Amsal 31:2

31:2 O ¹  my son, O son of my womb,

O son ²  of my vows,

Amsal 5:20

5:20 But why should you be captivated, ³  my son, by an adulteress,

and embrace the bosom of a different woman? ⁴ 

Amsal 27:1

27:1 Do not boast ⁵  about tomorrow; ⁶ 

for you do not know ⁷  what a day may bring forth.

Amsal 4:19

4:19 The way of the wicked is like gloomy darkness; ⁸ 

they do not know what causes them to stumble. ⁹ 

Amsal 6:9

6:9 How long, you sluggard, will you lie there?

When will you rise from your sleep? ¹⁰ 

Amsal 22:27

22:27 If you do not have enough to pay,

your bed ¹¹  will be taken ¹²  right out from under you! ¹³ 

Amsal 20:11

20:11 Even a young man ¹⁴  is known ¹⁵  by his actions,

whether his activity is pure and whether it is right. ¹⁶ 

Amsal 8:11

8:11 For wisdom is better than rubies,

and desirable things cannot be compared ¹⁷  to her.

Amsal 17:16

17:16 Of what ¹⁸  use is money in the hand of a fool, ¹⁹ 

since he has no intention ²⁰  of acquiring wisdom? ²¹ 

Amsal 23:1

23:1 When you sit down to eat with a ruler,

consider carefully ²²  what ²³  is before you,

Amsal 20:4

20:4 The sluggard will not plow ²⁴  during the planting season, ²⁵ 

so at harvest time he looks ²⁶  for the crop ²⁷  but has nothing.

Amsal 3:15

3:15 She is more precious than rubies,

and none of the things ²⁸  you desire ²⁹  can compare ³⁰  with her. ³¹ 

Amsal 6:35

6:35 He will not consider ³²  any compensation; ³³ 

he will not be willing, even if you multiply the compensation. ³⁴ 

Amsal 12:21

12:21 The righteous do not encounter ³⁵  any harm, ³⁶ 

but the wicked are filled with calamity. ³⁷ 

Amsal 25:8

25:8 Do not go out hastily to litigation, ³⁸ 

or ³⁹  what will you do afterward

when your neighbor puts you to shame?

Amsal 1:22

1:22 “How long will you simpletons ⁴⁰  love naiveté? ⁴¹ 

How long ⁴²  will mockers ⁴³  delight ⁴⁴  in mockery ⁴⁵ 

and fools ⁴⁶  hate knowledge?

Amsal 31:5

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

and remove ⁴⁷  from all the poor ⁴⁸  their legal rights. ⁴⁹ 

Amsal 13:7

13:7 There is one who pretends to be rich ⁵⁰  and yet has nothing;

another pretends to be poor ⁵¹  and yet possesses great wealth. ⁵² 

Amsal 24:12

24:12 If you say, “But we did not know about this,”

does not the one who evaluates ⁵³  hearts consider?

Does not the one who guards your life know?

Will he not repay each person according to his deeds? ⁵⁴ 

Amsal 25:7

25:7 for it is better for him ⁵⁵  to say to you, “Come up here,” ⁵⁶ 

than to put you lower ⁵⁷  before a prince,

whom your eyes have seen. ⁵⁸ 

Amsal 23:35

23:35 You will say, ⁵⁹  “They have struck me, but I am not harmed!

They beat me, but I did not know it! ⁶⁰ 

When will I awake? I will look for another drink.” ⁶¹ 

Amsal 22:17

The Sayings of the Wise ⁶² 

22:17 Incline your ear ⁶³  and listen to the words of the wise,

and apply your heart to my instruction. ⁶⁴ 

Amsal 5:13

5:13 For ⁶⁵  I did not obey my teachers ⁶⁶ 

and I did not heed ⁶⁷  my instructors. ⁶⁸ 

Amsal 10:24

10:24 What the wicked fears ⁶⁹  will come on him;

what the righteous desire ⁷⁰  will be granted. ⁷¹ 

Amsal 25:2

25:2 It is the glory of God ⁷²  to conceal ⁷³  a matter,

and it is the glory of a king to search out a matter.

Amsal 25:16

25:16 When you find ⁷⁴  honey, eat only what is sufficient for you,

lest you become stuffed ⁷⁵  with it and vomit it up. ⁷⁶ 

Amsal 30:30

30:30 a lion, mightiest ⁷⁷  of the beasts,

who does not retreat from anything;

Amsal 30:6

30:6 Do not add to his words,

lest he reprove you, and prove you to be a liar. ⁷⁸ 

Amsal 28:24

28:24 The one who robs ⁷⁹  his father and mother and says, “There is no transgression,”

is a companion ⁸⁰  to the one ⁸¹  who destroys.

Amsal 16:20

16:20 The one who deals wisely ⁸²  in a matter ⁸³  will find success, ⁸⁴ 

and blessed ⁸⁵  is the one who trusts in the Lord. ⁸⁶ 

Amsal 22:21

22:21 to show you true and reliable words, ⁸⁷ 

so that you may give accurate answers ⁸⁸  to those who sent you?

Amsal 30:8

30:8 Remove falsehood and lies ⁸⁹  far from me;

do not give me poverty or riches,

feed me with my allotted portion ⁹⁰  of bread, ⁹¹ 

Amsal 30:20

30:20 This is the way ⁹²  of an adulterous ⁹³  woman:

she eats and wipes her mouth ⁹⁴ 

and says, “I have not done wrong.” ⁹⁵ 

Amsal 1:8

1:8 Listen, ⁹⁶  my child, ⁹⁷  to the instruction ⁹⁸  from ⁹⁹  your father,

and do not forsake the teaching ¹⁰⁰  from ¹⁰¹  your mother.

Amsal 2:2

2:2 by making ¹⁰²  your ear ¹⁰³  attentive to wisdom,

and ¹⁰⁴  by turning ¹⁰⁵  your heart ¹⁰⁶  to understanding,

Amsal 2:5

2:5 then you will understand ¹⁰⁷  how to fear the Lord, ¹⁰⁸ 

and you will discover ¹⁰⁹  knowledge ¹¹⁰  about God. ¹¹¹ 

Amsal 4:20

4:20 My child, pay attention to my words;

listen attentively ¹¹²  to my sayings.

Amsal 5:1

Admonition to Avoid Seduction to Evil ¹¹³ 

5:1 My child, ¹¹⁴  be attentive to my wisdom,

pay close attention ¹¹⁵  to my understanding,

Amsal 5:7

5:7 So now, children, ¹¹⁶  listen to me;

do not turn aside from the words I speak. ¹¹⁷ 

Amsal 5:16-17

5:16 Should your springs be dispersed ¹¹⁸  outside,

your streams of water in the wide plazas?

5:17 Let them be for yourself ¹¹⁹  alone,

and not for strangers with you. ¹²⁰ 

Amsal 6:20

6:20 My child, guard the commands of your father

and do not forsake the instruction of your mother.

Amsal 7:1

Admonition to Avoid the Wiles of the Adulteress ¹²¹ 

7:1 My child, ¹²²  keep my words

and treasure up my commands in your own keeping. ¹²³ 

Amsal 24:2

24:2 for their hearts contemplate violence,

and their lips speak harm. ¹²⁴ 

Amsal 27:24

27:24 for riches do not last ¹²⁵  forever,

nor does a crown last ¹²⁶  from generation to generation.

Amsal 31:11

31:11 The heart of her husband has confidence ¹²⁷  in her,

and he has no lack of gain. ¹²⁸ 

Amsal 1:12

1:12 We will swallow them alive ¹²⁹  like Sheol, ¹³⁰ 

those full of vigor ¹³¹  like those going down to the Pit.

