Amsal 6:1

Admonitions and Warnings against Dangerous and Destructive Acts ¹ 

6:1 My child, ²  if you have made a pledge ³  for your neighbor,

and ⁴  have become a guarantor ⁵  for a stranger, ⁶ 

Amsal 13:2

13:2 From the fruit of his speech ⁷  a person eats good things, ⁸ 

but the faithless ⁹  desire ¹⁰  the fruit of violence. ¹¹ 

Amsal 13:8

13:8 The ransom ¹²  of a person’s ¹³  life is his wealth,

but the poor person hears no threat. ¹⁴ 

Amsal 15:23

15:23 A person has joy ¹⁵  in giving an appropriate answer, ¹⁶ 

and a word at the right time ¹⁷  – how good it is!

Amsal 18:14

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

but who can bear ¹⁹  a crushed spirit? ²⁰ 

Amsal 19:11

19:11 A person’s wisdom ²¹  makes him slow to anger, ²² 

and it is his glory ²³  to overlook ²⁴  an offense.

Amsal 28:17

28:17 The one who is tormented ²⁵  by the murder ²⁶  of another will flee to the pit; ²⁷ 

let no one support him.

[6:1]  ¹ sn The chapter advises release from foolish indebtedness (1-5), admonishes avoiding laziness (6-11), warns of the danger of poverty (9-11) and deviousness (12-15), lists conduct that the Lord hates (16-19), and warns about immorality (20-35).

[6:1]  ² tn Heb “my son” (likewise in vv. 3, 20).

[6:1]  ³ sn It was fairly common for people to put up some kind of financial security for someone else, that is, to underwrite another’s debts. But the pledge in view here was foolish because the debtor was a neighbor who was not well known (זָר, zar), perhaps a misfit in the community. The one who pledged security for this one was simply gullible.

[6:1]  ⁴ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[6:1]  ⁵ tn Heb “struck your hands”; NIV “have struck hands in pledge”; NASB “have given a pledge.” The guarantee of a pledge was signaled by a handshake (e.g., 11:15; 17:18; 22:26).

[6:1]  ⁶ tn Heb “stranger.” The term זוּר (zur, “stranger”) probably refers to a neighbor who was not well-known. Alternatively, it could describe a person who is living outside the norms of convention, a moral misfit in the community. In any case, this “stranger” is a high risk in any financial arrangement.

[13:2]  ⁷ tn Heb “lips” (so NIV); KJV “mouth.” The term “lips” is a metonymy of cause for what the lips produce: speech.

[13:2]  ⁸ tn Heb “he eats [what is] good.”

[13:2]  ⁹ tn Heb “the desire of the faithless.” The noun “faithless” is a subjective genitive: “the faithless desire….”

[13:2]  ¹⁰ tn The noun נֶפֶשׁ (nefesh, traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; BDB 660 s.v. 5.c) or (2) “desire” (e.g., Deut 12:20; Prov 13:4; 19:8; 21:10; BDB 660 s.v. 6.a).

[13:2]  ¹¹ tn Heb “violence.” The phrase “the fruit of” does not appear in the Hebrew but is implied by the parallelism. The term “violence” is probably a metonymy of cause: “violence” represents what violence gains – ill-gotten gains resulting from violent crime. The wicked desire what does not belong to them.

[13:2]  tc The LXX reads “the souls of the wicked perish untimely.” The MT makes sense as it stands.

[13:8]  ¹² sn As the word “ransom” (כֹּפֶר, cofer) indicates, the rich are susceptible to kidnapping and robbery. But the poor man pays no attention to blackmail – he does not have money to buy off oppressors. So the rich person is exposed to legal attacks and threats of physical violence and must use his wealth as ransom.

[13:8]  ¹³ tn Heb “the life of a man.”

[13:8]  ¹⁴ tn The term גְּעָרָה (gÿ’arah) may mean (1) “rebuke” (so KJV, NASB) or (2) “threat” (so NIV; cf. ASV, NRSV, NLT ). If “rebuke” is the sense here, it means that the burdens of society fall on the rich as well as the dangers. But the sense of “threat” better fits the context: The rich are threatened with extortion, but the poor are not (cf. CEV “the poor don’t have that problem”).

[15:23]  ¹⁵ tn Heb “joy to the man” or “the man has joy.”

[15:23]  ¹⁶ tn Heb “in the answer of his mouth” (so ASV); NASB “in an apt answer.” The term “mouth” is a metonymy of cause for what he says. But because the parallelism is loosely synonymous, the answer given here must be equal to the good word spoken in season. So it is an answer that is proper or fitting.

[15:23]  ¹⁷ tn Heb “in its season.” To say the right thing at the right time is useful; to say the right thing at the wrong time is counterproductive.

[18:14]  ¹⁸ 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]  ¹⁹ sn This is a rhetorical question, asserting that very few can cope with depression.

[18:14]  ²⁰ 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.

[19:11]  ²¹ tn Or “prudence,” the successful use of wisdom in discretion. Cf. NAB, NRSV, NLT “good sense.”

[19:11]  ²² tn The Hiphil perfect of אָרַךְ (’arakh, “to be long”) means “to make long; to prolong.” Patience and slowness to anger lead to forgiveness of sins.

[19:11]  ²³ sn “Glory” signifies the idea of beauty or adornment. D. Kidner explains that such patience “brings out here the glowing colours of a virtue which in practice may look drably unassertive” (Proverbs [TOTC], 133).

[19:11]  ²⁴ tn Heb “to pass over” (so KJV, ASV); NCV, TEV “ignore.” The infinitive construct עֲבֹר (’avor) functions as the formal subject of the sentence. This clause provides the cause, whereas the former gave the effect – if one can pass over an offense there will be no anger.

[19:11]  sn W. McKane says, “The virtue which is indicated here is more than a forgiving temper; it includes also the ability to shrug off insults and the absence of a brooding hypersensitivity…. It contains elements of toughness and self-discipline; it is the capacity to stifle a hot, emotional rejoinder and to sleep on an insult” (Proverbs [OTL], 530).

[28:17]  ²⁵ tn The form is the Qal passive participle. The verb means “to oppress; to wrong; to extort”; here the idea of being “oppressed” would refer to the burden of a guilty conscience (hence “tormented”; cf. NAB, NRSV “burdened”). Some commentators have wanted to emend the text to read “suspected,” or “charged with,” or “given to,” etc., but if the motive is religious and not legal, then “oppressed” or “tormented” is preferred.

[28:17]  ²⁶ sn The text has “the blood of a life”; blood will be the metonymy of effect for the murder, the shedding of blood.

[28:17]  ²⁷ tn The verse is cryptic; it simply says that he will “flee to the pit.” Some have taken the “pit” to refer to the place of detention for prisoners, but why would he flee to that place? It seems rather to refer to death. This could mean that (1) since there is no place for him to go outside of the grave, he should flee to the pit (cf. TEV, NLT), or (2) he will be a fugitive until he goes to the grave (cf. NASB, NIV, NCV, NRSV, CEV). Neither one of these options is easily derived from the text. The verse seems to be saying that the one who is guilty of murder will flee, and no one should assist him. The meaning of “the pit” is unresolved.