9]  ² tn Heb “produce.” The noun תְּבוּאָה (tÿvu’ah) has a two-fold range of meaning: (1) “product; yield” of the earth (= crops; harvest) and (2) “income; revenue” in general (BDB 100 s.v.). The imagery in vv. 9-10 is agricultural; however, all Israelites – not just farmers – were expected to give the best portion (= first fruits) of their income to Lord.

[20:21]  ³ tc The Kethib reads מְבֻחֶלֶת (mÿbukhelet), “gotten by greed” (based on a cognate Syriac verb, “to be greedy”); but the Qere is מְבֹהֶלֶת (mÿvohelet), “gotten hastily [or, quickly].” A large number of mss and the ancient versions read with the Qere (cf. KJV, ASV “gotten hastily”; NAB “gained hastily”; NIV “quickly gained”; NRSV “quickly acquired”).

[20:21]  sn If the inheritance is obtained quickly, it could mean prematurely (e.g., Luke 15:12) or cruelly (Prov 19:26). The inheritance is gained without labor or without preparation.

[20:21]  ⁴ tn The form is the Pual imperfect, “will not be blessed,” suggesting that divine justice is at work.

[20:21]  sn The Hebrew verb means “enriched, made fruitful, prospered.” Whatever the inheritance was, it will not reach its full potential or even remain permanent.

[20:21]  ⁵ tn Heb “in its end”; KJV, ASV “the end thereof.”

[16:22]  ⁶ tn The Hebrew noun שֵׂכֵל (sekhel, “prudence; insight”; cf. KJV, NASB, NIV “understanding”; NAB, CEV “good sense”) is related to the verb that means “to have insight; to give attention to; to act circumspectly [or, prudently],” as well as “to prosper; to have success.” These words all describe the kind of wise action that will be successful.

[16:22]  ⁷ 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.

[16:22]  ⁸ tn Heb “fountain of life.” The point of the metaphor is that like a fountain this wisdom will be a constant provision for living in this world.

[16:22]  ⁹ tn Heb “the discipline of fools [is] folly.” The “discipline” (מוּסָר, musar) in this proverb is essentially a requital for sin (hence “punishment,” so NIV, NCV, NRSV); discipline which is intended to correct is normally rejected and despised by fools. So the line is saying that there is very little that can be done for or with the fool (cf. NLT “discipline is wasted on fools”).

[23:4]  ¹⁰ 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”).

[27:23]  ¹¹ tn The sentence uses the infinitive absolute and the imperfect from יָדַע (yada’, “to know”). The imperfect here has been given the obligatory nuance, “you must know,” and that has to be intensified with the infinitive.

[27:23]  ¹² tn Heb “the faces of your flock.”

[27:23]  ¹³ tn The idiom is “place [it on] your heart” or “take to heart.” Cf. NLT “put your heart into.”

[27:23]  sn The care of the flock must become the main focus of the will, for it is the livelihood. So v. 23 forms the main instruction of this lengthy proverb (vv. 23-27).

[5:20]  ¹⁴ tn In the interrogative clause the imperfect has a deliberative nuance.

[5:20]  ¹⁵ tn Heb “foreigner” (so ASV, NASB), but this does not mean that the woman is non-Israelite. This term describes a woman who is outside the moral boundaries of the covenant community – she is another man’s wife, but since she acts with moral abandonment she is called “foreign.”

[9:12]  ¹⁶ tn The text simply has the preposition לְ (lamed) with a suffix; but this will be the use of the preposition classified as “interest,” either for advantage or disadvantage (R. J. Williams, Hebrew Syntax, 48-49, §271).

[9:12]  ¹⁷ tn The perfect tense is here in a conditional clause because of the conjunction following the first colon of the verse that begins with “if.” The perfect tense then lays down the antithetical condition – “if you mock,” or “if you are a mocker.”

[9:12]  ¹⁸ tn The use of the imperfect tense here could be the simple future tense (cf. NASB, NRSV “you…will bear it”), but the obligatory nuance is more appropriate – “you must bear it.” These words anticipate James’ warnings that the words we speak will haunt us through life (e.g., James 3:1-12).

[9:12]  ¹⁹ tc The LXX has an addition: “Forsake folly, that you may reign forever; and seek discretion and direct understanding in knowledge.”

[20:16]  ²⁰ tn Heb “his garment.”