Amsal 3:1

Exhortations to Seek Wisdom and Walk with the Lord ¹³² 

3:1 My child, ¹³³  do not forget my teaching,

but let your heart keep ¹³⁴  my commandments,

Amsal 3:13

Blessings of Obtaining Wisdom

3:13 Blessed ¹³⁵  is the one ¹³⁶  who finds ¹³⁷  wisdom,

and the one who obtains ¹³⁸  understanding.

Amsal 5:12

5:12 And you will say, “How I hated discipline!

My heart spurned reproof!

Amsal 6:12

6:12 A worthless and wicked person ¹³⁹ 

walks around saying perverse ¹⁴⁰  things; ¹⁴¹ 

Amsal 6:30

6:30 People ¹⁴²  do not despise a thief when he steals

to fulfill his need ¹⁴³  when he is hungry.

Amsal 8:22

8:22 The Lord created ¹⁴⁴  me as the beginning ¹⁴⁵  of his works, ¹⁴⁶ 

before his deeds of long ago.

Amsal 8:31

8:31 rejoicing in the habitable part of his earth, ¹⁴⁷ 

and delighting ¹⁴⁸  in its people. ¹⁴⁹ 

Amsal 10:32

10:32 The lips of the righteous know ¹⁵⁰  what is pleasing, ¹⁵¹ 

but the speech ¹⁵²  of the wicked is perverse.

Amsal 12:17

12:17 The faithful witness ¹⁵³  tells what is right, ¹⁵⁴ 

but a false witness ¹⁵⁵  speaks ¹⁵⁶  deceit.

Amsal 12:28

12:28 In the path of righteousness there is life,

but another path leads to death. ¹⁵⁷ 

Amsal 13:19

13:19 A desire fulfilled is sweet to the soul,

but fools abhor ¹⁵⁸  turning away from evil.

Amsal 14:9

14:9 Fools mock ¹⁵⁹  at reparation, ¹⁶⁰ 

but among the upright there is favor. ¹⁶¹ 

Amsal 16:2

16:2 All a person’s ways ¹⁶²  seem right ¹⁶³  in his own opinion, ¹⁶⁴ 

but the Lord evaluates ¹⁶⁵  the motives. ¹⁶⁶ 

Amsal 18:14

18:14 A person’s spirit ¹⁶⁷  sustains him through sickness –

but who can bear ¹⁶⁸  a crushed spirit? ¹⁶⁹ 

Amsal 19:8

19:8 The one who acquires wisdom ¹⁷⁰  loves himself; ¹⁷¹ 

the one who preserves understanding will prosper. ¹⁷² 

Amsal 19:27

19:27 If you stop listening to ¹⁷³  instruction, my child,

you will stray ¹⁷⁴  from the words of knowledge.

Amsal 20:6

20:6 Many people profess their loyalty, ¹⁷⁵ 

but a faithful person ¹⁷⁶  – who can find? ¹⁷⁷ 

Amsal 21:12

21:12 The Righteous One ¹⁷⁸  considers ¹⁷⁹  the house ¹⁸⁰  of the wicked;

he overthrows the wicked to their ruin. ¹⁸¹ 

Amsal 21:26

21:26 All day long he craves greedily, ¹⁸² 

but the righteous gives and does not hold back. ¹⁸³ 

Amsal 22:20

22:20 Have I not written thirty sayings ¹⁸⁴  for you,

sayings ¹⁸⁵  of counsel and knowledge,

Amsal 23:8

23:8 you will vomit up ¹⁸⁶  the little bit you have eaten,

and will have wasted your pleasant words. ¹⁸⁷ 

Amsal 24:7

24:7 Wisdom is unattainable ¹⁸⁸  for a fool;

in court ¹⁸⁹  he does not open his mouth. ¹⁹⁰ 

Amsal 24:29

24:29 Do not say, “I will do to him just as he has done to me;

I will pay him back ¹⁹¹  according to what he has done.” ¹⁹² 

Amsal 27:7

27:7 The one whose appetite ¹⁹³  is satisfied loathes honey,

but to the hungry mouth ¹⁹⁴  every bitter thing is sweet.

Amsal 29:26

29:26 Many people seek the face ¹⁹⁵  of a ruler,

but it is from the Lord that one receives justice. ¹⁹⁶ 

Amsal 30:7

30:7 Two things ¹⁹⁷  I ask from you; ¹⁹⁸ 

do not refuse me before I die:

Amsal 2:9

2:9 Then you will understand ¹⁹⁹  righteousness and justice

and equity – every ²⁰⁰  good ²⁰¹  way. ²⁰² 

Amsal 4:7

4:7 Wisdom is supreme ²⁰³  – so ²⁰⁴  acquire wisdom,

and whatever you acquire, ²⁰⁵  acquire understanding! ²⁰⁶ 

Amsal 6:31

6:31 Yet ²⁰⁷  if he is caught ²⁰⁸  he must repay ²⁰⁹  seven times over,

he might even have to give ²¹⁰  all the wealth of his house.

Amsal 7:23

7:23 till an arrow pierces his liver ²¹¹  –

like a bird hurrying into a trap,

and he does not know that it will cost him his life. ²¹² 

Amsal 14:14

14:14 The backslider ²¹³  will be paid back ²¹⁴  from his own ways,

but a good person will be rewarded ²¹⁵  for his.

Amsal 22:29

22:29 Do you see a person skilled ²¹⁶  in his work?

He will take his position before kings;

he will not take his position ²¹⁷  before obscure people. ²¹⁸ 

Amsal 24:28

24:28 Do not be a witness against your neighbor without cause, ²¹⁹ 

and do not deceive with your words. ²²⁰ 

Amsal 23:29

23:29 Who has woe? ²²¹  Who has sorrow?

Who has contentions? Who has complaints?

Who has wounds without cause? Who has dullness ²²²  of the eyes?

[31:2]  ¹ tn The form מַה (mah), normally the interrogative “what?” (so KJV, ASV, NAB, NASB) is best interpreted here as an exclamation. Tg. Prov 31:2 has “Woe!”

[31:2]  ² tn In all three occurrences in this verse the word “son” has the Aramaic spelling, ַַבּר (bar), rather than the Hebrew בֵּן (ben). The repetition of the word “son” shows the seriousness of the warning; and the expression “son of my womb” and “son of my vows” are endearing epithets to show the great investment she has made in his religious place in God’s program. For a view that “son of my womb” should be “my own son,” see F. Deist, “Proverbs 31:1, A Case of Constant Mistranslation,” JNSL 6 (1978): 1-3; cf. TEV “my own dear son.”

[5:20]  ³ tn In the interrogative clause the imperfect has a deliberative nuance.

[5:20]  ⁴ 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.”

[27:1]  ⁵ tn The form אַל־תִּתְהַלֵּל (’al-tithallel) is the Hitpael jussive negated; it is from the common verb “to praise,” and so in this setting means “to praise oneself” or “to boast.”

[27:1]  sn The verse rules out one’s overconfident sense of ability to control the future. No one can presume on the future.

[27:1]  ⁶ sn The word “tomorrow” is a metonymy of subject, meaning what will be done tomorrow, or in the future in general.

[27:1]  ⁷ sn The expression “you do not know” balances the presumption of the first line, reminding the disciple of his ignorance and therefore his need for humility (e.g., Matt 6:34; Luke 12:20; Jas 4:13-16).

[4:19]  ⁸ sn The simile describes ignorance or spiritual blindness, sinfulness, calamity, despair.

[4:19]  ⁹ tn Heb “in what they stumble.”

