Amsal 6:1--10:32
Konteks6:1 My child, 2 if you have made a pledge 3 for your neighbor,
and 4 have become a guarantor 5 for a stranger, 6
6:2 if 7 you have been ensnared 8 by the words you have uttered, 9
and have been caught by the words you have spoken,
6:3 then, my child, do this in order to deliver yourself, 10
because you have fallen into your neighbor’s power: 11
go, humble yourself, 12
and appeal firmly 13 to your neighbor.
6:4 Permit no sleep to your eyes 14
or slumber to your eyelids.
6:5 Deliver yourself like a gazelle from a snare, 15
and like a bird from the trap 16 of the fowler.
6:6 Go to the ant, you sluggard; 17
observe its ways and be wise!
6:7 It has no commander,
overseer, or 18 ruler,
6:8 yet it prepares its food in the summer;
it gathers at the harvest what it will eat. 19
6:9 How long, you sluggard, will you lie there?
When will you rise from your sleep? 20
6:10 A little sleep, a little slumber,
a little folding of the hands to relax, 21
6:11 and your poverty will come like a robber, 22
and your need like an armed man. 23
6:12 A worthless and wicked person 24
walks around saying perverse 25 things; 26
6:13 he winks with his eyes,
signals with his feet,
and points with his fingers; 27
6:14 he plots evil with perverse thoughts 28 in his heart,
he spreads contention 29 at all times.
6:15 Therefore, his disaster will come suddenly;
in an instant 30 he will be broken, and there will be no remedy.
6:16 There are six things that the Lord hates,
even 31 seven 32 things that are an abomination to him: 33
6:17 haughty eyes, 34 a lying tongue, 35
and hands that shed innocent blood, 36
6:18 a heart that devises wicked plans, 37
feet that are swift to run 38 to evil,
6:19 a false witness who pours out lies, 39
and a person who spreads discord 40 among family members. 41
6:20 My child, guard the commands of your father
and do not forsake the instruction of your mother.
6:21 Bind them 42 on your heart continually;
fasten them around your neck.
6:22 When you walk about, 43 they 44 will guide you;
when you lie down, they will watch over you;
when you wake up, 45 they will talk 46 to you.
6:23 For the commandments 47 are like 48 a lamp, 49
instruction is like a light,
and rebukes of discipline are like 50 the road leading to life, 51
6:24 by keeping 52 you from the evil woman, 53
from the smooth tongue of 54 the loose woman. 55
6:25 Do not lust 56 in your heart for her beauty,
and do not let her captivate you with her alluring eyes; 57
6:26 for on account 58 of a prostitute one is brought down to a loaf of bread,
but the wife of another man 59 preys on your precious life. 60
6:27 Can a man hold 61 fire 62 against his chest 63
without 64 burning his clothes?
6:28 Can 65 a man walk on hot coals
without scorching his feet?
6:29 So it is with 66 the one who has sex with 67 his neighbor’s wife;
no one 68 who touches 69 her will escape 70 punishment. 71
6:30 People 72 do not despise a thief when he steals
to fulfill his need 73 when he is hungry.
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.
6:32 A man who commits adultery with a woman lacks wisdom, 78
whoever does it destroys his own life. 79
6:33 He will be beaten and despised, 80
and his reproach will not be wiped away; 81
6:34 for jealousy kindles 82 a husband’s 83 rage,
and he will not show mercy 84 when he takes revenge.
6:35 He will not consider 85 any compensation; 86
he will not be willing, even if you multiply the compensation. 87
7:1 My child, 89 keep my words
and treasure up my commands in your own keeping. 90
7:2 Keep my commands 91 so that you may live, 92
and obey 93 my instruction as your most prized possession. 94
7:3 Bind them on your forearm; 95
write them on the tablet of your heart. 96
7:4 Say to wisdom, “You are my sister,” 97
and call understanding a close relative,
7:5 so that they may keep you 98 from the adulterous 99 woman,
from the loose woman 100 who flatters you 101 with her words. 102
7:6 For at the window of my house
through my window lattice I looked out
7:7 and I saw among the naive –
I discerned among the youths 103 –
a young man 104 who lacked wisdom. 105
7:8 He was passing by the street near her corner,
making his way 106 along the road to her house 107
7:9 in the twilight, the evening, 108
in the dark of the night. 109
7:10 Suddenly 110 a woman came out to meet him!
She was dressed like a prostitute 111 and with secret intent. 112
7:11 (She is loud and rebellious,
she 113 does not remain 114 at home –
7:12 at one time outside, at another 115 in the wide plazas,
and by every corner she lies in wait.)
7:13 So she grabbed him and kissed him,
and with a bold expression 116 she said to him,
7:14 “I have 117 fresh meat at home; 118
today I have fulfilled my vows!
7:15 That is why I came out to meet you,
to look for you, 119 and I found you!
7:16 I have spread my bed with elegant coverings, 120
with richly colored fabric 121 from Egypt.
7:17 I have perfumed my bed
with myrrh, aloes, and cinnamon.
7:18 Come, let’s drink deeply 122 of lovemaking 123 until morning,
let’s delight ourselves 124 with sexual intercourse. 125
7:19 For my husband 126 is not at home; 127
he has gone on a journey of some distance.
7:20 He has taken a bag of money with him; 128
he will not return until 129 the end of the month.” 130
7:21 She persuaded him 131 with persuasive words; 132
with her smooth talk 133 she compelled him. 134
7:22 Suddenly he went 135 after her
like an ox that goes to the slaughter,
like a stag prancing into a trapper’s snare 136
7:23 till an arrow pierces his liver 137 –
like a bird hurrying into a trap,
and he does not know that it will cost him his life. 138
7:24 So now, sons, 139 listen to me,
and pay attention to the words I speak. 140
7:25 Do not let your heart turn aside to her ways –
do not wander into her pathways;
7:26 for she has brought down 141 many fatally wounded,
and all those she has slain are many. 142
7:27 Her house is the way to the grave, 143
going down 144 to the chambers 145 of death.
8:1 Does not wisdom call out?
Does not understanding raise her voice?
8:2 At the top 147 of the elevated places along the way,
at the intersection 148 of the paths she takes her stand;
8:3 beside the gates opening into 149 the city,
at the entrance of the doorways she cries out: 150
8:4 “To you, O people, 151 I call out,
and my voice calls 152 to all mankind. 153
8:5 You who are naive, discern 154 wisdom!
And you fools, understand discernment! 155
8:6 Listen, for I will speak excellent things, 156
and my lips will utter 157 what is right.
8:7 For my mouth 158 speaks truth, 159
and my lips 160 hate wickedness. 161
8:8 All the words of my mouth are righteous; 162
there is nothing in them twisted 163 or crooked.
8:9 All of them are clear 164 to the discerning
and upright to those who find knowledge.
8:10 Receive my instruction 165 rather than 166 silver,
and knowledge rather than choice gold.
8:11 For wisdom is better than rubies,
and desirable things cannot be compared 167 to her.
8:12 “I, wisdom, live with prudence, 168
and I find 169 knowledge and discretion.
8:13 The fear of the Lord is to hate 170 evil;
I hate arrogant pride 171 and the evil way
and perverse utterances. 172
8:14 Counsel and sound wisdom belong to me; 173
I possess understanding and might.
8:15 Kings reign by means of me,
and potentates 174 decree 175 righteousness;
8:16 by me princes rule,
as well as nobles and 176 all righteous judges. 177
8:17 I love 178 those who love me,
and those who seek me find me.
8:18 Riches and honor are with me,
long-lasting wealth and righteousness.
8:19 My fruit is better than the purest gold, 179
and what I produce 180 is better than choice silver.
8:20 I walk in the path of righteousness,
in the pathway of justice,
8:21 that I may cause 181 those who love me to inherit wealth,
and that I may fill 182 their treasuries. 183
8:22 The Lord created 184 me as the beginning 185 of his works, 186
before his deeds of long ago.
8:23 From eternity I was appointed, 187
from the beginning, from before the world existed. 188
8:24 When there were no deep oceans 189 I was born, 190
when there were no springs overflowing 191 with water;
8:25 before the mountains were set in place –
before the hills – I was born,
8:26 before he made the earth and its fields, 192
or the beginning 193 of the dust of the world.
8:27 When he established the heavens, I was there;
when he marked out the horizon 194 over the face of the deep,
8:28 when he established the clouds above,
when the fountains of the deep grew strong, 195
8:29 when he gave the sea his decree
that the waters should not pass over his command, 196
when he marked out the foundations of the earth,
8:30 then I was 197 beside him as a master craftsman, 198
and I was his delight 199 day by day,
rejoicing before him at all times,
8:31 rejoicing in the habitable part of his earth, 200
and delighting 201 in its people. 202
8:32 “So now, children, 203 listen to me;
blessed are those who keep my ways.
8:33 Listen to my instruction 204 so that you may be wise, 205
and do not neglect it.
8:34 Blessed is the one 206 who listens to me,
watching 207 at my doors day by day,
waiting 208 beside my doorway. 209
8:35 For the one who finds me finds 210 life
and receives 211 favor from the Lord.
8:36 But the one who does not find me 212 brings harm 213 to himself; 214
all who hate me 215 love death.”
9:1 Wisdom has built her house;
she has carved out its seven pillars. 217
9:2 She has prepared her meat, 218 she has mixed her wine;
she also has arranged her table. 219
9:3 She has sent out her female servants;
she calls out on the highest places 220 of the city.
9:4 “Whoever is naive, let him turn in here,”
she says 221 to those 222 who lack understanding. 223
9:5 “Come, eat 224 some of my food,
and drink some of the wine I have mixed. 225
9:6 Abandon your foolish ways 226 so that you may live, 227
and proceed 228 in the way of understanding.”
9:7 Whoever corrects 229 a mocker is asking for 230 insult; 231
whoever reproves a wicked person receives 232 abuse.
9:8 Do not reprove 233 a mocker or 234 he will hate you;
reprove a wise person and he will love you.
9:9 Give instruction 235 to a wise person, 236 and he will become wiser still;
teach 237 a righteous person and he will add to his 238 learning.
9:10 The beginning 239 of wisdom is to fear the Lord, 240
and acknowledging 241 the Holy One 242 is understanding.
9:11 For because 243 of me your days will be many,
and years will be added 244 to your life.
9:12 If you are wise, you are wise to your own advantage, 245
but if you are a mocker, 246 you alone must 247 bear it. 248
9:13 The woman called Folly 249 is brash, 250
she is naive 251 and does not know 252 anything. 253
9:14 So she sits at the door of her house,
on a seat at the highest point of the city,
9:15 calling out 254 to those who are passing by her 255 in the way, 256
who go straight 257 on their way.
9:16 “Whoever is simple, let him turn in here,”
she says to those who lack understanding. 258
9:17 “Stolen waters 259 are sweet,
and food obtained in secret 260 is pleasant!”
