Amsal 2:4

2:4 if ¹  you seek ²  it like silver, ³ 

and search for it ⁴  like hidden treasure,

Amsal 3:15

3:15 She is more precious than rubies,

and none of the things ⁵  you desire ⁶  can compare ⁷  with her. ⁸ 

Amsal 5:16

5:16 Should your springs be dispersed ⁹  outside,

your streams of water in the wide plazas?

Amsal 8:28

8:28 when he established the clouds above,

when the fountains of the deep grew strong, ¹⁰ 

Amsal 14:27

14:27 The fear of the Lord ¹¹  is like ¹²  a life-giving fountain, ¹³ 

to turn ¹⁴  people ¹⁵  from deadly snares. ¹⁶ 

Amsal 23:2

23:2 and put a knife to your throat ¹⁷ 

if you possess a large appetite. ¹⁸ 

[2:4]  ¹ tn The conditional particle now reiterates the initial conditional clause of this introductory section (1-4); the apodosis will follow in v. 5.

[2:4]  ² tn The verb בָּקַשׁ (baqash) means “to search for; to seek; to investigate” (BDB 134 s.v.). This calls for the same diligence one would have in looking for silver.

[2:4]  ³ sn The two similes affirm that the value placed on the object will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9-11). The point is not only that the object sought is valuable, but that the effort will be demanding but rewarding.

[2:4]  ⁴ sn The verb חָפַשׂ (khafas) means “to dig; to search” (BDB 344 s.v.; cf. NCV “hunt for it”). The Arabic cognate means “to dig for water.” It is used literally of Joseph searching his brothers’ sacks (Gen 44:12) and figuratively for searching the soul (Ps 64:7). This is a more emphatic word than the one used in the first colon and again emphasizes that acquiring wisdom will be demanding.

[3:15]  ⁵ tn Heb “all of your desires cannot compare with her.”

[3:15]  ⁶ tn Heb “your desires.” The 2nd person masculine singular suffix on the noun probably functions as subjective genitive.

[3:15]  ⁷ tn The imperfect tense verb יָסַד (yasad, “to establish be like; to resemble”) has a potential nuance here: “can be compared with.”

[3:15]  ⁸ tn Heb “All of your desires do not compare with her.”

[5:16]  ⁹ tn The verb means “to be scattered; to be dispersed”; here the imperfect takes a deliberative nuance in a rhetorical question.

[8:28]  ¹⁰ 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.

[14:27]  ¹¹ sn The verse is similar to Prov 13:14 except that “the fear of the Lord” has replaced “the teaching of the wise.”

[14:27]  ¹² tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[14:27]  ¹³ tn Heb “fountain of life.”

[14:27]  ¹⁴ tn The infinitive construct with prefixed ל (lamed) indicates the purpose/result of the first line; it could also function epexegetically, explaining how fear is a fountain: “by turning….”

[14:27]  ¹⁵ tn The term “people” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.

[14:27]  ¹⁶ tn Heb “snares of death” (so KJV, NAB, NIV, NRSV, NLT); CEV “deadly traps.”

[23:2]  ¹⁷ sn The expression “put a knife to your throat” is an idiom that means “curb your appetite” or “control yourself” (cf. TEV). The instruction was from a time when people dealt with all-powerful tyrants. To enter the presence of such a person and indulge one’s appetites would be to take a very high risk.

[23:2]  ¹⁸ tn Heb “lord of appetite.” The idiom בַּעַל נֶפֶשׁ (ba’al nefesh) refers to someone who possesses a large appetite (cf. NAB “a ravenous appetite”). A person with a big appetite is in danger of taking liberties when invited to court.