[6:9]  ¹⁰ sn The use of the two rhetorical questions is designed to rebuke the lazy person in a forceful manner. The sluggard is spending too much time sleeping.

[22:27]  ¹¹ tn The “bed” may be a metonymy of adjunct, meaning the garment that covers the bed (e.g., Exod 22:26). At any rate, it represents the individual’s last possession (like the English expression “the shirt off his back”).

[22:27]  ¹² tn Heb “If you cannot pay, why should he take the bed from under you?” This rhetorical question is used to affirm the statement. The rhetorical interrogative לָמָּה (lamah, “why?”) appears in MT but not in the ancient versions; it may be in the Hebrew text by dittography.

[22:27]  ¹³ sn The third saying deals with rash vows: If people foolishly pledge what they have, they could lose everything (e.g., 6:1-5; 11:15; 17:18; 20:16; there is no Egyptian parallel).

[20:11]  ¹⁴ sn In the first nine chapters of the book of Proverbs the Hebrew term נַעַר (na’ar) referred to an adolescent, a young person whose character was being formed in his early life.

[20:11]  ¹⁵ sn The Hebrew verb נָכַר (nakhar) means “to recognize” more than simply “to know.” Certain character traits can be recognized in a child by what he does (cf. NCV “by their behavior”).

[20:11]  ¹⁶ sn Character is demonstrated by actions at any age. But the emphasis of the book of Proverbs would also be that if the young child begins to show such actions, then the parents must try to foster and cultivate them; if not, they must try to develop them through teaching and discipline.

[8:11]  ¹⁷ tn The verb יִשְׁווּ (yishvu, from שָׁוָה, shavah) can be rendered “are not comparable” or in a potential nuance “cannot be compared” with her.

[17:16]  ¹⁸ tn Heb “why this?” The term זֶּה (zeh) is an enclitic use of the demonstrative pronoun for emphasis: “why ever” would this happen?

[17:16]  ¹⁹ sn The sense seems to be “What good is money” since what the fool needs cannot be bought? The verse is a rhetorical question stating that money would be wasted on a fool.

[17:16]  ²⁰ tn Heb “there is no heart”; NASB “he has no (+ common TEV) sense”; NLT “has no heart for wisdom.”

[17:16]  ²¹ sn W. McKane envisions a situation where the fool comes to a sage with a fee in hand, supposing that he can acquire a career as a sage, and this gives rise to the biting comment here: Why does the fool have money in his hands? To buy wisdom when he has no brains? (Proverbs [OTL], 505).

[23:1]  ²² tn The construction uses the imperfect tense of instruction with the infinitive absolute to emphasize the careful discernment required on such occasions. Cf. NIV “note well”; NLT “pay attention.”

[23:1]  ²³ tn Or “who,” referring to the ruler (so ASV, NAB, TEV).

[20:4]  ²⁴ sn The act of plowing is put for the whole process of planting a crop.

[20:4]  ²⁵ tn Heb “in the autumn”; ASV “by reason of the winter.” The noun means “autumn, harvest time.” The right time for planting was after the harvest and the rainy season of autumn and winter began.

[20:4]  ²⁶ tn The Piel of the verb שָׁאַל (sha’al, “to ask”) means “to beg” or “to inquire carefully.” At the harvest time he looks for produce but there is none. The Piel might suggest, however, that because he did not plant, or did not do it at the right time, he is reduced to begging and will have nothing (cf. KJV, ASV; NASB “he begs during the harvest”).

[20:4]  ²⁷ tn The phrase “for the crop” does not appear in the Hebrew but is implied; it is supplied in the translation for the sake of clarity.

[3:15]  ²⁸ tn Heb “all of your desires cannot compare with her.”

[3:15]  ²⁹ tn Heb “your desires.” The 2nd person masculine singular suffix on the noun probably functions as subjective genitive.

[3:15]  ³⁰ tn The imperfect tense verb יָסַד (yasad, “to establish be like; to resemble”) has a potential nuance here: “can be compared with.”

[3:15]  ³¹ tn Heb “All of your desires do not compare with her.”

[6:35]  ³² tn Heb “lift up the face of,” meaning “regard.”

[6:35]  ³³ tn The word rendered “compensation” is כֹּפֶר (cofer); it is essentially a ransom price, a sum to be paid to deliver another from debt, bondage, or crime. The husband cannot accept payment as a ransom for a life, since what has happened cannot be undone so easily.

[6:35]  ³⁴ tn BDB 1005 s.v. שֹׁחַד suggests that this term means “hush money” or “bribe” (cf. NIV, NRSV, NLT). C. H. Toy takes it as legal compensation (Proverbs [ICC], 142).

[12:21]  ³⁵ tn Heb “is not allowed to meet to the righteous.”

[12:21]  ³⁶ tn Heb “all calamity.” The proper nuance of אָוֶן (’aven) is debated. It is normally understood metonymically (effect) as “harm; trouble,” that is, the result/effect of wickedness (e.g., Gen 50:20). Rashi, a Jewish scholar who lived a.d. 1040-1105, took it as “wickedness,” its primary meaning; “the righteous will not be caught up in wickedness.”

[12:21]  ³⁷ tn The expression רָע מָלְאוּ (malÿ’u ra’, “to be full of evil”) means (1) the wicked do much evil or (2) the wicked experience much calamity (cf. NAB, NIV, NRSV, NLT).

[25:8]  ³⁸ tn Heb “do not go out hastily to strive”; the verb “to strive” means dispute in the legal context. The last clause of v. 7, “what your eyes have seen,” does fit very well with the initial clause of v. 8. It would then say: What you see, do not take hastily to court, but if the case was not valid, he would end up in disgrace.

[25:8]  sn The Hebrew verb רִיב (riv) is often used in legal contexts; here the warning is not to go to court hastily lest it turn out badly.

[25:8]  ³⁹ tn The clause begins with פֶּן (pen, “lest”) which seems a bit out of place in this line. C. H. Toy suggests changing it to כִּי (ki, “for”) to make a better connection, instead of supplying an ellipsis: “lest it be said what…” (Proverbs [ICC], 461).

[1:22]  ⁴⁰ tn Wisdom addresses three types of people: simpletons (פְּתָיִם, pÿtayim), scoffers (לֵצִים, letsim) and fools (כְּסִילִים, kÿsilim). For the term “simpleton” see note on 1:4. Each of these three types of people is satisfied with the life being led and will not listen to reason. See J. A. Emerton, “A Note on the Hebrew Text of Proverbs 1:22-23,” JTS 19 (1968): 609-14.

[1:22]  ⁴¹ tn Heb “simplicity” (so KJV, NASB); NAB “inanity.” The noun פֶּתִי (peti) means “simplicity; lack of wisdom” (BDB 834 s.v.; HALOT 989 s.v. II פֶּתִי). It is related to the term פְּתָיִם (pÿtayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.

[1:22]  ⁴² tn The second instance of “How long?” does not appear in the Hebrew text; it is supplied in the translation for smoothness and style.

[1:22]  ⁴³ sn The term לֵצִים (leysim, “scoffers; mockers”) comes from the root לִיץ (lits, “to scorn; to mock; to speak indirectly” (BDB 539 s.v. לִיץ). They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1).

[1:22]  ⁴⁴ tn Heb “delight.” The verb (חָמַד, khamad) is often translated “to take pleasure; to delight” but frequently has the meaning of a selfish desire, a coveting of something. It is the term, for example, used for coveting in the Decalogue (Exod 20:17; Deut 5:21) and for the covetous desire of Eve (Gen 3:6) and Achan (Josh 7:21). It is tempting to nuance it here as “illicit desire” for mockery.