9:18 But they do not realize 261 that the dead 262 are there,
that her guests are in the depths of the grave. 263
10:1 The Proverbs of Solomon:
A wise child 265 makes a father rejoice, 266
but a foolish child 267 is a grief to his mother. 268
10:2 Treasures gained by wickedness 269 do not profit,
but righteousness 270 delivers from mortal danger. 271
10:3 The Lord satisfies 272 the appetite 273 of the righteous,
but he thwarts 274 the craving 275 of the wicked.
10:4 The one who is lazy 276 becomes poor, 277
but the one who works diligently 278 becomes wealthy. 279
10:5 The one who gathers crops 280 in the summer is a wise 281 son,
but the one who sleeps 282 during the harvest
is a son who brings shame to himself. 283
10:6 Blessings 284 are on the head of the righteous,
but the speech 285 of the wicked conceals 286 violence. 287
10:7 The memory 288 of the righteous is a blessing,
but the reputation 289 of the wicked will rot. 290
10:8 The wise person 291 accepts instructions, 292
but the one who speaks foolishness 293 will come to ruin. 294
10:9 The one who conducts himself 295 in integrity 296 will live 297 securely,
but the one who behaves perversely 298 will be found out.
10:10 The one who winks 299 his 300 eye causes 301 trouble,
and the one who speaks foolishness 302 will come to ruin.
10:11 The teaching 303 of the righteous is a fountain of life, 304
but the speech 305 of the wicked conceals 306 violence. 307
10:12 Hatred 308 stirs up dissension,
but love covers all transgressions. 309
10:13 Wisdom is found in the words 310 of the discerning person, 311
but the one who lacks wisdom 312 will be disciplined. 313
10:14 Those who are wise 314 store up 315 knowledge,
but foolish speech 316 leads to imminent 317 destruction.
10:15 The wealth of a rich person is like 318 a fortified city, 319
but the poor are brought to ruin 320 by 321 their poverty.
10:16 The reward 322 which the righteous receive 323 is life;
the recompense 324 which the wicked receive 325 is judgment. 326
10:17 The one who heeds instruction 327 is on the way to 328 life,
but the one who rejects 329 rebuke goes astray.
10:18 The one who conceals hatred utters lies, 330
and the one who spreads 331 slander 332 is certainly 333 a fool.
10:19 When words abound, transgression is inevitable, 334
but the one who restrains 335 his words 336 is wise.
10:20 What the righteous say 337 is like 338 the best 339 silver,
but what the wicked think 340 is of little value. 341
10:21 The teaching 342 of the righteous feeds 343 many,
but fools die 344 for lack of wisdom. 345
10:22 The blessing 346 from the Lord 347 makes a person rich, 348
and he adds no sorrow 349 to 350 it.
10:23 Carrying out a wicked scheme 351 is enjoyable 352 to a fool,
and so is wisdom for the one who has discernment. 353
10:24 What the wicked fears 354 will come on him;
what the righteous desire 355 will be granted. 356
10:25 When the storm 357 passes through, the wicked are swept away, 358
but the righteous are an everlasting foundation. 359
10:26 Like vinegar to the teeth and like smoke to the eyes, 360
so is the sluggard to those 361 who send him.
10:27 Fearing the Lord 362 prolongs life, 363
but the life span 364 of the wicked will be shortened. 365
10:28 The hope 366 of the righteous is joy,
but the expectation of the wicked will remain unfulfilled. 367
10:29 The way of the Lord 368 is like 369 a stronghold for the upright, 370
but it is destruction 371 to evildoers. 372
10:30 The righteous will never be moved,
but the wicked will not inhabit the land. 373
10:31 The speech 374 of the righteous bears the fruit of wisdom, 375
but the one who speaks perversion 376 will be destroyed. 377
10:32 The lips of the righteous know 378 what is pleasing, 379
but the speech 380 of the wicked is perverse.
[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
[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.
[6:2] 7 tn The term “if” does not appear in this line but is implied by the parallelism. It is supplied in the translation for the sake of clarity.
[6:2] 8 tn The verb יָקַשׁ (yaqash) means “to lay a bait; to lure; to lay snares.” In the Niphal it means “to be caught by bait; to be ensnared” – here in a business entanglement.
[6:2] 9 tn Heb “by the words of your mouth.” The same expression occurs at the end of the following line (cf. KJV, ASV, NASB). Many English versions vary the wording slightly, presumably for stylistic reasons, to avoid redundancy (e.g., NAB, NIV, NRSV, NLT).
[6:3] 10 tn The syntactical construction of imperative followed by an imperative + vav consecutive denotes purpose: “in order to be delivered.” The verb means “to deliver oneself, be delivered” in the Niphal. The image is one of being snatched or plucked quickly out of some danger or trouble, in the sense of a rescue, as in a “brand snatched [Hophal stem] from the fire” (Zech 3:2).
[6:3] 11 tn Heb “have come into the hand of your neighbor” (so NASB; cf. KJV, ASV). The idiom using the “hand” means that the individual has come under the control or the power of someone else. This particular word for hand is used to play ironically on its first occurrence in v. 1.
[6:3] 12 tn In the Hitpael the verb רָפַס (rafas) means “to stamp oneself down” or “to humble oneself” (cf. KJV, NASB, NIV). BDB 952 s.v. Hithp suggests “become a suppliant.” G. R. Driver related it to the Akkadian cognate rapasu, “trample,” and interpreted as trampling oneself, swallowing pride, being unremitting in effort (“Some Hebrew Verbs, Nouns, and Pronouns,” JTS 30 [1929]: 374).
[6:3] 13 tn Heb “be bold.” The verb רָהַב (rahav) means “to act stormily; to act boisterously; to act arrogantly.” The idea here is a strong one: storm against (beset, importune) your neighbor. The meaning is that he should be bold and not take no for an answer. Cf. NIV “press your plea”; TEV “beg him to release you.”
[6:4] 14 tn Heb “do not give sleep to your eyes.” The point is to go to the neighbor and seek release from the agreement immediately (cf. NLT “Don’t rest until you do”).
[6:5] 15 tn Heb “from the hand.” Most translations supply “of the hunter.” The word “hand” can signify power, control; so the meaning is that of a gazelle freeing itself from a snare or a trap that a hunter set.
[6:5] 16 tc Heb “hand” (so KJV, NAB, NRSV). Some
[6:6] 17 sn The sluggard (עָצֵל, ’atsel) is the lazy or sluggish person (cf. NCV “lazy person”; NRSV, NLT “lazybones”).
[6:7] 18 tn The conjunction vav (ו) here has the classification of alternative, “or” (R. J. Williams, Hebrew Syntax, 71, §433).
[6:8] 19 tc The LXX adds a lengthy section at the end of the verse on the lesson from the bee: “Or, go to the bee and learn how diligent she is and how seriously she does her work – her products kings and private persons use for health – she is desired and respected by all – though feeble in body, by honoring wisdom she obtains distinction.” The Greek translator thought the other insect should be mentioned (see C. H. Toy, Proverbs [ICC], 124).
[6:8] tn Heb “its food.”
[6:9] 20 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.
[6:10] 21 sn The writer might in this verse be imitating the words of the sluggard who just wants to take “a little nap.” The use is ironic, for by indulging in this little rest the lazy one comes to ruin.
[6:11] 22 tn Heb “like a wayfarer” or “like a traveler” (cf. KJV). The LXX has “swiftness like a traveler.” It has also been interpreted as a “highwayman” (cf. NAB) or a “dangerous assailant.” W. McKane suggests “vagrant” (Proverbs [OTL], 324); cf. NASB “vagabond.” Someone traveling swiftly would likely be a robber.
[6:11] 23 tn The Hebrew word for “armed” is probably connected to the word for “shield” and “deliver” (s.v. גָּנַן). G. R. Driver connects it to the Arabic word for “bold; insolent,” interpreting its use here as referring to a beggar or an insolent man (“Studies in the Vocabulary of the Old Testament, IV,” JTS 33 [1933]: 38-47).
[6:12] 24 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] 25 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] 26 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.
[6:13] 27 sn The sinister sign language and gestures of the perverse individual seem to indicate any kind of look or gesture that is put on and therefore a form of deception if not a way of making insinuations. W. McKane suggests from the presence of חֹרֵשׁ (khoresh) in v. 14 that there may be some use of magic here (Proverbs [OTL], 325).
[6:14] 28 tn The noun is an adverbial accusative of manner, explaining the circumstances that inform his evil plans.
[6:14] 29 tn The word “contention” is from the root דִּין (din); the noun means “strife, contention, quarrel.” The normal plural form is represented by the Qere, and the contracted form by the Kethib.
[6:15] 30 tn This word is a substantive that is used here as an adverbial accusative – with suddenness, at an instant.
[6:16] 31 tn The conjunction has the explicative use here (R. J. Williams, Hebrew Syntax, 71, §434).
[6:16] 32 sn This saying involves a numerical ladder, paralleling six things with seven things (e.g., also 30:15, 18, 21, 24, 29). The point of such a numerical arrangement is that the number does not exhaust the list (W. M. Roth, “The Numerical Sequence x / x +1 in the Old Testament,” VT 12 [1962]: 300-311; and his “Numerical Sayings in the Old Testament,” VT 13 [1965]: 86).
[6:17] 34 sn The expression “high/ lofty [רָמוֹת, ramot] eyes” refers to a proud look suggesting arrogant ambition (cf. NCV “a proud look”). The use of “eyes” is a metonymy of adjunct, the look in the eyes accompanying the attitude. This term “high” is used in Num 15:30 for the sin of the “high hand,” i.e., willful rebellion or defiant sin. The usage of “haughty eyes” may be illustrated by its use with the pompous Assyrian invader (Isa 10:12-14) and the proud king of the book of Daniel (11:12). God does not tolerate anyone who thinks so highly of himself and who has such ambition.
[6:17] 35 tn Heb “a tongue of deception.” The genitive noun functions attributively. The term “tongue” functions as a metonymy. The term is used of false prophets who deceive (Jer 14:14), and of a deceiver who betrays (Ps 109:2). The
[6:17] 36 sn The hands are the instruments of murder (metonymy of cause), and God hates bloodshed. Gen 9:6 prohibited shedding blood because people are the image of God. Even David being a man of blood (in war mostly) was not permitted to build the Temple (1 Chr 22:8). But shedding innocent blood was a greater crime – it usually went with positions of power, such as King Manasseh filling the streets with blood (2 Kgs 21:16), or princes doing it for gain (Ezek 22:27).
[6:18] 37 tn Heb “heart that devises plans of wickedness.” The latter term is an attributive genitive. The heart (metonymy of subject) represents the will; here it plots evil schemes. The heart is capable of evil schemes (Gen 6:5); the heart that does this is deceitful (Prov 12:20; 14:22).
[6:18] 38 tc The MT reads “make haste to run,” that is, be eager to seize the opportunity. The LXX omits “run,” that is, feet hastening to do evil. It must have appeared to the LXX translator that the verb was unnecessary; only one verb occurs in the other cola.
[6:18] sn The word “feet” is here a synecdoche, a part for the whole. Being the instruments of movement, they represent the swift and eager actions of the whole person to do some harm.
