Amsal 7:26

7:26 for she has brought down ¹  many fatally wounded,

and all those she has slain are many. ² 

Amsal 19:21

19:21 There are many plans ³  in a person’s mind, ⁴ 

but it ⁵  is the counsel ⁶  of the Lord which will stand.

Amsal 10:19

10:19 When words abound, transgression is inevitable, ⁷ 

but the one who restrains ⁸  his words ⁹  is wise.

Amsal 15:22

15:22 Plans fail ¹⁰  when there is no counsel,

but with abundant advisers they are established. ¹¹ 

Amsal 6:35

6:35 He will not consider ¹²  any compensation; ¹³ 

he will not be willing, even if you multiply the compensation. ¹⁴ 

Amsal 14:20

14:20 A poor person is disliked ¹⁵  even by his neighbors,

but those who love the rich are many.

Amsal 20:6

20:6 Many people profess their loyalty, ¹⁶ 

but a faithful person ¹⁷  – who can find? ¹⁸ 

Amsal 25:27

25:27 It is not good ¹⁹  to eat too much honey,

nor is it honorable for people to seek their own glory. ²⁰ 

Amsal 31:29

31:29 “Many ²¹  daughters ²²  have done valiantly, ²³ 

but you surpass them all!”

Amsal 4:10

4:10 Listen, my child, ²⁴  and accept my words,

so that ²⁵  the years of your life will be many. ²⁶ 

Amsal 10:21

10:21 The teaching ²⁷  of the righteous feeds ²⁸  many,

but fools die ²⁹  for lack of wisdom. ³⁰ 

Amsal 11:14

11:14 When there is no guidance ³¹  a nation falls,

but there is success ³²  in the abundance of counselors.

Amsal 13:23

13:23 There is abundant food in the field ³³  of the poor,

but it is swept away by injustice. ³⁴ 

Amsal 19:6

19:6 Many people entreat the favor ³⁵  of a generous person, ³⁶ 

and everyone is the friend ³⁷  of the person who gives gifts. ³⁸ 

Amsal 24:6

24:6 for with guidance you wage your war,

and with numerous advisers there is victory. ³⁹ 

Amsal 29:26

29:26 Many people seek the face ⁴⁰  of a ruler,

but it is from the Lord that one receives justice. ⁴¹ 

Amsal 20:15

20:15 There is gold, and an abundance of rubies,

but ⁴²  words of knowledge ⁴³  are like ⁴⁴  a precious jewel.

Amsal 29:22

29:22 An angry person ⁴⁵  stirs up dissension,

and a wrathful person ⁴⁶  is abounding in transgression. ⁴⁷ 

Amsal 9:11

9:11 For because ⁴⁸  of me your days will be many,

and years will be added ⁴⁹  to your life.

Amsal 15:16

15:16 Better ⁵⁰  is little with the fear of the Lord

than great wealth and turmoil ⁵¹  with it. ⁵² 

Amsal 14:4

14:4 Where there are no oxen, the feeding trough is clean,

but an abundant harvest is produced by strong oxen. ⁵³ 

Amsal 29:4

29:4 A king brings stability ⁵⁴  to a land ⁵⁵  by justice,

but one who exacts tribute ⁵⁶  tears it down.

Amsal 29:20

29:20 Do you see someone ⁵⁷  who is hasty in his words? ⁵⁸ 

There is more hope for a fool than for him. ⁵⁹ 

Amsal 28:20

28:20 A faithful person ⁶⁰  will have an abundance of blessings,

but the one who hastens ⁶¹  to gain riches will not go unpunished.

Amsal 28:2

28:2 When a country is rebellious ⁶²  it has many princes, ⁶³ 

but by someone who is discerning and knowledgeable ⁶⁴  order is maintained. ⁶⁵ 

Amsal 26:12

26:12 Do you see ⁶⁶  a man wise in his own eyes? ⁶⁷ 

There is more hope for a fool ⁶⁸  than for him.

Amsal 28:27

28:27 The one who gives to the poor will not lack, ⁶⁹ 

but whoever shuts his eyes to them ⁷⁰  will receive ⁷¹  many curses. ⁷² 

Amsal 13:14

13:14 Instruction ⁷³  from the wise ⁷⁴  is like ⁷⁵  a life-giving fountain, ⁷⁶ 

to turn ⁷⁷  a person ⁷⁸  from deadly snares. ⁷⁹ 

Amsal 28:16

28:16 The prince who is a great oppressor lacks wisdom, ⁸⁰ 

but the one who hates ⁸¹  unjust gain will prolong his days.

Amsal 28:23

28:23 The one who reproves ⁸²  another ⁸³  will in the end ⁸⁴  find more favor

than the one who flatters ⁸⁵  with the tongue.