[1:22]  ⁴⁵ tn Heb “for themselves.” The ethical dative לָהֶם (lahem, “for themselves”) is normally untranslated. It is a rhetorical device emphasizing that they take delight in mockery for their own self-interests.

[1:22]  ⁴⁶ sn The term “fool” (כְּסִיל, kÿsil) refers to the morally insensitive dullard (BDB 493 s.v.).

[31:5]  ⁴⁷ tn The verb means “change,” perhaps expressed in reversing decisions or removing rights.

[31:5]  ⁴⁸ 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]  ⁴⁹ 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.”

[13:7]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² 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.

[24:12]  ⁵³ tn Heb “weighs” (so NASB, NIV, NRSV) meaning “tests” or “evaluates.”

[24:12]  ⁵⁴ sn The verse completes the saying by affirming that people will be judged responsible for helping those in mortal danger. The verse uses a series of rhetorical questions to affirm that God knows our hearts and we cannot plead ignorance.

[25:7]  ⁵⁵ tn The phrase “for him” is supplied in the translation for clarity.

[25:7]  ⁵⁶ sn This proverb, covering the two verses, is teaching that it is wiser to be promoted than to risk demotion by self-promotion. The point is clear: Trying to promote oneself could bring on public humiliation; but it would be an honor to have everyone in court hear the promotion by the king.

[25:7]  ⁵⁷ tn The two infinitives construct form the contrast in this “better” sayings; each serves as the subject of its respective clause.

[25:7]  ⁵⁸ tc Most modern commentators either omit this last line or attach it to the next verse. But it is in the text of the MT as well as the LXX, Syriac, Vulgate, and most modern English versions (although some of them do connect it to the following verse, e.g., NAB, NIV, NRSV, NLT).

[23:35]  ⁵⁹ tn The phrase “You will say” is supplied in the translation to make it clear that the drunkard is now speaking.

[23:35]  ⁶⁰ sn The line describes how one who is intoxicated does not feel the pain, even though beaten by others. He does not even remember it.

[23:35]  ⁶¹ tn The last line has only “I will add I will seek it again.” The use of אוֹסִיף (’osif) signals a verbal hendiadys with the next verb: “I will again seek it.” In this context the suffix on the verb refers to the wine – the drunkard wants to go and get another drink.

[22:17]  ⁶² sn A new collection of sayings begins here, forming the fourth section of the book of Proverbs. This collection is not like that of 1:1–9:18; here the introductory material is more personal than 1:1-7, and the style differs, showing great similarity to the Instruction of Amenemope in Egypt (especially the thirty precepts of the sages in 22:17–24:22). Verses 17-21 form the introduction, and then the sayings begin in v. 22. After the thirty sayings are given, there are further sayings in 24:23-34. There is much literature on this material: see W. K. Simpson, ed., Literature of Ancient Egypt; ANET 412-425; and A. Cody, “Notes on Proverbs 22:21 and 22:23b,” Bib 61 (1980): 418-26.

[22:17]  ⁶³ sn To “incline the ear” means to “listen carefully” (cf. NCV); the expression is metonymical in that the ear is the instrument for hearing. It is like telling someone to lean over to hear better.

[22:17]  ⁶⁴ tn Heb “knowledge” (so KJV, NASB); in this context it refers to the knowledge that is spoken by the wise, hence “instruction.”

[5:13]  ⁶⁵ tn The vav that introduces this clause functions in an explanatory sense.

[5:13]  ⁶⁶ tn The Hebrew term מוֹרַי (moray) is the nominal form based on the Hiphil plural participle with a suffix, from the root יָרָה (yarah). The verb is “to teach,” the common noun is “instruction, law [torah],” and this participle form is teacher (“my teachers”).

[5:13]  ⁶⁷ sn The idioms are vivid: This expression is “incline the ear”; earlier in the first line is “listen to the voice,” meaning “obey.” Such detailed description emphasizes the importance of the material.

[5:13]  ⁶⁸ tn The form is the Piel plural participle of לָמַד (lamad) used substantivally.

[10:24]  ⁶⁹ tn Heb “the dread of the wicked.” The noun רָשָׁע (rasha’, “wicked”) is a subjective genitive. The noun מְגוֹרַת (mÿgorat) refers to “the feared thing,” that is, what the wicked dread. The wicked are afraid of the consequences of their sinful actions; however, they cannot escape these consequences.

[10:24]  ⁷⁰ tn Heb “the desire of the righteous.” The noun צַדִּיק (tsadiq, “righteous”) is a subjective genitive.

[10:24]  ⁷¹ tn Heb “it will give.” When used without an expressed subject, the verb יִתֵּן (yitten) has a passive nuance: “it will be granted.”

[25:2]  ⁷² sn The proverb provides a contrast between God and the king, and therein is the clue to the range of application involved. The interest of the king is ruling or administering his government; and so the subject matter is a contrast to the way God rules his kingdom.

[25:2]  ⁷³ sn The two infinitives form the heart of the contrast – “to conceal a matter” and “to search out a matter.” God’s government of the universe is beyond human understanding – humans cannot begin to fathom the intentions and operations of it. But it is the glory of kings to search out matters and make them intelligible to the people. Human government cannot claim divine secrecy; kings have to study and investigate everything before making a decision, even divine government as far as possible. But kings who rule as God’s representatives must also try to represent his will in human affairs – they must even inquire after God to find his will. This is their glorious nature and responsibility. For more general information on vv. 2-27, see G. E. Bryce, “Another Wisdom ‘Book’ in Proverbs,” JBL 91 (1972): 145-57.

[25:16]  ⁷⁴ tn The verse simply begins “you have found honey.” Some turn this into an interrogative clause for the condition laid down (cf. KJV, ASV, NASB, NLT); most make the form in some way subordinate to the following instruction: “when you find…eat.”

[25:16]  ⁷⁵ tn The verb means “to be satisfied; to be sated; to be filled.” Here it means more than satisfied, since it describes one who overindulges and becomes sick. The English verb “stuffed” conveys this idea well.

[25:16]  ⁷⁶ sn The proverb warns that anything overindulged in can become sickening. The verse uses formal parallelism to express first the condition and then its consequences. It teaches that moderation is wise in the pleasures of life.

[30:30]  ⁷⁷ tn Heb “mighty among the beasts,” but referring to a superlative degree (“mightiest”).

[30:6]  ⁷⁸ tn The form of the verb is a Niphal perfect tense with a vav consecutive from the root כָּזַב (kazav, “to lie”). In this stem it has the ideas of “been made deceptive,” or “shown to be false” or “proved to be a liar.” One who adds to or changes the word of the Lord will be seen as a liar.

[28:24]  ⁷⁹ sn While the expression is general enough to cover any kind of robbery, the point seems to be that because it can be rationalized it may refer to prematurely trying to gain control of the family property through some form of pressure and in the process reducing the parents’ possessions and standing in the community. The culprit could claim what he does is not wrong because the estate would be his anyway.

[28:24]  ⁸⁰ sn The metaphor of “companion” here means that a person who would do this is just like the criminally destructive person. It is as if they were working together, for the results are the same.

[28:24]  ⁸¹ tn Heb “man who destroys” (so NASB); TEV “no better than a common thief.”

[16:20]  ⁸² tn Heb “he who is prudent” or “he who deals wisely” (cf. KJV). The proverb seems to be referring to wise business concerns and the reward for the righteous. One who deals wisely in a matter will find good results. R. N. Whybray sees a contrast here: “The shrewd man of business will succeed well, but the happy man is he who trusts the Lord” (Proverbs [CBC], 92). Synonymous parallelism is more appropriate.