[6:19] 39 sn The
[6:19] 40 sn Dissension is attributed in Proverbs to contentious people (21:9; 26:21; 25:24) who have a short fuse (15:8).
[6:19] 41 tn Heb “brothers,” although not limited to male siblings only. Cf. NRSV, CEV “in a family”; TEV “among friends.”
[6:19] sn These seven things the
[6:21] 42 sn The figures used here are hypocatastases (implied comparisons). There may also be an allusion to Deut 6 where the people were told to bind the law on their foreheads and arms. The point here is that the disciple will never be without these instructions. See further, P. W. Skehan, Studies in Israelite Poetry and Wisdom (CBQMS), 1-8.
[6:22] 43 tn The verbal form is the Hitpael infinitive construct with a preposition and a suffixed subjective genitive to form a temporal clause. The term הָלַךְ (halakh) in this verbal stem means “to go about; to go to and fro.” The use of these terms in v. 22 also alludes to Deut 6:7.
[6:22] 44 tn Heb “it will guide you.” The verb is singular and the instruction is the subject.
[6:22] 45 tn In both of the preceding cola an infinitive construct was used for the temporal clauses; now the construction uses a perfect tense with vav (ו) consecutive. The verb would then be equivalent to an imperfect tense, but subordinated as a temporal clause here.
[6:22] 46 sn The Hebrew verb means “talk” in the sense of “to muse; to complain; to meditate”; cf. TEV, NLT “advise you.” Instruction bound to the heart will speak to the disciple on awaking.
[6:23] 47 tn Heb “the commandment” (so KJV, NASB, NRSV).
[6:23] 48 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
[6:23] 49 sn The terms “lamp,” “light,” and “way” are all metaphors. The positive teachings and commandments will illumine or reveal to the disciple the way to life; the disciplinary correctives will provide guidance into fullness of life.
[6:23] 50 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
[6:23] 51 tn Heb “the way of life” (so KJV, NASB, NRSV); NIV, NLT “the way to life.” The noun “life” is a genitive following the construct “way.” It could be an attributive genitive modifying the kind of way/course of life that instruction provides, but it could also be objective in that the course of life followed would produce and lead to life.
[6:24] 52 tn The infinitive construct is epexegetical here, explaining how these teachings function as lights: “by keeping you.” This verse is the transition from the general admonition about heeding the teachings to the practical application.
[6:24] 53 tc The word translated “woman” is modified by רַע (ra’, “evil”) in the sense of violating the codes of the community and inflicting harm on others. The BHS editors propose changing it to read “strange woman” as before, but there is not support for that. Some commentaries follow the LXX and read רַע as “wife of a neighbor” (cf. NAB; also NRSV “the wife of another”; CEV “someone else’s wife”) but that seems to be only a clarification.
[6:24] 54 tn The word “tongue” is not in construct; the word “foreign woman” is in apposition to “smooth of tongue,” specifying whose it is. The word “smooth” then is the object of the preposition, “tongue” is the genitive of specification, and “foreign woman” in apposition.
[6:24] 55 sn The description of the woman as a “strange woman” and now a “loose [Heb “foreign”] woman” is within the context of the people of Israel. She is a “foreigner” in the sense that she is a nonconformist, wayward, and loose. It does not necessarily mean that she is not ethnically an Israelite.
[6:25] 56 tn The negated jussive gives the young person an immediate warning. The verb חָמַד (khamad) means “to desire,” and here in the sense of lust. The word is used in the Decalogue of Deut 5:21 for the warning against coveting.
[6:25] sn Lusting after someone in the heart, according to Jesus, is a sin of the same kind as the act, not just the first step toward it (Matt 5:28). Playing with temptation in the heart – the seat of the will and the emotions – is only the heart reaching out after the sin.
[6:25] 57 tn Heb “her eyelids” (so KJV, NASB); NRSV “eyelashes”; TEV “flirting eyes”). This term is a synecdoche of part (eyelids) for the whole (eyes) or a metonymy of association for painted eyes and the luring glances that are the symptoms of seduction (e.g., 2 Kgs 9:30). The term “alluring” is not in the Hebrew text, but is supplied in the translation for the sake of clarification.
[6:26] 58 tn The word בְעַד (bÿ’ad) may be taken either as “on account of” (= by means of a) prostitute (cf. ASV, NASB), or “for the price of” a prostitute (cf. NAB). Most expositors take the first reading, though that use of the preposition is unattested, and then must supply “one is brought to.” The verse would then say that going to a prostitute can bring a man to poverty, but going to another man’s wife can lead to death. If the second view were taken, it would mean that one had a smaller price than the other. It is not indicating that one is preferable to the other; both are to be avoided.
[6:26] 59 tn Heb “the wife of a man.”
[6:26] 60 tn These two lines might be an example of synthetic parallelism, that is, “A, what’s more B.” The A-line describes the detrimental moral effect of a man going to a professional prostitute; the B-line heightens this and describes the far worse effect – moral and mortal! – of a man committing adultery with another man’s wife. When a man goes to a prostitute, he lowers himself to become nothing more than a “meal ticket” to sustain the life of that woman; however, when a man commits adultery, he places his very life in jeopardy – the rage of the husband could very well kill him.
[6:27] 61 tn The Qal imperfect (with the interrogative) here has a potential nuance – “Is it possible to do this?” The sentence is obviously a rhetorical question making an affirmation that it is not possible.
[6:27] 62 sn “Fire” provides the analogy for the sage’s warning: Fire represents the sinful woman (hypocatastasis) drawn close, and the burning of the clothes the inevitable consequences of the liaison. See J. L. Crenshaw, “Impossible Questions, Sayings, and Tasks,” Semeia 17 (1980): 19-34. The word “fire” (אֵשׁ, ’esh) plays on the words “man” (אִישׁ,’ish) and “woman” (אִשָּׁה, ’ishah); a passage like this probably inspired R. Gamaliel’s little explanation that what binds a man and a woman together in a holy marriage is י (yod) and ה (he), the two main letters of the holy name Yah. But if the
[6:27] 63 tn Heb “snatch up fire into his bosom.”
[6:27] 64 tn The second colon begins with the vav (ו) disjunctive on the noun, indicating a disjunctive clause; here it is a circumstantial clause.
[6:28] 65 tn The particle indicates that this is another rhetorical question like that in v. 27.
[6:29] 66 tn Heb “thus is the one.”
[6:29] 67 tn Heb “who goes in to” (so NAB, NASB). The Hebrew verb בּוֹא (bo’, “to go in; to enter”) is used throughout scripture as a euphemism for the act of sexual intercourse. Cf. NIV, NRSV, NLT “who sleeps with”; NCV “have sexual relations with.”
[6:29] 68 tn Heb “anyone who touches her will not.”
[6:29] 69 sn The verb “touches” is intended here to be a euphemism for illegal sexual contact (e.g., Gen 20:6).
[6:29] 70 tn Heb “will be exempt from”; NASB, NLT “will not go unpunished.”
[6:29] 71 tn The verb is יִנָּקֶה (yinnaqeh), the Niphal imperfect from נָקָה (naqah, “to be empty; to be clean”). From it we get the adjectives “clean,” “free from guilt,” “innocent.” The Niphal has the meanings (1) “to be cleaned out” (of a plundered city; e.g., Isa 3:26), (2) “to be clean; to be free from guilt; to be innocent” (Ps 19:14), (3) “to be free; to be exempt from punishment” [here], and (4) “to be free; to be exempt from obligation” (Gen 24:8).
[6:30] 72 tn Heb “they do not despise.”
[6:30] 73 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.
[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.”
[6:32] 78 tn Heb “heart.” The term “heart” is used as a metonymy of association for discernment, wisdom, good sense. Cf. NAB “is a fool”; NIV “lacks judgment”; NCV, NRSV “has no sense.”
[6:32] 79 tn Heb “soul.” The noun נֶפֶשׁ (nefesh, “soul”) functions as a metonymy of association for “life” (BDB 659 s.v. 3.c).
[6:33] 80 tn Heb “He will receive a wound and contempt.”
[6:33] 81 sn Even though the text has said that the man caught in adultery ruins his life, it does not mean that he was put to death, although that could have happened. He seems to live on in ignominy, destroyed socially and spiritually. He might receive blows and wounds from the husband and shame and disgrace from the spiritual community. D. Kidner observes that in a morally healthy society the adulterer would be a social outcast (Proverbs [TOTC], 75).
[6:34] 82 tn The word “kindles” was supplied in the translation; both “rage” and “jealousy” have meanings connected to heat.
[6:34] 84 tn The verb חָמַל (khamal) means “to show mercy; to show compassion; to show pity,” usually with the outcome of sparing or delivering someone. The idea here is that the husband will not spare the guilty man any of the punishment (cf. NRSV “he shows no restraint”).
[6:35] 85 tn Heb “lift up the face of,” meaning “regard.”
[6:35] 86 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] 87 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).
[7:1] 88 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] 90 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.”
[7:2] 91 tc Before v. 2 the LXX inserts: “My son, fear the
[7:2] 92 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] 93 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] 94 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.
[7:3] 95 tn Heb “fingers” (so KJV and many other English versions). In light of Deut 6:8, “fingers” appears to be a metonymy for the lower part of the arm.
[7:3] 96 sn This is an allusion to Deut 6:8. Binding the teachings on the fingers and writing them on the tablets here are implied comparisons for preserving the teaching in memory so that it can be recalled and used with ease.
[7:4] 97 sn The metaphor is meant to signify that the disciple will be closely related to and familiar with wisdom and understanding, as close as to a sibling. Wisdom will be personified in the next two chapters, and so referring to it as a sister in this chapter certainly prepares for that personification.
[7:5] 98 tn The infinitive construct with the preposition shows the purpose of associating closely with wisdom: Wisdom will obviate temptations, the greatest being the sexual urge.
[7:5] 99 tn Heb “strange” (so KJV, ASV).
[7:5] 100 tn Heb “strange woman.” This can be interpreted as a “wayward wife” (so NIV) or an “unfaithful wife” (so NCV). As discussed earlier, the designations “strange woman” and “foreign woman” could refer to Israelites who stood outside the community in their lawlessness and loose morals – an adulteress or wayward woman. H. Ringgren and W. Zimmerli, however, suggest that she is also a promoter of a pagan cult, but that is not entirely convincing (Spruche/Prediger [ATD], 19).
[7:5] 101 tn The term “you” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
[7:5] 102 tn Heb “she makes smooth her words.” This expression means “she flatters with her words.”
[7:7] 104 tn Heb “lad” or “youth.”
[7:7] sn This young man who lacked wisdom is one of the simpletons, lacking keen judgment, one void of common sense (cf. NAB, NASB, NRSV, NLT) or understanding (cf. KJV, ASV). He is young, inexperienced, featherbrained (so D. Kidner, Proverbs [TOTC], 75).
[7:8] 106 tn The verb צָעַד (tsa’ad) means “to step; to march.” It suggests that the youth was intentionally making his way to her house. The verb is the imperfect tense; it stresses continual action parallel to the active participle that began the verse, but within a context that is past time.