[20:16]  ²¹ sn Taking a garment was the way of holding someone responsible to pay debts. In fact, the garment was the article normally taken for security (Exod 22:24-26; Deut 24:10-13). Because this is a high risk security pledge (e.g., 6:1-5), the creditor is to deal more severely than when the pledge is given by the debtor for himself.

[20:16]  ²² tc The Kethib has the masculine plural form, נָכְרִים (nakhrim), suggesting a reading “strangers.” But the Qere has the feminine form נָכְרִיָּה (nakhriyyah), “strange woman” or “another man’s wife” (e.g., 27:13). The parallelism would suggest “strangers” is the correct reading, although theories have been put forward for the interpretation of “strange woman” (see below).

[20:16]  sn The one for whom the pledge is taken is called “a stranger” and “foreign.” These two words do not necessarily mean that the individual or individuals are non-Israelite – just outside the community and not well known.

[20:16]  ²³ tn M. Dahood argues that the cloak was taken in pledge for a harlot (cf. NIV “a wayward woman”). Two sins would then be committed: taking a cloak and going to a prostitute (“To Pawn One’s Cloak,” Bib 42 [1961]: 359-66; also Snijders, “The Meaning of זָר,” 85-86). In the MT the almost identical proverb in 27:13 has a feminine singular form here.

[20:16]  ²⁴ tn Or “hold it” (so NIV, NCV).

[27:13]  ²⁵ tn Heb “his garment.”

[27:13]  ²⁶ tn Or “for a strange (= adulterous) woman.” Cf. KJV, ASV, NASB, NLT; NIV “a wayward woman.”

[27:13]  ²⁷ tn This proverb is virtually identical to 20:16.

[1:19]  ²⁸ tn The exclamation כֵּן (ken, “so; thus; such”) marks a conclusion (BDB 485 s.v.). It draws a comparison between the destruction of the wicked in v. 18 and the concluding statement in v. 19.

[1:19]  ²⁹ tc The MT reads אָרְחוֹת (’orkhot, “paths; ways” as figure for mode of life): “so are the ways [or, paths] of all who gain profit unjustly.” The BHS editors suggest emending the text to אַחֲרִית (’akharit, “end” as figure for their fate) by simple metathesis between ח (khet) and ר (resh) and by orthographic confusion between י (yod) and ו (vav), both common scribal errors: “so is the fate of all who gain profit unjustly.” The external evidence supports MT, which is also the more difficult reading. It adequately fits the context which uses “way” and “path” imagery throughout 1:10-19.

[1:19]  ³⁰ tn Heb “those who unjustly gain unjust gain.” The participle בֹּצֵעַ (boysea’, “those who unjustly gain”) is followed by the cognate accusative of the same root בָּצַע (batsa’, “unjust gain”) to underscore the idea that they gained their wealth through heinous criminal activity.

[1:19]  sn The verb followed by the cognate noun usually means seeking gain in an unjust way (1 Sam 8:3), or for selfish purposes (Gen 37:26), or gaining by violence. The word may have the sense of covetousness.

[1:19]  ³¹ tn The subject of the verb is the noun בָּצַע (“unjust gain”), which is also the referent of the 3rd person masculine singular suffix on בְּעָלָיו (bÿ’alav, “its owners”). Greed takes away the life of those who live by greed (e.g., 15:27; 26:27). See G. R. Driver, “Problems in the Hebrew Text of Proverbs,” Bib 32 (1951): 173-74.

[1:19]  ³² tn The term נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; BDB 659 s.v. 3.c).

[1:19]  ³³ tn Heb “its owners.”

[4:7]  ³⁴ tn The absolute and construct state of רֵאשִׁית (re’shit) are identical (BDB 912 s.v.). Some treat רֵאשִׁית חָכְמָה (re’shit khokhmah) as a genitive-construct phrase: “the beginning of wisdom” (cf. NAB, NASB, NRSV). Others take רֵאשִׁית as an absolute functioning as predicate and חָכְמָה as the subject: “wisdom is the first/chief thing” (cf. KJV, ASV). The context here suggests the predicate.

[4:7]  ³⁵ tn The term “so” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and style.

[4:7]  ³⁶ tn The noun קִנְיָן (qinyan) means “thing got or acquired; acquisition” (BDB 889 s.v.). With the preposition that denotes price, it means “with (or at the price of) all that you have acquired.” The point is that no price is too high for wisdom – give everything for it (K&D 16:108).