[16:20]  ⁸³ tn Or “he who gives heed to a word,” that is, “who listens to instruction” (cf. NIV, NLT).

[16:20]  ⁸⁴ tn Heb “good” (so KJV, ASV).

[16:20]  ⁸⁵ tn Although traditionally this word is translated “happy” (cf. KJV, ASV, NAB, NRSV, NLT), such a translation can be misleading because the word means far more than that. It describes the heavenly bliss that comes from knowing one is right with God and following God’s precepts. The “blessed” could be at odds with the world (Ps 1:1-3).

[16:20]  ⁸⁶ tn Heb “and the one who trusts in the Lord – blessed is he.”

[22:21]  ⁸⁷ tn Heb “to cause you to know the truth of words of truth” (NASB similar).

[22:21]  ⁸⁸ tn Heb “to return true words”; NAB “a dependable report”; NIV “sound answers.”

[30:8]  ⁸⁹ tn The two words might form a hendiadys: “falsehood and lies” being equivalent to “complete deception.” The word שָׁוְא means “false; empty; vain; to a false purpose.” The second word means “word of lying,” thus “a lying word.” Taken separately they might refer to false intentions and false words.

[30:8]  ⁹⁰ tn The word חֹק (khoq) means “statute”; it is also used of a definite assignment in labor (Exod 5:14; Prov 31:15), or of a set portion of food (Gen 47:22). Here it refers to food that is the proper proportion for the speaker.

[30:8]  ⁹¹ sn Agur requested an honest life (not deceitful) and a balanced life (not self-sufficient). The second request about his provision is clarified in v. 9.

[30:20]  ⁹² sn Equally amazing is the insensitivity of the adulterous woman to the sin. The use of the word “way” clearly connects this and the preceding material. Its presence here also supports the interpretation of the final clause in v. 19 as referring to sexual intimacy. While that is a wonder of God’s creation, so is the way that human nature has distorted it and ruined it.

[30:20]  ⁹³ sn The word clearly indicates that the woman is married and unchaste; but the text describes her as amoral as much as immoral – she sees nothing wrong with what she does.

[30:20]  ⁹⁴ sn The acts of “eating” and “wiping her mouth” are euphemistic; they employ an implied comparison between the physical act of eating and wiping one’s mouth afterward on the one hand with sexual activity on the other hand (e.g., Prov 9:17).

[30:20]  ⁹⁵ sn This is the amazing part of the observation. It is one thing to sin, for everyone sins, but to dismiss the act of adultery so easily, as if it were no more significant than a meal, is incredibly brazen.

[1:8]  ⁹⁶ tn The imperative שְׁמַע (shÿma’, “Listen!”) forms an urgent exhortation which expects immediate compliance with parental instruction.

[1:8]  ⁹⁷ tn Heb “my son.” It is likely that collections of proverbs grew up in the royal courts and were designed for the training of the youthful prince. But once the collection was included in the canon, the term “son” would be expanded to mean a disciple, for all the people were to learn wisdom when young. It would not be limited to sons alone but would include daughters – as the expression “the children of (בְּנֵי, bÿne) Israel” (including males and females) clearly shows. Several passages in the Mishnah and Talmud record instructions to teach daughters the Mosaic law so that they will be righteous and avoid sin as well. The translation “my child,” although not entirely satisfactory, will be used here.

[1:8]  ⁹⁸ tn Heb “training” or “discipline.” See note on 1:2.

[1:8]  ⁹⁹ tn Heb “of.” The noun אָבִיךָ (’avikha, “of your father”) may be classified as a genitive of source.

[1:8]  ¹⁰⁰ tn Heb “instruction.” In Proverbs the noun תּוֹרַה (torah) often means “instruction” or “moral direction” rather than “law” (BDB 435 s.v. 1.a). It is related to יָרָה (yarah, “to point [or, show] the way” in the Hiphil (BDB 435). Instruction attempts to point a person in the right direction (e.g., Gen 46:28).

[1:8]  ¹⁰¹ tn Heb “of.” The noun אִמֶּךָ (’immekha, “of your mother”) may be classified as a genitive of source.

[2:2]  ¹⁰² tn The Hiphil infinitive construct לְהַקְשִׁיב (lÿhaqshiv, “by making attentive”) functions as an epexegetical explanation of how one will receive the instruction.

[2:2]  ¹⁰³ 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]  ¹⁰⁴ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[2:2]  ¹⁰⁵ 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]  ¹⁰⁶ tn Or “mind” (the center of the will, the choice).

[2:5]  ¹⁰⁷ 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]  ¹⁰⁸ 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]  ¹⁰⁹ tn Heb “find” (so KJV, NAB, NIV, NRSV).

[2:5]  ¹¹⁰ 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]  ¹¹¹ tn Heb “knowledge of God.” The noun is an objective genitive.

[4:20]  ¹¹² tn Heb “incline your ear.” The verb הַט (hat) is the Hiphil imperative from נָטָה (natah, Hiphil: “to turn to; to incline”). The idiom “to incline the ear” gives the picture of “lean over and listen closely.”

[4:20]  sn Commentators note the use of the body in this section: ear (v. 20), eyes (v. 21), flesh (v. 22), heart (v. 23), lips (v. 24), eyes (v. 25), feet (v. 26), and hands and feet (v. 27). Each is a synecdoche of part representing the whole; the total accumulation signifies the complete person in the process.

[5:1]  ¹¹³ sn In this chapter the sage/father exhorts discretion (1, 2) then explains how to avoid seduction (3-6); this is followed by a second exhortation to prevention (7, 8) and an explanation that obedience will avoid ruin and regret (9-14); finally, he warns against sharing love with strangers (15-17) but to find it at home (18-23). For an analysis of the chapter, see J. E. Goldingay, “Proverbs V and IX,” RB 84 (1977): 80-93.

[5:1]  ¹¹⁴ tn The text again has “my son.” In this passage perhaps “son” would be the most fitting because of the warning against going to the adulterous woman. However, since the image of the adulterous woman probably represents all kinds of folly (through personification), and since even in this particular folly the temptation works both ways, the general address to either young men or women should be retained. The text was certainly not intended to convey that only women could seduce men.

[5:1]  ¹¹⁵ tn Heb “incline your ear” (so NAB, NRSV); NLT “listen carefully.”

[5:7]  ¹¹⁶ tn Heb “sons.”

[5:7]  ¹¹⁷ tn Heb “the words of my mouth” (so KJV, NAB, NRSV).

[5:16]  ¹¹⁸ tn The verb means “to be scattered; to be dispersed”; here the imperfect takes a deliberative nuance in a rhetorical question.

[5:17]  ¹¹⁹ tn The ל (lamed) preposition denotes possession: “for you” = “yours.” The term לְבַדֶּךָ (lÿvadekha) is appositional, underscoring the possession as exclusive.

[5:17]  ¹²⁰ 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.

[7:1]  ¹²¹ sn The chapter begins with the important teaching of the father (1-5), then it focuses on the seduction: first of the victim (6-9), then the temptress (10-12), then the seduction (13-20), and the capitulation (21-23); the chapter concludes with the deadly results of consorting (24-27).

[7:1]  ¹²² tn Heb “my son.”

[7:1]  ¹²³ tn Heb “within you” (so NASB, NIV); KJV, ASV, NRSV “with you.” BDB 860 s.v. צָפַן Qal.1 suggests that “within you” means “in your own keeping.”

[24:2]  ¹²⁴ sn This nineteenth saying warns against evil associations. Evil people are obsessed with destruction and trouble. See on this theme 1:10-19; 3:31 and 23:17. D. Kidner observes that a close view of sinners is often a good antidote to envying them (Proverbs [TOTC], 153).