[7:8] 107 tn Heb “way of her house.” This expression uses an adverbial accusative of location, telling where he was marching along. The term “house” is the genitive of location, giving the goal.
[7:9] 108 tn Heb “in the evening of the day.”
[7:9] 109 tn Heb “in the middle of the night, and dark”; KJV “in the black and dark night”; NRSV “at the time of night and darkness.”
[7:10] 110 tn The particle וְהִנֵּה (vÿhinneh) introduces a dramatic sense of the immediate to the narrative; it has a deictic force, “and look! – there was a woman,” or “all of a sudden this woman….”
[7:10] 111 tn Heb “with the garment of a prostitute.” The noun שִׁית (shith, “garment”) is an adverbial accusative specifying the appearance of the woman. The words “she was” are supplied in the translation to make a complete English sentence.
[7:10] 112 tn Heb “kept secret of heart”; cf. ASV, NRSV “wily of heart.” The verbal form is the passive participle from נָצַר (natsar) in construct. C. H. Toy lists the suggestions of the commentators: false, malicious, secret, subtle, excited, hypocritical (Proverbs [ICC], 149). The LXX has “causes the hearts of the young men to fly away.” The verb means “to guard; to watch; to keep”; to be guarded of heart means to be wily, to have secret intent – she has locked up her plans and gives nothing away (e.g., Isaiah 48:6 as well). Interestingly enough, this contrasts with her attire which gives everything away.
[7:11] 113 tn Heb “her feet.” This is a synecdoche, a part for the whole; the point is that she never stays home, but is out and about all the time.
[7:11] 114 tn Heb “dwell” or “settle”; NAB “her feet cannot rest.”
[7:12] 115 tn The repetition of the noun “time, step,” usually translated “now, this time,” signifies here “at one time…at another time” (BDB 822 s.v. פַּעַם 3.e).
[7:13] 116 tn Heb “she makes bold her face.” The Hiphil perfect of עָזַז (’azar, “to be strong”) means she has an impudent face (cf. KJV, NAB, NRSV), a bold or brazen expression (cf. NASB, NIV, NLT).
[7:14] 118 tn Heb “I have peace offerings.” The peace offerings refer to the meat left over from the votive offering made at the sanctuary (e.g., Lev 7:11-21). Apparently the sacrificial worship meant as little to this woman spiritually as does Christmas to modern hypocrites who follow in her pattern. By expressing that she has peace offerings, she could be saying nothing more than that she has fresh meat for a meal at home, or that she was ceremonially clean, perhaps after her period. At any rate, it is all probably a ruse for winning a customer.
[7:15] 119 tn Heb “to look diligently for your face.”
[7:16] 120 tn Heb “with spreads.” The sentence begins with the cognate accusative: “with spreads I have spread my bed.” The construction enhances the idea – she has covered her bed.
[7:16] 121 tn The feminine noun means “dark-hued stuffs” (BDB 310 s.v. חֲטֻבוֹת). The form is a passive participle from a supposed root II חָטַב (khatav), which in Arabic means to be of a turbid, dusky color mixed with yellowish red. Its Aramaic cognate means “variegated”; cf. NAB “with brocaded cloths of Egyptian linen.” BDB’s translation of this colon is unsatifactory: “with dark hued stuffs of yarn from Egypt.”
[7:18] 122 tn The form נִרְוֶה (nirveh) is the plural cohortative; following the imperative “come” the form expresses the hortatory “let’s.” The verb means “to be saturated; to drink one’s fill,” and can at times mean “to be intoxicated with.”
[7:18] 123 tn Heb “loves.” The word דּוֹד (dod) means physical love or lovemaking. It is found frequently in the Song of Solomon for the loved one, the beloved. Here the form (literally, “loves”) is used in reference to multiple acts of sexual intercourse, as the phrase “until morning” suggests.
[7:18] 124 tn The form is the Hitpael cohortative of עָלַס (’alas), which means “to rejoice.” Cf. NIV “let’s enjoy ourselves.”
[7:18] 125 tn Heb “with love.”
[7:19] 126 tn Heb “the man.” The LXX interpreted it as “my husband,” taking the article to be used as a possessive. Many English versions do the same.
[7:19] 127 tn Heb “in his house.”
[7:20] 128 tn Heb “in his hand.”
[7:20] 129 tn Heb “he will come back at.”
[7:20] 130 tn Heb “new moon.” Judging from the fact that the husband took a purse of money and was staying away until the next full moon, the woman implies that they would be safe in their escapade. If v. 9 and v. 20 are any clue, he could be gone for about two weeks – until the moon is full again.
[7:21] 131 tn Heb “she turned him aside.” This expression means that she persuaded him. This section now begins the description of the capitulation, for the flattering speech is finished.
[7:21] 132 sn The term לֶקַח (leqakh) was used earlier in Proverbs for wise instruction; now it is used ironically for enticement to sin (see D. W. Thomas, “Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 280-92).
[7:21] 133 tn Heb “smooth of her lips”; cf. NAB “smooth lips”; NASB “flattering lips.” The term “lips” is a metonymy of cause representing what she says.
[7:21] 134 tn The verb means “to impel; to thrust; to banish,” but in this stem in this context “to compel; to force” into some action. The imperfect tense has the nuance of progressive imperfect to parallel the characteristic perfect of the first colon.
[7:22] 135 tn The participle with “suddenly” gives a more vivid picture, almost as if to say “there he goes.”
[7:22] 136 tn The present translation follows R. B. Y. Scott (Proverbs, Ecclesiastes [AB], 64). This third colon of the verse would usually be rendered, “fetters to the chastening of a fool” (KJV, ASV, and NASB are all similar). But there is no support that עֶכֶס (’ekhes) means “fetters.” It appears in Isaiah 3:16 as “anklets.” The parallelism here suggests that some animal imagery is required. Thus the ancient versions have “as a dog to the bonds.”
[7:23] 137 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] 138 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.
[7:24] 139 tn The literal translation “sons” works well here in view of the warning. Cf. KJV, NAB, NRSV “children.”
[7:24] 140 tn Heb “the words of my mouth.”
[7:26] 141 tn Heb “she has caused to fall.”
[7:26] 142 tn Heb “numerous” (so NAB, NASB, NRSV, NLT) or “countless.”
[7:27] 143 tn The noun “Sheol” in parallelism to “the chambers of death” probably means the grave. The noun is a genitive of location, indicating the goal of the road(s). Her house is not the grave; it is, however, the sure way to it.
[7:27] sn Her house is the way to the grave. The young man’s life is not destroyed in one instant; it is taken from him gradually as he enters into a course of life that will leave him as another victim of the wages of sin. The point of the warning is to prevent such a course from starting. Sin can certainly be forgiven, but the more involvement in this matter the greater the alienation from the healthy community.
[7:27] 144 tn The Qal active participle modifies “ways” to Sheol. The “road,” as it were, descends to the place of death.
[7:27] 145 tn “Chambers” is a hypocatastasis, comparing the place of death or the grave with a bedroom in the house. It plays on the subtlety of the temptation. Cf. NLT “Her bedroom is the den of death.”
[8:1] 146 sn In this chapter wisdom is personified. In 1:20-33 wisdom proclaims her value, and in 3:19-26 wisdom is the agent of creation. Such a personification has affinities with the wisdom literature of the ancient Near East, and may have drawn on some of that literature, albeit with appropriate safeguards (Claudia V. Camp, Wisdom and the Feminine in the Book of Proverbs, 23-70). Wisdom in Proverbs 8, however, is not a deity like Egypt’s Ma`at or the Assyrian-Babylonian Ishtar. It is simply presented as if it were a self-conscious divine being distinct but subordinate to God; but in reality it is the personification of the attribute of wisdom displayed by God (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 69-72; and R. Marcus, “On Biblical Hypostases of Wisdom,” HUCA 23 [1950-1951]: 157-71). Many have equated wisdom in this chapter with Jesus Christ. This connection works only in so far as Jesus reveals the nature of the Father, just as Proverbs presents wisdom as an attribute of God. Jesus’ claims included wisdom (Matt 12:42) and a unique knowledge of God (Matt 11:25-27). He even personified wisdom in a way that was similar to Proverbs (Matt 11:19). Paul saw the fulfillment of wisdom in Christ (Col 1:15-20; 2:3) and affirmed that Christ became our wisdom in the crucifixion (1 Cor 1:24, 30). So this personification in Proverbs provides a solid foundation for the similar revelation of wisdom in Christ. But because wisdom is a creation of God in Proverbs 8, it is unlikely that wisdom here is to be identified with Jesus Christ. The chapter unfolds in three cycles: After an introduction (1-3), wisdom makes an invitation (4, 5) and explains that she is noble, just, and true (6-9); she then makes another invitation (10) and explains that she is valuable (11-21); and finally, she tells how she preceded and delights in creation (22-31) before concluding with the third invitation (32-36).
[8:2] 147 tn Heb “head.” The word רֹאשׁ (ro’sh, “head”) refers to the highest area or most important place in the elevated area. The contrast with chapter 7 is striking. There the wayward woman lurked at the corners in the street at night; here wisdom is at the highest point in the open places in view of all.
[8:2] 148 tn Heb “at the house of the paths.” The “house” is not literal here, but refers to where the paths meet (cf. ASV, NIV), that is, the “crossroads” (so NAB, NRSV, NLT).
[8:3] 149 tn Heb “at the mouth of.”
[8:3] 150 tn The cry is a very loud ringing cry that could not be missed. The term רָנַן (ranan) means “to give a ringing cry.” It is often only a shrill sound that might come with a victory in battle, but its use in the psalms for praise shows that it also can have clear verbal content, as it does here. For wisdom to stand in the street and give such a ringing cry would mean that it could be heard by all. It was a proclamation.
[8:4] 151 tn Heb “men.” Although it might be argued in light of the preceding material that males would be particularly addressed by wisdom here, the following material indicates a more universal appeal. Cf. TEV, NLT “to all of you.”
[8:4] 152 tn The verb “calls” does not appear in the Hebrew text, but is supplied in the translation for the sake of style.
[8:4] 153 tn Heb “sons of man.” Cf. NAB “the children of men”; NCV, NLT “all people”; NRSV “all that live.”
[8:5] 154 tn The imperative of בִּין (bin) means “to understand; to discern.” The call is for the simple to understand what wisdom is, not just to gain it.
[8:5] 155 tn Heb “heart.” The noun לֵב (lev, “heart”) often functions metonymically for wisdom, understanding, discernment.
[8:6] 156 tn Heb “noble” or “princely.” Wisdom begins the first motivation by claiming to speak noble things, that is, excellent things.
[8:6] 157 tn Heb “opening of my lips” (so KJV, NASB). The noun “lips” is a metonymy of cause, with the organ of speech put for what is said.
[8:7] 158 tn Heb “roof of the mouth.” This expression is a metonymy of cause for the activity of speaking.