[4:7]  ³⁷ tc The verse is not in the LXX; some textual critics delete the verse as an impossible gloss that interrupts vv. 6 and 8 (e.g., C. H. Toy, Proverbs [ICC], 88).

[8:21]  ³⁸ tn The infinitive construct expressing the purpose of the preceding “walk” in the way of righteousness. These verses say that wisdom is always on the way of righteousness for the purposes of bestowing the same to those who find her. If sin is involved, then wisdom has not been followed.

[8:21]  ³⁹ tn The Piel imperfect continues the verbal idea that the infinitive began in the parallel colon even though it does not have the vav on the form.

[8:21]  ⁴⁰ tc The LXX adds at the end of this verse: “If I declare to you the things of daily occurrence, I will remember to recount the things of old.”

[12:27]  ⁴¹ tc The MT reads יַחֲרֹךְ (yakharokh) from II חָרַךְ (kharakh, “to roast”?). On the other hand, several versions (LXX, Syriac, Vulgate) reflect a Hebrew Vorlage of יַדְרִיךְ (yadrikh) from דָרַךְ (darakh, “to gain”), meaning: “a lazy person cannot catch his prey” (suggested by Gemser; cf. NAB). The MT is the more difficult reading, being a hapax legomenon, and therefore should be retained; the versions are trying to make sense out of a rare expression.

[12:27]  tn The verb II חָרַךְ (kharakh) is a hapax legomenon, appearing in the OT only here. BDB suggests that it means “to start; to set in motion” (BDB 355 s.v.). The related Aramaic and Syriac verb means “to scorch; to parch,” and the related Arabic verb means “to roast; to scorch by burning”; so it may mean “to roast; to fry” (HALOT 353 s.v. I חרך). The lazy person can’t be bothered cooking what he has hunted. The Midrash sees an allusion to Jacob and Esau in Genesis 25. M. Dahood translates it: “the languid man will roast no game for himself, but the diligent will come on the wealth of the steppe” (“The Hapax harak in Proverbs 12:27,” Bib 63 [1982]: 60-62). This hyperbole means that the lazy person does not complete a project.

[12:27]  ⁴² tn Heb “the wealth of a man.”

[14:18]  ⁴³ tc G. R. Driver, however, proposed reading the verb as “are adorned” from הלה (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 181). A similar reading is followed by a number of English versions (e.g., NAB, NRSV, NLT).

[14:18]  sn The proverb anticipates what the simple will receive, assuming they remain simpletons.

[14:18]  ⁴⁴ tn Or “prudent” (KJV, NASB, NIV); NRSV, TEV “clever.”

[14:18]  ⁴⁵ tn The meaning of יַכְתִּרוּ (yakhtiru, Hiphil imperfect of כָּתַר, katar) is elusive. It may not mean “to be crowned” or “to crown themselves,” but “to encircle” or “to embrace.” BDB 509 s.v. כָּתַר Hiph suggests “to throw out crowns” (throw out knowledge as a crown) or “to encompass knowledge,” i.e., possess it (parallel to inherit).

[18:11]  ⁴⁶ sn This proverb forms a contrast with the previous one. The rich, unlike the righteous, trust in wealth and not in God.

[18:11]  ⁴⁷ 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.

[18:11]  ⁴⁸ tn Heb “city of his strength”; NIV “fortified city.” This term refers to their place of refuge, what they look to for security and protection in time of trouble.

[18:11]  ⁴⁹ tc The MT reads בְּמַשְׂכִּיתוֹ (bÿmaskito, “in his imaginations”). The LXX, Tg. Prov 18:11, and the Latin reflect בִּמְשֻׂכָּתוֹ (bimsukato, “like a fence [or, high wall]”) that is, wealth provides protection. The MT reading, on the other hand, suggests that this security is only in the mind.

[18:11]  tn The proverb is an observation saying, reporting a common assumption without commenting on it. The juxtaposition with the last verse is a loud criticism of this misguided faith. The final word בְּמַשְׂכִּיתוֹ (“in his imaginations”) indicates that one’s wealth is a futile place of refuge.