[27:24]  ¹²⁵ 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]  ¹²⁶ 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.

[31:11]  ¹²⁷ 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]  ¹²⁸ 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.

[1:12]  ¹²⁹ tn Heb “lives.” The noun חַיִּים (khayyim, “lives”) functions as an adverbial accusative of manner: “alive.” The form is a plural of state, used to describe a condition of life which encompasses a long period of time – in this case a person’s entire life. Murder cuts short a person’s life.

[1:12]  ¹³⁰ tn The noun שְׁאוֹל (shÿ’ol) can mean (1) “death,” cf. NCV; (2) “the grave,” cf. KJV, NIV, NLT (3) “Sheol” as the realm of departed spirits, cf. NAB “the nether world,” and (4) “extreme danger.” Here it is parallel to the noun בוֹר (vor, “the Pit”) so it is the grave or more likely “Sheol” (cf. ASV, NRSV). Elsewhere Sheol is personified as having an insatiable appetite and swallowing people alive as they descend to their death (e.g., Num 16:30, 33; Isa 5:14; Hab 2:5). In ancient Near Eastern literature, the grave is often personified in similar manner, e.g., in Ugaritic mythological texts Mot (= “death”) is referred to as “the great swallower.”

[1:12]  ¹³¹ tn Heb “and whole.” The vav (ו) is asseverative or appositional (“even”); it is omitted in the translation for the sake of style and smoothness. The substantival adjective תָּמִים (tamim, “whole; perfect; blameless”) is an adverbial accusative describing the condition and state of the object. Used in parallel to חַיִּים (khayyim, “alive”), it must mean “full of health” (BDB 1071 s.v. תָּמִים 2). These cutthroats want to murder a person who is full of vigor.

[3:1]  ¹³² sn The chapter begins with an introductory exhortation (1-4), followed by an admonition to be faithful to the Lord (5-12). Wisdom is commended as the most valuable possession (13-18), essential to creation (19-20), and the way to a long and safe life (21-26). There then follows a warning to avoid unneighborliness (27-30) and emulating the wicked (31-35).

[3:1]  ¹³³ tn Heb “my son” (likewise in vv. 11, 21).

[3:1]  ¹³⁴ tn The verb יִצֹּר (yitsor) is a Qal jussive and the noun לִבֶּךָ (libbekha, “your heart”) functions as the subject: “let your heart keep my commandments.”

[3:13]  ¹³⁵ tn Although the word אַשְׁרֵי (’ashre, “blessed”) is frequently translated “happy” here (so KJV, ASV, NAB, NCV, NRSV, TEV, NLT), such a translation can be somewhat misleading because the word means more than that – “happiness” depends on one’s circumstances. This word reflects that inner joy and heavenly bliss which comes to the person who is pleasing to God, whose way is right before God.

[3:13]  ¹³⁶ tn Heb “the man” (also again in the following line).

[3:13]  ¹³⁷ tn The perfect tense verb may be classified as a characteristic or gnomic perfect, as the parallel imperfect tense verb suggests (see note on v. 13b).

[3:13]  ¹³⁸ tn The imperfect tense verb may be classified as a progressive or habitual imperfect.

[6:12]  ¹³⁹ sn The terms describe one who is both worthless and wicked. Some suggest that בְּלִיַּעַל (bÿliyya’al) is a compound of the negative בְּלִי (bÿli) and a noun יַעַל (ya’al, “profit; worth”). Others suggest that the root is from בַּעַל (ba’al, “lord [of goats]”) or a derivative of בָּלַע (bala’) with reduplication (“confusion” or “engulfing ruin”), or a proper name from Babylonian Bililu. See B. Otzen, TDOT 2:131-36; and D. W. Thomas, “בְּלִיַּעַל in the Old Testament,” Biblical and Patristic Studies in Memory of Robert Pierce Casey, 11-19. Whatever the etymology, usage shows that the word describes people who violate the law (Deut 15:9; Judg 19:22; 1 Kgs 21:10, 13; Prov 16:27; et al.) or act in a contemptuous and foolish manner against cultic observance or social institutions (1 Sam 10:27; 25:17; 30:22); cf. NRSV “a scoundrel and a villain” (NAB and NIV similar). The present instruction will focus on the devious practice of such wicked and worthless folk.

[6:12]  ¹⁴⁰ tn Heb “crooked” or “twisted.” This term can refer to something that is physically twisted or crooked, or something morally perverse. Cf. NAB “crooked talk”; NRSV “crooked speech.”

[6:12]  ¹⁴¹ tn Heb “walks around with a perverse mouth.” The term “mouth” is a metonymy of cause, an organ of speech put for what is said. This is an individual who says perverted or twisted things.

[6:30]  ¹⁴² tn Heb “they do not despise.”

[6:30]  ¹⁴³ tn Heb “himself” or “his life.” Since the word נֶפֶשׁ (nefesh, traditionally “soul”) refers to the whole person, body and soul, and since it has a basic idea of the bundle of appetites that make up a person, the use here for satisfying his hunger is appropriate.

[8:22]  ¹⁴⁴ 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]  ¹⁴⁵ 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]  ¹⁴⁶ 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.

[8:31]  ¹⁴⁷ tn The two words are synonymous in general and so could be taken to express a superlative idea – the “whole world” (cf. NIV, NCV). But תֵּבֵל (tevel) also means the inhabited world, and so the construct may be interpreted as a partitive genitive.

[8:31]  ¹⁴⁸ tn Heb “and my delights” [were] with/in.”

[8:31]  ¹⁴⁹ tn Heb “the sons of man.”

[10:32]  ¹⁵⁰ sn The verb “know” applied to “lips” is unusual. “Lips” is a metonymy for what the righteous say; and their words “know” (a personification) what is pleasing, i.e., they are acquainted with.

[10:32]  ¹⁵¹ sn The righteous say what is pleasing, acceptable, or delightful; but the wicked say perverse and destructive things.

[10:32]  ¹⁵² tn Heb “lips.” The term “lips” is a metonymy of cause for what is said.

[12:17]  ¹⁵³ tn The text has “he pours out faithfully”; the word rendered “faithfully” or “reliably” (אֱמוּנָה, ’emunah) is used frequently for giving testimony in court, and so here the subject matter is the reliable witness.

[12:17]  ¹⁵⁴ tn Heb “righteousness.”

[12:17]  ¹⁵⁵ tn Heb “witness of falsehoods.” The genitive noun functions attributively, and the plural form depicts habitual action or moral characteristic. This describes a person who habitually lies. A false witness cannot be counted on to help the cause of justice.

[12:17]  ¹⁵⁶ tn The term “speaks” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.

[12:28]  ¹⁵⁷ tc The consonants אל־מות (’l-mvt) are vocalized by the MT as אַל־מָוֶת (’al-mavet, “no death”), meaning: “the journey of her path is no-death” = immortality. However, many medieval Hebrew mss and all the versions vocalize it as אֶל־מָוֶת (’el-mavet, “to death”), meaning: “but another path leads to death” (cf. NAB, NCV). W. McKane adopts this reading, and suggests that MT is a scribal change toward eternal life (Proverbs [OTL], 451-52). Others adopt this reading because they do not find the term “life” used in Proverbs for eternal life, nor do they find references to immortality elsewhere in Proverbs.

[12:28]  tn Heb “no death.” This phrase may mean “immortality.” Those who enter the path of righteousness by faith and seek to live righteously are on their way to eternal life. However, M. Dahood suggests that it means permanence (“Immortality in Proverbs 12:28,” Bib 41 [1960]: 176-81).