[8:7] 159 tn The word “truth” (אֱמֶת, ’emet) is derived from the verbal root אָמַן (’aman) which means “to support.” There are a number of derived nouns that have the sense of reliability: “pillars,” “master craftsman,” “nurse,” “guardian.” Modifiers related to this group of words includes things like “faithful,” “surely,” “truly” (amen). In the derived stems the verb develops various nuances: The Niphal has the meanings of “reliable, faithful, sure, steadfast,” and the Hiphil has the meaning “believe” (i.e., consider something dependable). The noun “truth” means what is reliable or dependable, firm or sure.
[8:7] 160 sn Wise lips detest wickedness; wisdom hates speaking wicked things. In fact, speaking truth results in part from detesting wickedness.
[8:7] 161 tn Heb “wickedness is an abomination to my lips” (so KJV, NASB, NRSV).
[8:8] 162 tn The phrase could be rendered with an understood ellipsis: “all the words of my mouth [are said] in righteousness”; or the preposition could be interpreted as a beth essentiae: “all the words of my mouth are righteousness.”
[8:8] 163 sn The verb פָּתַל (patal) means “to twist.” In the Niphal it means “to wrestle” (to twist oneself). It was used in Gen 30:8 for the naming of Naphtali, with the motivation for the name from this verb: “with great struggling.” Here it describes speech that is twisted. It is a synonym for the next word, which means “twisted; crooked; perverse.”
[8:9] 164 tn Heb “front of.” Describing the sayings as “right in front” means they are open, obvious, and clear, as opposed to words that might be twisted or perverse. The parallel word “upright” means “straight, smooth, right.” Wisdom’s teachings are in plain view and intelligible for those who find knowledge.
[8:10] 165 tn Heb “discipline.” The term refers to instruction that trains with discipline (e.g., Prov 1:2).
[8:10] 166 tn Heb “and not” (so KJV, NASB); NAB “in preference to.”
[8:11] 167 tn The verb יִשְׁווּ (yishvu, from שָׁוָה, shavah) can be rendered “are not comparable” or in a potential nuance “cannot be compared” with her.
[8:12] 168 tn The noun is “shrewdness,” i.e., the right use of knowledge in special cases (see also the discussion in 1:4); cf. NLT “good judgment.” The word in this sentence is an adverbial accusative of specification.
[8:12] 169 tn This verb form is an imperfect, whereas the verb in the first colon was a perfect tense. The perfect should be classified as a gnomic perfect, and this form a habitual imperfect, because both verbs describe the nature of wisdom.
[8:13] 170 tn The verb שָׂנֵא (sane’) means “to hate.” In this sentence it functions nominally as the predicate. Fearing the
[8:13] sn The verb translated “hate” has the basic idea of rejecting something spontaneously. For example, “Jacob have I loved, but Esau have I hated” (Mal 1:2b, 3a). It frequently has the idea of disliking or loathing (as English does), but almost always with an additional aspect of rejection. To “hate evil” is not only to dislike it, but to reject it and have nothing to do with it.
[8:13] 171 tn Since both גֵּאָה (ge’ah, “pride”) and גָּאוֹן (ga’on, “arrogance; pride”) are both from the same verbal root גָּאָה (ga’ah, “to rise up”), they should here be interpreted as one idea, forming a nominal hendiadys: “arrogant pride.”
[8:13] 172 tn Heb “and a mouth of perverse things.” The word “mouth” is a metonymy of cause for what is said; and the noun תַהְפֻּכוֹת (tahpukhot, “perverse things”) means destructive things (the related verb is used for the overthrowing of Sodom).
[8:14] 173 tc In the second half of v. 14 instead of אֲנִי (’ani) the editors propose reading simply לִי (li) as the renderings in the LXX, Latin, and Syriac suggest. Then, in place of the לִי that comes in the same colon, read וְלִי (vÿli). While the MT is a difficult reading, it can be translated as it is. It would be difficult to know exactly what the ancient versions were reading, because their translations could have been derived from either text. They represent an effort to smooth out the text.
[8:14] tn Heb “To me [belong] counsel and sound wisdom.” The second colon in the verse has: “I, understanding, to me and might.”
[8:14] sn In vv. 14-17 the pronouns come first and should receive greater prominence – although it is not always easy to do this with English.
[8:15] 174 tn The verb רָזַן (razan) means “to be weighty; to be judicious; to be commanding.” It only occurs in the Qal active participle in the plural as a substantive, meaning “potentates; rulers” (e.g., Ps 1:1-3). Cf. KJV, ASV “princes”; NAB “lawgivers.”
[8:15] 175 sn This verb יְחֹקְקוּ (yÿkhoqqu) is related to the noun חֹק (khoq), which is a “statute; decree.” The verb is defined as “to cut in; to inscribe; to decree” (BDB 349 s.v. חָקַק). The point the verse is making is that when these potentates decree righteousness, it is by wisdom. History records all too often that these rulers acted as fools and opposed righteousness (cf. Ps 2:1-3). But people in power need wisdom to govern the earth (e.g., Isa 11:1-4 which predicts how Messiah will use wisdom to do this very thing). The point is underscored with the paronomasia in v. 15 with “kings” and “will reign” from the same root, and then in v. 16 with both “princes” and “rule” being cognate. The repetition of sounds and meanings strengthens the statements.
[8:16] 176 tn The term “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and readability.
[8:16] 177 tc Many of the MT
[8:17] 178 sn In contrast to the word for “hate” (שָׂנֵא, shaneh) the verb “love” (אָהֵב, ’ahev) includes within it the idea of choosing spontaneously. So in this line loving and seeking point up the means of finding wisdom.
[8:19] 179 tn The two synonyms, “than gold, than fine gold” probably form a hendiadys here to express “the very finest gold.”
[8:19] 180 sn The language of the text with “fruit” and “ingathering” is the language of the harvest – what the crops yield. So the figure is hypocatastasis, comparing what wisdom produces to such crops.
[8:21] 181 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] 182 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] 183 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.”
[8:22] 184 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] 185 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] 186 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.
[8:23] 187 tn The first parallel verb is נִסַּכְתִּי (nissakhti), “I was appointed.” It is not a common word; it occurs here and in Ps 2:6 for the coronation of the king. It means “installed, set.”
[8:23] 188 tn The verb “existed” does not appear in the Hebrew text, but has been supplied in the translation in the light of the context.
[8:24] 189 sn The summary statements just given are now developed in a lengthy treatment of wisdom as the agent of all creation. This verse singles out “watery deeps” (תְּהֹמוֹת, tÿhomot) in its allusion to creation because the word in Genesis signals the condition of the world at the very beginning, and because in the ancient world this was something no one could control. Chaos was not there first – wisdom was.
[8:24] 190 tn The third parallel verb is חוֹלָלְתִּי (kholalti), “I was given birth.” Some (e.g., KJV, NAB, NASB, NRSV) translate it “brought forth” – not in the sense of being presented, but in the sense of being “begotten, given birth to.” Here is the strongest support for the translation of קָנָה (qanah) as “created” in v. 22. The verb is not literal; it continues the perspective of the personification.
[8:24] 191 tn Heb “made heavy.”
[8:26] 192 tn Heb “open places.”
[8:26] 193 tn Here רֹאשׁ (ro’sh) means “beginning” with reference to time (BDB 911 s.v. 4.b).
[8:27] 194 sn The infinitive construct בְּחוּקוֹ (bÿkhuqo, “to cut; to engrave; to mark”) and the noun חוּג (khug, “horizon; circle”) form a paronomasia in the line.
[8:28] 195 tn To form a better parallel some commentators read this infinitive בַּעֲזוֹז (ba’azoz), “when [they] grew strong,” as a Piel causative, “when he made firm, fixed fast” (cf. NIV “fixed securely”; NLT “established”). But the following verse (“should not pass over”) implies the meaning “grew strong” here.
[8:29] 196 tn Heb “his mouth.”
[8:30] 197 tn The verb form is a preterite with vav consecutive, although it has not been apocopated. It provides the concluding statement for the temporal clauses as well as the parallel to v. 27.
[8:30] 198 tn Critical to the interpretation of this line is the meaning of אָמוֹן (’amon). Several suggestions have been made: “master craftsman” (cf. ASV, NASB, NIV, NRSV), “nursing child” (cf. NCV), “foster father.” R. B. Y. Scott chooses “faithful” – a binding or living link (“Wisdom in Creation: The ‘Amon of Proverbs 8:30,” VT 10 [1960]: 213-23). The image of a child is consistent with the previous figure of being “given birth to” (vv. 24, 25). However, “craftsman” has the most support (LXX, Vulgate, Syriac, Tg. Prov 8:30, Song 7:1; Jer 52:15; also P. W. Skehan, “Structures in Poems on Wisdom: Proverbs 8 and Sirach 24,” CBQ 41 [1979]: 365-79).
[8:30] 199 tn The word is a plural of intensification for “delight”; it describes wisdom as the object of delight. The LXX has the suffix; the Hebrew does not.
[8:31] 200 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] 201 tn Heb “and my delights” [were] with/in.”
[8:31] 202 tn Heb “the sons of man.”
[8:33] 204 tn Heb “discipline.”
[8:33] 205 tn The construction uses two imperatives joined with the vav (ו); this is a volitive sequence in which result or consequence is being expressed.
[8:34] 207 tn The form לִשְׁקֹד (lishqod) is the infinitive construct serving epexegetically in the sentence. It explains how the person will listen to wisdom.
[8:34] 208 tn Heb “keeping” or “guarding.”
[8:34] 209 tn Heb “at the posts of my doors” (so KJV, ASV).
[8:35] 210 tc The Kethib reads plurals: “those who find me are finders of life”; this is reflected in the LXX and Syriac. But the Qere is singular: “whoever finds me finds life.” The Qere is generally favored as the original reading in such cases as these.
[8:35] 211 tn The preterite with vav (ו) consecutive carries the same nuance as the perfect tense that came before it, setting out the timeless principle.
[8:36] 212 tn Heb “the one sinning [against] me.” The verb חָטָא (khata’, “to sin”) forms a contrast with “find” in the previous verse, and so has its basic meaning of “failing to find, miss.” So it is talking about the one who misses wisdom, as opposed to the one who finds it.
[8:36] 213 tn The Qal active participle functions verbally here. The word stresses both social and physical harm and violence.
[8:36] sn Brings harm. Whoever tries to live without wisdom is inviting all kinds of disaster into his life.
[8:36] 215 tn The basic idea of the verb שָׂנֵא (sane’, “to hate”) is that of rejection. Its antonym is also used in the line, “love,” which has the idea of choosing. So not choosing (i.e., hating) wisdom amounts to choosing (i.e., loving) death.
[9:1] 216 sn Chapter 9 forms the conclusion of the lengthy introduction to the book. Both wisdom and folly will make their final appeals; and both appeal to the simpletons. Wisdom offers life with no mention of pleasure; folly offers pleasure with no mention of death. The first twelve verses concern accepting wisdom: the invitation of wisdom (1-6), the description of the responses (7-11), and the consequence (12). Verses 13-18 concern accepting folly: the invitation (13-17) and the consequence (18).