[30:3]  ⁵⁰ sn The construction uses repetition to make the point emphatically: “I do not know the knowledge of the Holy One.” Agur’s claim to being “brutish” is here clarified – he is not one of those who has knowledge or understanding of God. C. H. Toy thinks the speaker is being sarcastic in reference to others who may have claimed such knowledge (Proverbs [ICC], 521).

[30:3]  ⁵¹ tn The epithet “the Holy One” is the adjective “holy” put in the masculine plural (as in 9:10). This will harmonize with the plural of majesty used to explain the plural with titles for God. However, NRSV takes the plural as a reference to the “holy ones,” presumably referring to angelic beings.

[15:25]  ⁵² 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]  ⁵³ 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).

[5:17]  ⁵⁴ tn The ל (lamed) preposition denotes possession: “for you” = “yours.” The term לְבַדֶּךָ (lÿvadekha) is appositional, underscoring the possession as exclusive.

[5:17]  ⁵⁵ sn The point is that what is private is not to be shared with strangers; it belongs in the home and in the marriage. The water from that cistern is not to be channeled to strangers or to the public.

[7:2]  ⁵⁶ tc Before v. 2 the LXX inserts: “My son, fear the Lord and you will be strong, and besides him, fear no other.” Although this addition has the precedent of 3:7 and 9 and harmonizes with 14:26, it does not fit here; the advice is to listen to the teacher.

[7:2]  ⁵⁷ tn The construction of an imperative with the vav (ו) of sequence after another imperative denotes a logical sequence of purpose or result: “that you may live,” or “and you will live.”

[7:2]  ⁵⁸ tn The term “obey” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied for the sake of clarity and smoothness. Some English versions, in light of the second line of v. 1, supply “guard” (e.g., NIV, NCV, NLT).

[7:2]  ⁵⁹ tn Heb “the little man in your eye.” Traditionally this Hebrew idiom is translated into English as “the apple of your eye” (so KJV, NAB, NIV, NRSV); a more contemporary rendering would be “as your most prized possession.” The word for “man” has the diminutive ending on it. It refers to the pupil, where the object focused on – a man – is reflected in miniature. The point is that the teaching must be the central focus of the disciple’s vision and attention.

[20:12]  ⁶⁰ sn The first half of the verse refers to two basic senses that the Lord has given to people. C. H. Toy, however, thinks that they represent all the faculties (Proverbs [ICC], 388). But in the book of Proverbs seeing and hearing come to the fore. By usage “hearing” also means obeying (15:31; 25:12), and “seeing” also means perceiving and understanding (Isa 6:9-10).

[20:12]  ⁶¹ sn The verse not only credits God with making these faculties of hearing and sight and giving them to people, but it also emphasizes their spiritual use in God’s service.

[3:21]  ⁶² tn The object of the verb “escape” is either (1) wisdom, knowledge, and understanding in vv. 13-20 or (2) “wisdom and discretion” in the second colon of this verse. Several English versions transpose the terms “wisdom and discretion” from the second colon into the first colon for the sake of clarity and smoothness (e.g., RSV, NRSV, NIV, TEV, CEV).
NIV takes the subject from the second colon and reverses the clauses to clarify that.

[3:21]  ⁶³ tn Or: “purpose,” “power of devising.”

[8:22]  ⁶⁴ tn There are two roots קָנָה (qanah) in Hebrew, one meaning “to possess,” and the other meaning “to create.” The earlier English versions did not know of the second root, but suspected in certain places that a meaning like that was necessary (e.g., Gen 4:1; 14:19; Deut 32:6). Ugaritic confirmed that it was indeed another root. The older versions have the translation “possess” because otherwise it sounds like God lacked wisdom and therefore created it at the beginning. They wanted to avoid saying that wisdom was not eternal. Arius liked the idea of Christ as the wisdom of God and so chose the translation “create.” Athanasius translated it, “constituted me as the head of creation.” The verb occurs twelve times in Proverbs with the meaning of “to acquire”; but the Greek and the Syriac versions have the meaning “create.” Although the idea is that wisdom existed before creation, the parallel ideas in these verses (“appointed,” “given birth”) argue for the translation of “create” or “establish” (R. N. Whybray, “Proverbs 8:22-31 and Its Supposed Prototypes,” VT 15 [1965]: 504-14; and W. A. Irwin, “Where Will Wisdom Be Found?” JBL 80 [1961]: 133-42).