[13:19]  ¹⁵⁸ tn Heb “an abomination of fools.” The noun כְּסִילִים (kÿsilim, “fools”) functions as a subjective genitive: “fools hate to turn away from evil” (cf. NAB, TEV, CEV). T. T. Perowne says: “In spite of the sweetness of good desires accomplished, fools will not forsake evil to attain it” (Proverbs, 103). Cf. Prov 13:12; 29:27.

[14:9]  ¹⁵⁹ tn The noun “fools” is plural but the verb “mock” is singular. This has led some to reverse the line to say “guilty/guilt offering mocks fools” (C. H. Toy, Proverbs [ICC], 287); see, e.g., Isa 1:14; Amos 5:22. But lack of agreement between subject and verb is not an insurmountable difficulty.

[14:9]  ¹⁶⁰ tc The LXX reads “houses of transgressors will owe purification.” Tg. Prov 14:9 has “guilt has its home among fools” (apparently reading לִין לוּן, lin lun).

[14:9]  tn Heb “guilt.” The word אָשָׁם (’asham) has a broad range of meanings: “guilt; reparation.” According to Leviticus, when someone realized he was guilty he would bring a “reparation offering,” a sin offering with an additional tribute for restitution (Lev 5:1-6). It would be left up to the guilty to come forward; it was for the kind of thing that only he would know, for which his conscience would bother him. Fools mock any need or attempt to make things right, to make restitution (cf. NIV, NRSV, NCV, TEV).

[14:9]  ¹⁶¹ tn The word רָצוֹן (ratson) means “favor; acceptance; pleasing.” It usually means what is pleasing or acceptable to God. In this passage it either means that the upright try to make amends, or that the upright find favor for doing so.

[16:2]  ¹⁶² tn Heb “ways of a man.”

[16:2]  ¹⁶³ sn The Hebrew term translated “right” (z~E) means “innocent” (NIV) or “pure” (NAB, NRSV, NLT). It is used in the Bible for pure oils or undiluted liquids; here it means unmixed actions. Therefore on the one hand people rather naively conclude that their actions are fine.

[16:2]  ¹⁶⁴ tn Heb “in his eyes.”

[16:2]  ¹⁶⁵ tn The figure (a hypocatastasis) of “weighing” signifies “evaluation” (e.g., Exod 5:8; 1 Sam 2:3; 16:7; Prov 21:2; 24:12). There may be an allusion to the Egyptian belief of weighing the heart after death to determine righteousness. But in Hebrew thought it is an ongoing evaluation as well, not merely an evaluation after death.

[16:2]  ¹⁶⁶ tn Heb “spirits” (so KJV, ASV). This is a metonymy for the motives, the intentions of the heart (e.g., 21:2 and 24:2).

[16:2]  sn Humans deceive themselves rather easily and so appear righteous in their own eyes; but the proverb says that God evaluates motives and so he alone can determine if the person’s ways are innocent.

[18:14]  ¹⁶⁷ tn Heb “the spirit of a man.” Because the verb of this clause is a masculine form, some have translated this line as “with spirit a man sustains,” but that is an unnecessary change.

[18:14]  ¹⁶⁸ sn This is a rhetorical question, asserting that very few can cope with depression.

[18:14]  ¹⁶⁹ sn The figure of a “crushed spirit” (ASV, NAB, NCV, NRSV “a broken spirit,” comparing depression to something smashed or crushed) suggests a broken will, a loss of vitality, despair, and emotional pain. In physical sickness one can fall back on the will to live; but in depression even the will to live is gone.

[19:8]  ¹⁷⁰ tn Heb “heart.” Most English versions translate as “wisdom,” but cf. NAB “intelligence.” This refers to a mind that works (e.g., Prov 7:7; 9:4).

[19:8]  ¹⁷¹ tn Heb “his own soul.” The expression “loves his soul” means that he is paying attention to his needs or taking care of his life (cf. NAB “is his own best friend”). This expression works with its parallel to provide the whole idea: “loving the soul” is the metonymy of the cause for prospering, and “prospering” is the metonymy of the effect (of loving).

[19:8]  ¹⁷² tn Heb “finds good” (similar KJV, NASB); NCV “will succeed.” The MT reads לִמְצֹא (limtso’), a Qal infinitive construct. The LXX (as well as the other major early versions) renders it as a future, which reflects a Vorlage of יִמְצָא (yimtsa’). The infinitive is used here in a modal sense, meaning “is destined to” or “is certain of” finding good in life.

[19:27]  ¹⁷³ tn Heb “Stop listening…!” The infinitive construct לִשְׁמֹעַ (lishmoa’) functions as the direct object of the imperative: “stop heeding [or, listening to].” Of course in this proverb which shows the consequences of doing so, this is irony. The sage is instructing not to stop. The conditional protasis construction does not appear in the Hebrew but is supplied in the translation.

[19:27]  ¹⁷⁴ tn The second line has an infinitive construct לִשְׁגוֹת (lishgot), meaning “to stray; to go astray; to err.” It indicates the result of the instruction – stop listening, and as a result you will go astray. The LXX took it differently: “A son who ceases to attend to discipline is likely to stray from words of knowledge.” RSV sees the final clause as the purpose of the instructions to be avoided: “do not listen to instructions to err.”

[20:6]  ¹⁷⁵ tn Heb “many a man calls/proclaims a man of his loyal love.” The Syriac and Tg. Prov 20:6 render the verb as passive: “many are called kind.” Other suggestions include: “most men meet people who will do them occasional kindnesses” (RSV); “many men profess friendship” (C. H. Toy, Proverbs [ICC], 384); “many men invite only the one who has shown them kindness.” The simplest interpretation in this context is “many proclaim [themselves to be] a kind person (= a loyal friend).” The contrast is between many who claim to be loyal friends and the one who actually proves to be faithful.

[20:6]  ¹⁷⁶ tn The shift to the expression “a man of faithfulness[es]” in the second line indicates that of all those who claim to show faithful love, it is rare to find one who is truly reliable (as the word אֱמוּנִים [’emunim] indicates clearly); cf. NAB, NRSV “one worthy of trust.”

[20:6]  ¹⁷⁷ sn The point of the rhetorical question is that a truly faithful friend is very difficult to find.

[21:12]  ¹⁷⁸ 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]  ¹⁷⁹ 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]  ¹⁸⁰ 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]  ¹⁸¹ tn Heb “to evil” (i.e., catastrophe); cf. NLT “to disaster.”

[21:26]  ¹⁸² tn The construction uses the Hitpael perfect tense הִתְאַוָּה (hit’avvah) followed by the cognate accusative תַאֲוָה (ta’avah). It describes one who is consumed with craving for more. The verse has been placed with the preceding because of the literary connection with “desire/craving.”

[21:26]  ¹⁸³ sn The additional clause, “and does not hold back,” emphasizes that when the righteous gives he gives freely, without fearing that his generosity will bring him to poverty. This is the contrast with the one who is self-indulgent and craves for more.

[22:20]  ¹⁸⁴ tn Older English versions and a few more recent ones render this phrase as either “excellent things” following the Qere (so KJV, ASV, NASB, NKJV), “officers,” or “heretofore” [day before yesterday], following the Kethib. However (as in most recent English versions) the Qere should be rendered “thirty,” referring to the number in the collection (cf. NAB, NIV, NRSV, NLT).

[22:20]  ¹⁸⁵ tn The term “sayings” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity.

[23:8]  ¹⁸⁶ sn Eating and drinking with a selfish miser would be irritating and disgusting. The line is hyperbolic; the whole experience turns the stomach.