[9:1] 217 sn Wisdom is personified as a wise woman. She has prepared a house and established it on seven pillars. This is a reference to the habitable world (e.g., 8:31). For the equation of the house and the world, e.g., 8:29; Job 38:6; and Psalm 104:5 (also G. Boström, Proverbiastudien [LUÅ], 1-14). The “seven pillars” have been variously interpreted, but since seven is a number for completeness and sacredness, the idea seems to be that wisdom produced a perfect world.
[9:2] 218 tn Heb “she has killed her killing.” Cf. KJV “hath killed her beasts”; NAB “has dressed her meat”; NASB “has prepared her food.”
[9:2] 219 sn Wisdom has prepared a sumptuous banquet in this house and sends out her maids to call the simple to come and eat (M. Lichtenstein, “The Banquet Motif in Keret and in Proverbs 9,” JANESCU 1 [1968/69]: 19-31). The figures of meat and wine represent the good teaching of wisdom that will be palatable and profitable (implied comparisons). Compare Isaiah 55:1-2 and John 6:51, 55 for similar uses of the figures. The idea of mixing wine could refer to the practice of mixing wine with spices or with water (as the LXX text assumes; e.g., Prov 23:30; Isa 5:22). Mixed wine was the most intoxicating; thus, her wisdom is attractive. All the imagery lets the simple know that what wisdom has to offer is marvelous.
[9:3] 220 tn The text uses two synonymous terms in construct to express the superlative degree.
[9:4] 221 tn Heb “lacking of heart she says to him.” The pronominal suffix is a resumptive pronoun, meaning, “she says to the lacking of heart.”
[9:4] 223 tn Heb “heart”; cf. NIV “to those who lack judgment.”
[9:5] 224 tn The construction features a cognate accusative (verb and noun from same root). The preposition בּ (bet) has the partitive use “some” (GKC 380 §119.m).
[9:5] 225 tn The final verb actually stands in a relative clause although the relative pronoun is not present; it modifies “wine.”
[9:5] sn The expressions “eat” and “drink” carry the implied comparison forward; they mean that the simple are to appropriate the teachings of wisdom.
[9:6] 226 tn There are two ways to take this word: either as “fools” or as “foolish ways.” The spelling for “foolishness” in v. 13 differs from this spelling, and so some have taken that as an indicator that this should be “fools.” But this could still be an abstract plural here as in 1:22. Either the message is to forsake fools (i.e., bad company; cf. KJV, TEV) or forsake foolishness (cf. NAB, NASB, NIV, NCV, NRSV, NLT).
[9:6] 227 tn The two imperatives are joined with vav; this is a volitive sequence in which result or consequence is expressed.
[9:6] 228 tn The verb means “go straight, go on, advance” or “go straight on in the way of understanding” (BDB 80 s.v. אָשַׁר).
[9:7] 229 tn The active participle יֹסֵר (yoser) describes one who tries to correct by means of instruction and discipline; it is paralleled by the Hiphil participle which refers to someone who rebukes or reproves another. Anyone trying this on these types of people would be inviting trouble.
[9:7] 230 tn Heb “receives for himself.”
[9:7] 231 tn The word means “dishonor” or “disgrace.” It is paralleled with מוּמוֹ (mumo), translated “abuse.” The latter term means “blemish,” although some would emend the text to read “reproach.” The MT is figurative but not impossible to interpret: Whoever tries to rebuke a wicked person will receive only insults and perhaps physical attack.
[9:7] 232 tn The verb “receives” is supplied in the translation for the sake of clarity and smoothness.
[9:8] 233 tn In view of the expected response for reproof, the text now uses a negated jussive to advise against the attempt. This is paralleled antithetically by the imperative in the second colon. This imperative is in an understood conditional clause: “if you reprove a wise person.”
[9:8] 234 tn Heb “lest he hate you.” The particle פֶּן (pen, “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.”
[9:9] 235 tn The noun “instruction” does not appear in the Hebrew text, but is supplied in the translation.
[9:9] 236 sn The parallelism shows what Proverbs will repeatedly stress, that the wise person is the righteous person.
[9:9] 237 tn The Hiphil verb normally means “to cause to know, make known”; but here the context suggests “to teach” (so many English versions).
[9:9] 238 tn The term “his” does not appear in the Hebrew text, but is supplied for the sake of smoothness and clarity.
[9:10] 239 sn The difference between תְּחִלַּת (tÿkhillat) here and רֵאשִׁית (re’shit) of 1:7, if there is any substantial difference, is that this term refers to the starting point of wisdom, and the earlier one indicates the primary place of wisdom (K&D 16:202).
[9:10] 240 tn Heb “fear of the
[9:10] 241 tn Heb “knowledge of the Holy One” (so ASV, NAB, NASB, NIV, NRSV).
[9:10] 242 tn The word is in the plural in the Hebrew (literally “holy ones”; KJV “the holy”). It was translated “holy men” in Tg. Prov 9:10. But it probably was meant to signify the majestic nature of the
[9:11] 243 tn The preposition בּ (bet) here may have the causal sense (R. J. Williams, Hebrew Syntax, 45, §247), although it could also be means (Williams, 44, §243).
[9:11] 244 tn The verb וְיוֹסִיפוּ (vÿyosifu) is the Hiphil imperfect, third masculine plural; but because there is no expressed subject the verb may be taken as a passive.
[9:12] 245 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] 246 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] 247 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] 248 tc The LXX has an addition: “Forsake folly, that you may reign forever; and seek discretion and direct understanding in knowledge.”
[9:13] 249 tn Heb “a woman of foolishness.” This could be translated as “foolish woman,” taking the genitive as attributive (cf. KJV, ASV, NRSV). But in view of the contrast with the personification of wisdom, this word probably also represents a personification and so can be taken as a genitive of apposition, the woman who is folly, or “the woman, Folly” (cf. NIV). For clarity and stylistic reasons the word “called” has been supplied in the translation.
[9:13] 250 tn The meaning of the word comes close to “riotous.” W. McKane describes her as restless and rootless (Proverbs [OTL], 366).
[9:13] 251 tn The noun means “foolishness” (cf. KJV “simple”; NAB “inane”). Here it could be classified as a metonymy of adjunct, or as a predictive apposition (when a substantive is used in place of a noun; see R. J. Williams, Hebrew Syntax, 15, §67).
[9:13] 252 tn The ignorance here in Proverbs must be moral ignorance. But see D. W. Thomas for the idea that the verb means “become still,” “be at rest,” yielding here the idea of restless (“A Note on בַל־יָדְעָה in Proverbs 913,” JTS 4 [1953]: 23-24).
[9:13] 253 tc The text of v. 13 has been difficult for translators. The MT has, “The foolish woman is boisterous, simplicity, and knows not what.” The LXX reads, “A foolish and impudent woman comes to lack a morsel, she who knows not shame.” The Syriac has, “a woman lacking in discretion, seductive.” Tg. Prov 9:13 translates it, “a foolish woman and a gadabout, ignorant, and she knows not good.” The Vulgate has, “a woman foolish and noisy, and full of wiles, and knowing nothing at all.”
[9:15] 254 tn The infinitive construct “calling out” functions epexegetically in the sentence, explaining how the previous action was accomplished.
[9:15] 255 tn The term “her” does not appear in the Hebrew text, but is supplied for the sake of clarity and smoothness.
[9:15] 256 tn The noun is a genitive of location after the construct participle. Its parallel word is also an adverbial accusative of location.
[9:15] 257 tn The participle modifies the participle in the first colon. To describe the passers-by in this context as those “who go straight” means that they are quiet and unwary.
[9:16] 258 tn This expression is almost identical to v. 4, with the exception of the addition of conjunctions in the second colon: “and the lacking of understanding and she says to him.” The parallel is deliberate, of course, showing the competing appeals for those passing by.
[9:17] 259 sn The offer is not wine and meat (which represented wisdom), but water that is stolen. The “water” will seem sweeter than wine because it is stolen – the idea of getting away with something exciting appeals to the baser instincts. In Proverbs the water imagery was introduced earlier in 5:15-19 as sexual activity with the adulteress, which would seem at the moment more enjoyable than learning wisdom. Likewise bread will be drawn into this analogy in 30:20. So the “calling out” is similar to that of wisdom, but what is being offered is very different.
[9:17] 260 tn Heb “bread of secrecies.” It could mean “bread [eaten in] secret places,” a genitive of location; or it could mean “bread [gained through] secrets,” a genitive of source, the secrecies being metonymical for theft. The latter makes a better parallelism in this verse, for bread (= sexually immoral behavior) gained secretly would be like stolen water.
[9:18] 261 tn Heb “he does not know.”
[9:18] 262 sn The “dead” are the Rephaim, the “shades” or dead persons who lead a shadowy existence in Sheol (e.g., Prov 2:18-19; Job 3:13-19; Ps 88:5; Isa 14:9-11). This approximates an “as-if” motif of wisdom literature: The ones ensnared in folly are as good as in Hell. See also Ptah-hotep’s sayings (ANET 412-414).
[9:18] 263 tc The LXX adds to the end of v. 18: “But turn away, linger not in the place, neither set your eye on her: for thus will you go through alien water; but abstain from alien water, drink not from an alien fountain, that you may live long, that years of life may be added to you.”
[9:18] sn The text has “in the depths of Sheol” (בְּעִמְקֵי שְׁאוֹל, bÿ’imqe shÿ’ol). The parallelism stresses that those who turn to this way of life are ignorant and doomed. It may signal a literal death lying ahead in the not too distant future, but it is more likely an analogy. The point is that the life of folly, a life of undisciplined, immoral, riotous living, runs counter to God’s appeal for wisdom and leads to ruin. That is the broad way that leads to destruction.
[10:1] 264 sn Beginning with ch. 10 there is a difference in the form of the material contained in the book of Proverbs. No longer are there long admonitions, but the actual proverbs, short aphorisms dealing with right or wrong choices. Other than a few similar themes grouped together here and there, there is no arrangement to the material as a whole. It is a long collection of approximately 400 proverbs.
[10:1] 266 tn The imperfect tense describes progressive or habitual action, translated here with an English present tense. These fit the nature of proverbs which are general maxims, and not necessarily absolutes or universal truths. One may normally expect to find what the proverb notes, and one should live according to its instructions in the light of those expectations; but one should not be surprised if from time to time there is an exception. The fact that there may be an exception does not diminish the need to live by the sayings.
[10:1] 268 tn Heb “grief of his mother.” The noun “grief” is in construct, and “mother” is an objective genitive. The saying declares that the consequences of wisdom or folly affects the parents.
[10:2] 269 tn Heb “treasures of wickedness” (so KJV, ASV); NASB “Ill-gotten gains”; TEV “Wealth that you get by dishonesty.”
[10:2] 270 sn The term “righteousness” here means honesty (cf. TEV). Wealth has limited value even if gained honestly; but honesty delivers from mortal danger.
[10:2] 271 tn Heb “death.” This could refer to literal death, but it is probably figurative here for mortal danger or ruin.