[8:22]  ⁶⁵ tn Verbs of creation often involve double accusatives; here the double accusative involves the person (i.e., wisdom) and an abstract noun in construct (IBHS 174-75 §10.2.3c).

[8:22]  ⁶⁶ tn Heb “his way” (so KJV, NASB). The word “way” is an idiom (implied comparison) for the actions of God.

[8:22]  sn The claim of wisdom in this passage is that she was foundational to all that God would do.

[24:7]  ⁶⁷ tc The MT reads רָאמוֹת (ra’mot, “corals”) – wisdom to the fool is corals, i.e., an unattainable treasure. With a slight change in the text, removing the א (alef), the reading is רָמוֹת (ramot, “high”), i.e., wisdom is too high – unattainable – for a fool. The internal evidence favors the emendation, which is followed by most English versions including KJV.

[24:7]  ⁶⁸ tn Heb “[city] gate,” a metonymy of subject, meaning what goes on in the gate – court cases and business transactions. So it is in these assemblies that the fool keeps quiet. The term “court” has been used in the translation for clarity. Some English versions do not emphasize the forensic connotation here: NCV “in a discussion”; NLT “When the leaders gather.”

[24:7]  ⁶⁹ sn The verse portrays a fool out of his element: In a serious moment in the gathering of the community, he does not even open his mouth (a metonymy of cause, meaning “speak”). Wisdom is too high for the fool – it is beyond his ability.

[5:10]  ⁷⁰ tn Or “are sated, satisfied.”

[5:10]  ⁷¹ tn The word כֹּחַ (coakh, “strength”) refers to what laborious toil would produce (so a metonymy of cause). Everything that this person worked for could become the property for others to enjoy.

[5:10]  ⁷² tn “labor, painful toil.”

[5:10]  ⁷³ tn The term “benefit” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[6:31]  ⁷⁴ tn The term “yet” is supplied in the translation.

[6:31]  ⁷⁵ tn Heb “is found out.” The perfect tense with the vav (ו) consecutive is equivalent to the imperfect nuances. Here it introduces either a conditional or a temporal clause before the imperfect.

[6:31]  ⁷⁶ tn The imperfect tense has an obligatory nuance. The verb in the Piel means “to repay; to make restitution; to recompense”; cf. NCV, TEV, CEV “must pay back.”

[6:31]  ⁷⁷ tn This final clause in the section is somewhat cryptic. The guilty thief must pay back sevenfold what he stole, even if it means he must use the substance of his whole house. The verb functions as an imperfect of possibility: “he might even give.”

[13:7]  ⁷⁸ tn The Hitpael of עָשַׁר (’ashar, “to be rich”) means “to pretend to be rich” (BDB 799 s.v. עָשַׁר Hithp); this is the so-called “Hollywood Hitpael” function which involves “acting” or pretending to be something one is not.

[13:7]  ⁷⁹ tn The Hitpolel of רוּשׁ (rush, “to be poor”) means “to pretend to be poor” (BDB 930 s.v. Hithpolel); this is another example of the “Hollywood Hitpael” – the Hitpolel forms of hollow root verbs are the equivalent of Hitpael stem forms.

[13:7]  ⁸⁰ sn The proverb seems to be a general observation on certain people in life, but it is saying more. Although there are times when such pretending may not be wrong, the proverb is instructing people to be honest. An empty pretentious display or a concealing of wealth can come to no good.

[17:2]  ⁸¹ sn The setting is in the ancient world where a servant rarely advanced beyond his or her station in life. But there are notable exceptions (e.g., Gen 15:3 where the possibility is mentioned, 1 Chr 2:35 where it changed through marriage, and 2 Sam 16:1-4; 19:24-30, with the story of Ziba the servant of Mephibosheth). This proverb focuses on a servant who is wise, one who uses all his abilities effectively – a Joseph figure.

[17:2]  ⁸² sn The parallelism indicates that “ruling over” and “sharing in the inheritance” means that the disgraceful son will be disinherited.

[17:2]  ⁸³ tn Heb “son.”

[17:2]  ⁸⁴ tn The form מֵבִישׁ (mevish) is a Hiphil participle, modifying בֵן (ben). This original heir would then be one who caused shame or disgrace to the family, probably by showing a complete lack of wisdom in the choices he made.

[17:2]  ⁸⁵ tn Heb “in the midst of the brothers”; NIV “as one of the brothers.”