[23:8]  ¹⁸⁷ tn Or “your compliments” (so NASB, NIV); cf. TEV “your flattery.”

[23:8]  sn This is the eighth saying; it claims that it would be a mistake to accept hospitality from a stingy person. He is always thinking about the cost, his heart is not in it, and any attempt at pleasant conversation will be lost.

[24:7]  ¹⁸⁸ 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]  ¹⁸⁹ 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]  ¹⁹⁰ 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.

[24:29]  ¹⁹¹ tn Heb “repay to the man.” The verb is שׁוּב (shuv), which in the Hiphil stem means “to restore; to repay; to return” (cf. TEV, CEV, NLT “I’ll get even”). The idea is that of repaying someone for what he did.

[24:29]  ¹⁹² sn Rather than give in to the spirit of vengeance, one should avoid retaliation (e.g., Prov 20:22; Matt 5:43-45; Rom 12:9). According to the Talmud, Hillel said, “Do not do to others what you would not have them do unto you” (b. Sanhedrin 31a).

[27:7]  ¹⁹³ tn Traditionally, “soul” (so KJV, ASV). The Hebrew text uses נֶפֶשׁ (nefesh) here for the subject – the full appetite [“soul”]. The word refers to the whole person with all his appetites. Here its primary reference is to eating, but it has a wider application than that – possession, experience, education, and the like.

[27:7]  ¹⁹⁴ tn Here the term נֶפֶשׁ (nefesh, traditionally, “soul”) is used again, now in contrast to describe the “hungry appetite” (cf. NRSV “ravenous appetite”), although “hungry mouth” might be more idiomatic for the idea. Those whose needs are great are more appreciative of things than those who are satisfied. The needy will be delighted even with bitter things.

[29:26]  ¹⁹⁵ sn The idiom seek the face means to try to obtain favor from someone. According to the proverb, many people assume that true justice depends on the disposition of some earthly ruler.

[29:26]  ¹⁹⁶ tn Heb “but from the Lord [is] justice of a man.” The last part uses the construct state followed by the genitive, which here shows the advantage – it is justice for the person. The implication of the matter is that people should seek the Lord’s favor (rather than a human ruler’s) if they want true justice.

[30:7]  ¹⁹⁷ sn Wisdom literature often groups things in twos and fours, or in other numerical arrangements (e.g., Amos 1:3–2:6; Job 5:19; Prov 6:16-19).

[30:7]  ¹⁹⁸ tn Assuming that the contents of vv. 7-9 are a prayer, several English versions have supplied a vocative phrase: “O Lord” (NIV); “O God” (NLT); others have supplied a similar phrase without the vocative “O”: NCV, CEV “Lord”; TEV “God.”

[2:9]  ¹⁹⁹ tn Heb “discern.” See preceding note on בִּין (bin) in 2:5.

[2:9]  ²⁰⁰ tn The phrase “every good way” functions appositionally to the preceding triad of righteous attributes, further explaining and defining them.

[2:9]  ²⁰¹ tn Heb “every way of good.” The term טוֹב (tov, “good”) functions as an attributive genitive: “good way.”

[2:9]  ²⁰² tn Heb “track”; KJV, NIV, NRSV “path.” The noun מַעְגַּל (ma’gal) is used (1) literally of “wagon-wheel track; firm path” and (2) figuratively (as a metaphor) to describe the course of life (Pss 17:5; 23:3; 140:6; Prov 2:9, 15, 18; 4:11, 26; 5:6, 21; Isa 26:7; 59:8; see BDB 722-23 s.v. 2; KBL 2:609). It is related to the feminine noun עֲגָלָה (’agalah, “cart”) and the verb עָגַל (’agal) “to be round” (Qal) and “to roll” (Niphal). As a wagon-wheel cuts a deep track in a much traversed dirt road, so a person falls into routines and habits that reveal his moral character. In Proverbs the “paths” of the righteous are characterized by uprightness and integrity.

[4:7]  ²⁰³ 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]  ²⁰⁴ 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]  ²⁰⁵ 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]  ²⁰⁶ 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).

[6:31]  ²⁰⁷ tn The term “yet” is supplied in the translation.

[6:31]  ²⁰⁸ 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]  ²⁰⁹ 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]  ²¹⁰ 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.”

[7:23]  ²¹¹ sn The figure of an arrow piercing the liver (an implied comparison) may refer to the pangs of a guilty conscience that the guilty must reap along with the spiritual and physical ruin that follows (see on these expressions H. W. Wolff, Anthropology of the Old Testament).

[7:23]  ²¹² tn The expression that it is “for/about/over his life” means that it could cost him his life (e.g., Num 16:38). Alternatively, the line could refer to moral corruption and social disgrace rather than physical death – but this would not rule out physical death too.

[14:14]  ²¹³ tn Heb “a turning away of heart.” The genitive לֵב (lev, “heart”) functions as an attributive adjective: “a backslidden heart.” The term סוּג (sug) means “to move away; to move backwards; to depart; to backslide” (BDB 690 s.v. I סוּג). This individual is the one who backslides, that is, who departs from the path of righteousness.

[14:14]  ²¹⁴ tn Heb “will be filled”; cf. KJV, ASV. The verb (“to be filled, to be satisfied”) here means “to be repaid,” that is, to partake in his own evil ways. His faithlessness will come back to haunt him.

[14:14]  ²¹⁵ tn The phrase “will be rewarded” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.

[22:29]  ²¹⁶ sn The word translated “skilled” is general enough to apply to any crafts; but it may refer to a scribe or an official (R. N. Whybray, Proverbs [CBC], 134).

[22:29]  ²¹⁷ tn The verb form used twice here is יִתְיַצֵּב (yityatsev), the Hitpael imperfect of יָצַב (yatsav), which means “to set or station oneself; to take one’s stand” in this stem. With the form לִפְנֵי (life) it means “to present oneself before” someone; so here it has the idea of serving as a courtier in the presence of a king.

[22:29]  ²¹⁸ sn The fifth saying affirms that true skill earns recognition and advancement (cf. Instruction of Amenemope, chap. 30, 27:16-17 [ANET 424]).

[24:28]  ²¹⁹ sn The legal setting of these sayings continues with this warning against being a false accuser. The “witness” in this line is one who has no basis for his testimony. “Without cause” is the adverb from חָנָן (khanan), which means “to be gracious.” The adverb means “without a cause; gratis; free.” It is also cognate to the word חֵן (“grace” or “unmerited [or, undeserved] favor.” The connotation is that the opposite is due. So the adverb would mean that there was no cause, no justification for the witness, but that the evidence seemed to lie on the other side.

[24:28]  ²²⁰ tn Heb “lips.” The term “lips” is a metonymy of cause; it means “what is said.” Here it refers to what is said in court as a false witness.

[23:29]  ²²¹ sn The eighteenth saying is about excessive drinking. The style changes here as the sage breaks into a vivid use of the imagination. It begins with a riddle describing the effects of drunkenness (v. 29) and gives the answer in v. 30; instructions follow in v. 31, with the consequences described in v. 32; the direct address continues in vv. 33 and 34; and the whole subject is concluded with the drunkard’s own words in v. 35 (M. E. Andrews, “Variety of Expression in Proverbs 23:29-35,” VT 28 [1978]: 102-3).

[23:29]  ²²² sn The Hebrew word translated “dullness” describes darkness or dullness of the eyes due to intoxication, perhaps “redness” (so KJV, NASB, NRSV); NIV, NCV, NLT “bloodshot eyes.” NAB understands the situation differently: “black eyes.”