[10:3] 272 tn Heb “does not allow…to go hungry.” The expression “The
[10:3] 273 tn The term נֶפֶשׁ (nefesh) means “soul” but its root meaning is “throat” and it has a broad range of meanings; here it denotes “appetite” (BDB 660 s.v. 5.a; see, e.g., Pss 63:6; 107:9; Prov 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). The term could denote “desire” (BDB 660 s.v. 6.a) which would include the inner urge for success. By contrast, the wicked live unfulfilled lives – as far as spiritual values are concerned.
[10:3] 274 tn Heb “thrusts away” (cf. ASV, NASB); NLT “refuses to satisfy.” The verb הָדַף (hadaf) means “to thrust away; to push; to drive,” either to depose or reject (BDB 213 s.v.).
[10:3] 275 tn This verse contrasts the “appetite” of the righteous with the “craving” of the wicked. This word הַוַּה (havvah, “craving”) means “desire” often in a bad sense, as ‘the desire of the wicked,” which could not be wholesome (Ps 52:9).
[10:4] 276 tn Heb “a palm of slackness.” The genitive noun רְמִיָּה (remiyyah, “slackness”) functions as an attributive adjective: “a slack palm” (BDB 941 s.v.). The term כַף (khaf, “palm”) is a synecdoche of part (= palm) for the whole person (= one who works with his hands). The hand is emphasized because it is the instrument of physical labor. The “slack hand” is contrasted with the “diligent hand.” A slack hand refers to a lazy worker or careless work that such hands produce. See N. C. Habel, “Wisdom, Wealth, and Poverty Paradigms in the Book of Proverbs,” BiBh 14 (1988): 28-49.
[10:4] 277 tc The MT reads רָאשׁ (ra’sh, “poor”) which is the plene spelling of רָשׁ (rash, “poor [person]”; HALOT 1229-30 s.v. רֵישׁ). Both Tg. Prov 10:4 and LXX reflect an alternate vocalization רִישׁ (rish, “poverty”) which is from the same root, and essentially means the same thing.
[10:4] tn Heb “causes poverty.” The expression is literally, “the palm of slackness causes poverty.”
[10:4] 278 tn Heb “but the hand of the diligent” (so KJV, NAB, NASB, NRSV). The genitive noun חָרוּצִים (kharutsim, “diligence”) functions as an attributive adjective: “a diligent hand.” The noun חָרוּצִים (kharutsim) uses the plural form because the plural is often used for abstract moral qualities. The term יָד (yad, “hand”) is a synecdoche of part (= “hand”) for the whole person (= “the one who works with his hands”). The hand is emphasized because it is the instrument of physical labor.
[10:4] 279 tn Heb “makes rich” (so NASB, NRSV). The Hiphil verb is used in a causative sense; literally, “the hand of the diligent makes rich.”
[10:5] 280 tn The direct object “crops” does not appear in the Hebrew but is implied by the verb; it is supplied in the translation for the sake of smoothness.
[10:5] 281 tn Heb “prudent.” The term מַשְׂכִּיל (maskil) refers to a wise and so successful person. He seizes the opportunity, knowing the importance of the season.
[10:5] 282 sn The term “sleeps” is figurative, an implied comparison that has become idiomatic (like the contemporary English expression “asleep on the job”). It means that this individual is lazy or oblivious to the needs of the hour.
[10:5] 283 tn The phrase “to himself” does not appear in the Hebrew text, but is supplied for the sake of clarity. Another option is “to his father.”
[10:6] 284 sn The word “blessings” has the sense of gifts, enrichments, that is, the rewards or the results of being righteous. The blessings come either from the people the righteous deal with, or from God. CEV understands the blessings as praise for good behavior (“Everyone praises good people”).
[10:6] 285 tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
[10:6] 286 tn Heb “covers.” Behind the speech of the wicked is aggressive violence (W. McKane, Proverbs [OTL], 422).
[10:6] 287 tn The syntax of this line is ambiguous. The translation takes “the mouth of the wicked” as the nominative subject and “violence” as the accusative direct object; however, the subject might be “violence,” hence: “violence covers the mouth of the wicked” (cf. KJV, ASV, NIV).
[10:7] 288 sn “Memory” (זֵכֶר, zekher) and “name” are often paired as synonyms. “Memory” in this sense has to do with reputation, fame. One’s reputation will be good or bad by righteousness or wickedness respectively.
[10:7] 289 tn Heb “name.” The term “name” often functions as a metonymy of association for reputation (BDB 1028 s.v. שֵׁם 2.b).
[10:7] 290 tn The editors of BHS suggest a reading “will be cursed” to make a better parallelism, but the reading of the MT is more striking as a metaphor.
[10:7] sn To say the wicked’s name will rot means that the name will be obliterated from memory (Exod 17:14; Deut 25:19), leaving only a bad memory for a while.
[10:8] 291 tn Heb “the wise of heart” (so NASB, NRSV). The genitive noun לֵב (lev, “heart”) functions as an attributive adjective: “the wise heart.” The term לֵב functions as a synecdoche of part (= heart) for the whole person (= person). The heart is emphasized because it is the seat of wisdom (BDB 524 s.v. 3.b).
[10:8] 292 tn Heb “commandments.”
[10:8] 293 tn Heb “fool of lips.” The phrase is a genitive of specification: “a fool in respect to lips.” The term “lips” is a metonymy of cause (= lips) for effect (= speech). This person talks foolishness; he is too busy talking to pay attention to instruction.
[10:8] 294 tn The Niphal verb לָבַט (lavat) means “to be thrust down [or, away]”; that is, “to be ruined; to fall” or “to stumble” (e.g., Hos 4:14). The fool who refuses to listen to advice – but abides by his own standards which he freely expresses – will suffer the predicaments that he creates.
[10:9] 295 tn Heb “he who walks.” The idiom is used widely in both OT and NT for conduct, behavior, or lifestyle.
[10:9] 296 sn “Integrity” here means “blameless” in conduct. Security follows integrity, because the lifestyle is blameless. The righteous is certain of the course to be followed and does not fear retribution from man or God.
[10:9] 298 tn Heb “he who perverts his ways” (so NASB); NIV “who takes crooked paths” (NLT similar). The Piel participle מְעַקֵּשׁ (mÿ’aqqesh) means “make crooked; twisted; perverse.” It is stronger than simply taking crooked paths; it refers to perverting the ways. The one who is devious will not get away with it.
[10:10] 299 tn The term (קָרַץ, qarats) describes a person who habitually “winks” his eye maliciously as a secretive sign to those conspiring evil (Prov 6:13). This is a comparison rather than a contrast. Devious gestures are grievous, but not as ruinous as foolish talk. Both are to be avoided.
[10:10] 302 tn Heb “the fool of lips”; cf. NASB “a babbling fool.” The phrase is a genitive of specification: “a fool in respect to lips.” The term “lips” is a metonymy of cause (= lips) for effect (= speech). The word for fool (אֶוִיל, ’evil) refers to someone who despises knowledge and discernment.
[10:11] 303 tn Heb “mouth.” The word “mouth” is metonymy of cause, representing what the righteous say and teach.
[10:11] 304 tn Heb “a fountain of life is the mouth of the righteous” (NAB similar). The subject (“a fountain of life”) and the predicate (“the mouth of the righteous”) in the Hebrew text are reversed in the present translation (as in most English versions) for the sake of clarity and smoothness. The idea of this metaphor, “the fountain of life,” may come from Ps 36:9 (e.g., also Prov 13:14; 14:27; 16:22). What the righteous say is beneficial to life or life-giving. Their words are life-giving but the words of the wicked are violent. See R. B. Y. Scott, “Wise and Foolish, Righteous and Wicked,” VT 29 (1972): 145-65.
[10:11] 305 tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
[10:11] 306 tn Heb “covers.” Behind the speech of the wicked is aggressive violence (W. McKane, Proverbs [OTL], 422).
[10:11] 307 tn The syntax of this line is ambiguous. The translation takes “the mouth of the wicked” as the nominative subject and “violence” as the accusative direct object; however, the subject might be “violence,” hence: “violence covers the mouth of the wicked.”
[10:12] 308 sn This contrasts the wicked motivated by hatred (animosity, rejection) with the righteous motivated by love (kind acts, showing favor).
[10:12] 309 sn Love acts like forgiveness. Hatred looks for and exaggerates faults; but love seeks ways to make sins disappear (e.g., 1 Pet 4:8).
[10:13] 310 tn Heb “on the lips” (so NAB, NASB, NRSV). The term “lips” is a metonymy of cause for the words spoken by the lips.
[10:13] 311 tn Heb “the one who is discerning.” The term “discerning” describes someone who is critically perceptive and has understanding. He can be relied on to say things that are wise.
[10:13] 312 tn Heb “the one lacking of heart.” The noun לֵב (lev, “heart”) functions as a genitive of specification: “lacking in respect to heart.” The term לֵב functions in a figurative sense (metonymy of association) for wisdom because the heart is viewed as the seat of common sense (BDB 524 s.v. 3.a).
[10:13] 313 tn Heb “a rod is for the back of the one lacking heart.” The term שֵׁבֶט (shevet, “rod”) functions figuratively: synecdoche of specific (= rod of discipline) for general (= discipline in general). The term גֵו (gev, “back”) is a synecdoche of part (= back) for the whole (= person as a whole). The back is emphasized because it was the object of physical corporeal discipline. This proverb is not limited in its application to physical corporeal punishment because the consequences of foolishness may come in many forms, physical corporeal discipline being only one form.
[10:14] 314 tn Heb “wise men.”
[10:14] 315 sn The verb צָפַן (tsafan, “to store up; to treasure”) may mean (1) the wise acquire and do not lose wisdom (cf. NAB, NIV, TEV), or (2) they do not tell all that they know (cf. NCV), that is, they treasure it up for a time when they will need it. The fool, by contrast, talks without thinking.
[10:14] 316 tn Heb “the mouth of foolishness”; cf. NRSV, NLT “the babbling of a fool.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech. The genitive אֶוִיל (’evil, “foolishness”) functions as an attributive adjective: “a foolish mouth” = foolish speech.
[10:14] 317 tn Heb “near destruction.” The words of the fool that are uttered without wise forethought may invite imminent ruin (e.g., James 3:13-18). See also Ptah-hotep and Amenemope in ANET 414 and 423.
[10:15] 318 tn Heb “is.” This expression, “a rich man’s wealth is his strong city,” is a metaphor. The comparative particle “like” is supplied in the translation for the sake of clarity and smoothness.
[10:15] 319 tn Heb “a city of his strength.” The genitive עֹז (’oz, “strength”) functions as an attributive genitive: “strong city” = “fortified city.” This phrase is a metaphor; wealth protects its possessions against adversity like a fortified city. Such wealth must be attained by diligence and righteous means (e.g., 13:8; 18:23; 22:7).
[10:15] 320 tn Heb “the ruin of the poor.” The term דַּלִּים (dalim, “of the poor”) functions as an objective genitive. Poverty leads to the ruin of the poor. The term “ruin” includes the shambles in which the person lives. This provides no security but only the fear of ruin. This proverb is an observation on life.
[10:15] 321 tn Heb “is their poverty.”
[10:16] 322 tn Heb “recompense” (so NAB); NASB, NIV “wages.” The noun פְּעֻלַּה (pÿ’ullah) has a two-fold range of meanings: (1) “work; deed” and (2) “reward; recompense” (BDB 821 s.v.). There is a clear correlation between a person’s conduct and its consequences. Rewards are determined by moral choices. What one receives in life depends on the use of gifts and a righteous character.
[10:16] 323 tn Heb “the recompense of the righteous.”
[10:16] 324 tn Heb “harvest.” The term תְּבוּאַת (tÿvu’at, “harvest; yield”) is used figuratively here (hypocatastasis), drawing an implied comparison between the agricultural yield of a farmer’s labors with the consequences of the actions of the wicked. They will “reap” (= judgment) what they “sow” (= sin).
[10:16] 325 tn Heb “the harvest of the wicked.”
[10:16] 326 tn Heb “sin.” The term חַטָּאת (khatta’t, “sin”) functions as a metonymy of cause (= sin) for effect (= punishment). In contrast to the righteous who receive a reward, the wicked receive punishment for their sin (cf. NASB, NIV, NCV). See D. W. Thomas, “The Meaning of חַטָּאת in Proverbs X.16,” JTS 15 (1964): 295-96.
[10:17] 327 tn Heb “discipline.” The noun מוּסָר (musar) has a basic two-fold range of meanings: (1) “discipline” (so NIV; NAB “admonition”; NCV, NLT “correction”) and (2) “instruction” (BDB 416 s.v.; so KJV, NASB, NRSV). The wise person listens to instruction (first colon); however, the fool will not even take discipline to heart (second colon).
[10:17] 328 tn The term is a genitive of location indicating the goal (IBHS 147-48 §9.5.2f).
[10:17] 329 sn The contrast with the one who holds fast to discipline is the one who forsakes or abandons reproof or correction. Whereas the first is an example, this latter individual causes people to wander from the true course of life, that is, causes them to err.
[10:18] 330 tn Heb “lips of falsehood.” The genitive noun שָׁקֶר (shaqer, “falsehood”) functions as an attributive genitive. The noun “lips” is a metonymy of cause for speech produced by lips. The one who shows friendliness while concealing hatred is a liar (e.g., Ps 28:3).
[10:18] 331 tn Heb “causes to go out.” The Hiphil of יָצָא (yatsa) literally means “to cause to go out” (BDB 424 s.v. Hiph.1). This may refer to speech (“to utter”) in the sense of causing words to go out of one’s mouth, or it may refer to slander (“to spread”) in the sense of causing slander to go out to others.
[10:18] 332 tn The word דִבָּה (dibbah) means “whispering; defamation; evil report” (BDB 179 s.v.). Cf. NAB “accusations”; TEV “gossip.”
[10:18] sn The one who spreads slander is a fool because it not only destroys others but comes back on the guilty. See also the sayings of Amenemope and Ahiqar on these subjects (ANET 423, 429).
[10:18] 333 tn Heb “he is a fool.” The independent personal pronoun הוּא (hu’, “he”) is used for emphasis. This is reflected in the translation as “certainly.”
[10:19] 334 tn Heb “does not cease.” It is impossible to avoid sinning in an abundance of words – sooner or later one is bound to say something wrong.
[10:19] 335 tn Or “holds his lips under control.” The verb חָשַׂךְ (khasakh) means “to withhold; to restrain; to hold in check” (BDB 362 s.v.). The related Arabic term is used in reference to placing a piece of wood in the mouth of a goat to prevent it from sucking (HALOT 359 s.v. חשׂךְ).
[10:19] 336 tn Heb “his lips” (so KJV, NAB, NASB); NIV “his tongue.” The term “lips” is a metonymy of cause for speech.
[10:20] 337 tn Heb “the lips of the righteous.” The term “lips” functions as a metonymy of cause for speech. This contrasts the tongue (metonymy of cause for what they say) with the heart (metonymy of subject for what they intend). What the righteous say is more valuable than what the wicked intend.
[10:20] 338 tn The comparative “like” is not in the Hebrew text but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
[10:20] 339 tn Or “pure”; Heb “choice.”
[10:20] 340 tn Heb “the heart of the wicked” (so KJV, NAB, NIV). The term “heart” functions as a metonymy of cause for thoughts. The term לֵב (lev, “heart”) often refers to the seat of thoughts, will and emotions (BDB 524 s.v. 3-4).
[10:20] 341 tn Heb “like little.” This expression refers to what has little value: “little worth” (so KJV, NAB, NRSV; cf. BDB 590 s.v. מְעַט 2.d). The point of the metaphor is clarified by the parallelism: Silver is valuable; the heart of the wicked is worth little. Tg. Prov 10:20 says it was full of dross, a contrast with choice silver.
[10:21] 342 tn Heb “lips.” The term “lips” functions as a metonymy of cause for what is said (or in this case taught).
[10:21] 343 tn The verb רָעָה (ra’ah) means “to feed” or “to shepherd” (e.g., Gen 48:15). What they say will meet the needs of many.
[10:21] 344 tn In what sense the fool “dies” is unclear. Fools ruin their lives and the lives of others by their lack of discipline and knowledge. The contrast is between enhancing life and ruining life.
[10:21] 345 tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom and knowledge (BDB 524 s.v. 3.a).
[10:22] 346 tn The term בְּרָכָּה (bÿrakhah, “blessing”) refers to a gift, enrichment or endowment from the
[10:22] 347 tn Heb “of the
[10:22] 348 tn Heb “makes rich” (so NASB); NAB “brings wealth.” The direct object “a person” does not appear in the Hebrew but is implied by the Hiphil verb; it is supplied in the translation.
[10:22] 349 tn Heb “toil.” The noun עֶצֶב (’etsev) has a basic two-fold range of meanings: (1) “toil; labor” which produces pain and sorrow, and (2) “pain; sorrow” which is the result of toil and labor (BDB 780 s.v.). This is the word used of the curse of “toil” in man’s labor (Gen 3:17) and the “pain” in the woman’s child-bearing (Gen 3:16). God’s blessing is pure and untarnished – it does not bring physical pain or emotional sorrow.
[10:23] 351 tn Heb “doing a plan.” The noun זִמָּה (zimmah, “plan”) is often used pejoratively of a scheme to do wickedness. It is used elsewhere for planning lewdness, murder, incest, adultery, idolatry, and licentiousness. Any planned gross impropriety gives the fool pleasure. The verb עָשָׂה (’asah, “to do”) here means “to carry out (a plan)” (BDB 794 s.v.).
[10:23] 352 tn Heb “like sport” (so NASB, NRSV). The noun שְׂחוֹק (sÿkhoq, “sport”) is used elsewhere to refer to what is exhilarating and pleasurable (BDB 966 s.v.). As W. G. Plaut says, it is like child’s play (Proverbs, 132). For the fool evil brings such enjoyment; for the discerning wisdom does.
[10:23] 353 tn Heb “a man of discernment.”
[10:24] 354 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] 355 tn Heb “the desire of the righteous.” The noun צַדִּיק (tsadiq, “righteous”) is a subjective genitive.
[10:24] 356 tn Heb “it will give.” When used without an expressed subject, the verb יִתֵּן (yitten) has a passive nuance: “it will be granted.”
[10:25] 357 sn The word for “storm wind” comes from the root סוּף (suf, “to come to an end; to cease”). The noun may then describe the kind of storm that makes an end of things, a “whirlwind” (so KJV, NASB; NLT “cyclone”). It is used in prophetic passages that describe swift judgment and destruction.
[10:25] 358 tn Heb “the wicked are not”; ASV, NAB, NASB “is no more.”
[10:25] 359 tn Heb “a foundation forever”; NLT “have a lasting foundation.”
[10:25] sn The metaphor compares the righteous to an everlasting foundation to stress that they are secure when the catastrophes of life come along. He is fixed in a covenantal relationship and needs not to fear passing misfortunes. The wicked has no such security.
[10:26] 360 sn Two similes are used to portray the aggravation in sending a lazy person to accomplish a task. Vinegar to the teeth is an unpleasant, irritating experience; and smoke to the eyes is an unpleasant experience that hinders progress.
[10:26] 361 tn The participle is plural, and so probably should be taken in a distributive sense: “to each one who sends him.”
[10:27] 362 tn Heb “the fear of the
[10:27] 363 tn Heb “days” (so KJV, ASV).
[10:27] 364 tn Heb “years.” The term “years” functions as a synecdoche of part (= years) for the whole (= lifespan).
[10:27] 365 sn This general saying has to be qualified with the problem of the righteous suffering and dying young, a problem that perplexed the sages of the entire ancient world. But this is the general principle: The righteous live longer because their life is the natural one and because God blesses them.
[10:28] 366 sn This proverb contrasts the hopes of the righteous and the wicked. The righteous will see their hopes fulfilled. The saying is concerned with God’s justice. The words תּוֹחֶלֶת (tokhelet, from יָחַל, yakhal) and תִּקְוַת (tiqvat, from קָוָה, qavah) are synonyms, both emphasizing eager expectations, longings, waiting in hope.
[10:28] 367 tn Heb “will perish”; NAB “comes to nought.”
[10:29] 368 sn The “way of the
[10:29] 369 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
[10:29] 370 tn Heb “for the one with integrity” (לַתֹּם, latom).
[10:29] 371 tn Or “ruin” (so NIV).
[10:29] 372 tn Heb “those who practice iniquity.”
[10:30] 373 sn This proverb concerns the enjoyment of covenant blessings – dwelling in the land of Israel. It is promised to the righteous for an eternal inheritance, and so the wicked cannot expect to settle there – they will be exiled.
[10:31] 374 tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
[10:31] 375 tn Heb “bears wisdom.” The verb נוּב (nuv) means “to bear fruit.” It is used figuratively of the righteous; they produce wisdom and righteousness. The term חָכְמָה (khokhmah, “wisdom”) represents the “fruit” that the righteous bear: “they bear the fruit of wisdom” (BDB 626 s.v.).
[10:31] 376 tn Heb “the tongue of perversions.” The noun תַּהְפֻּכוֹת (tahpukhot, “perversions”) functions as a genitive of content; it refers to what the tongue says – perverse things. The plural form depicts a plural of character. The term לָשׁוֹן (lashon, “tongue”) functions as a synecdoche of part (= tongue) for the whole person (= the speaker). The tongue is emphasized because this person is characterized by perverse speech. The term תַּהְפֻּכוֹת (“perversions”) refers to those who turn things upside down, overthrow, or pervert what is right.
[10:31] 377 tn Heb “will be cut off” (so NAB, NRSV, NLT); cf. KJV, NASB, NIV “cut out.” Their tongue will be cut off, a hyperbole meaning to bring to an end the evil that they speak.
[10:32] 378 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] 379 sn The righteous say what is pleasing, acceptable, or delightful; but the wicked say perverse and destructive things.
[10:32] 380 tn Heb “lips.” The term “lips” is a metonymy of cause for what is said.