Amsal 28:28

28:28 When the wicked gain control, ⁸⁶  people ⁸⁷  hide themselves, ⁸⁸ 

but when they perish, ⁸⁹  the righteous increase.

Amsal 19:4

19:4 Wealth adds many friends,

but a poor person is separated ⁹⁰  from his friend. ⁹¹ 

Amsal 23:28

23:28 Indeed, she lies in wait like a robber, ⁹² 

and increases the unfaithful ⁹³  among men. ⁹⁴ 

Amsal 16:8

16:8 Better to have a little with righteousness ⁹⁵ 

than to have abundant income without justice. ⁹⁶ 

Amsal 11:25

11:25 A generous person ⁹⁷  will be enriched, ⁹⁸ 

and the one who provides water ⁹⁹  for others ¹⁰⁰  will himself be satisfied. ¹⁰¹ 

Amsal 15:6

15:6 In the house ¹⁰²  of the righteous is abundant wealth, ¹⁰³ 

but the income of the wicked brings trouble. ¹⁰⁴ 

Amsal 20:13

20:13 Do not love sleep, ¹⁰⁵  lest you become impoverished;

open your eyes so that ¹⁰⁶  you might be satisfied with food. ¹⁰⁷ 

Amsal 25:16

25:16 When you find ¹⁰⁸  honey, eat only what is sufficient for you,

lest you become stuffed ¹⁰⁹  with it and vomit it up. ¹¹⁰ 

Amsal 29:2

29:2 When the righteous become numerous, ¹¹¹  the people rejoice;

when the wicked rule, the people groan. ¹¹² 

Amsal 13:7

13:7 There is one who pretends to be rich ¹¹³  and yet has nothing;

another pretends to be poor ¹¹⁴  and yet possesses great wealth. ¹¹⁵ 

Amsal 7:20

7:20 He has taken a bag of money with him; ¹¹⁶ 

he will not return until ¹¹⁷  the end of the month.” ¹¹⁸ 

Amsal 14:28

14:28 A king’s glory is ¹¹⁹  the abundance of people,

but the lack of subjects ¹²⁰  is the ruin ¹²¹  of a ruler.

Amsal 24:24

24:24 The one who says to the guilty, ¹²²  “You are innocent,” ¹²³ 

peoples will curse him, and nations will denounce ¹²⁴  him.

Amsal 13:4

13:4 The appetite ¹²⁵  of the sluggard ¹²⁶  craves ¹²⁷  but gets nothing,

but the desire of the diligent will be abundantly satisfied. ¹²⁸ 

Amsal 17:27

17:27 The truly wise person ¹²⁹  restrains ¹³⁰  his words,

and the one who stays calm ¹³¹  is discerning.

Amsal 26:10

26:10 Like an archer who wounds at random, ¹³² 

so is the one who hires ¹³³  a fool or hires any passer-by.

Amsal 11:26

11:26 People will curse ¹³⁴  the one who withholds grain, ¹³⁵ 

but they will praise ¹³⁶  the one who sells it. ¹³⁷ 

Amsal 22:1

22:1 A good name ¹³⁸  is to be chosen ¹³⁹  rather than great wealth,

good favor ¹⁴⁰  more than silver or gold.

Amsal 28:8

28:8 The one who increases his wealth by increasing interest ¹⁴¹ 

gathers it for someone who is gracious ¹⁴²  to the needy.

Amsal 29:18

29:18 When there is no prophetic vision ¹⁴³  the people cast off restraint, ¹⁴⁴ 

but the one who keeps the law, ¹⁴⁵  blessed is he! ¹⁴⁶ 

Amsal 3:2

3:2 for they will provide ¹⁴⁷  a long and full life, ¹⁴⁸ 

and they will add well-being ¹⁴⁹  to you.

Amsal 5:14

5:14 I almost ¹⁵⁰  came to complete ruin ¹⁵¹ 

in the midst of the whole congregation!” ¹⁵² 

Amsal 7:14

7:14 “I have ¹⁵³  fresh meat at home; ¹⁵⁴ 

today I have fulfilled my vows!

Amsal 9:13

9:13 The woman called Folly ¹⁵⁵  is brash, ¹⁵⁶ 

she is naive ¹⁵⁷  and does not know ¹⁵⁸  anything. ¹⁵⁹ 

Amsal 11:22

11:22 Like a gold ring ¹⁶⁰  in a pig’s snout ¹⁶¹ 

is ¹⁶²  a beautiful woman who rejects ¹⁶³  discretion. ¹⁶⁴ 

Amsal 14:23

14:23 In all hard work ¹⁶⁵  there is profit,

but merely talking about it ¹⁶⁶  only brings ¹⁶⁷  poverty. ¹⁶⁸ 

Amsal 16:15

16:15 In the light of the king’s face ¹⁶⁹  there is life,

and his favor is like the clouds ¹⁷⁰  of the spring rain. ¹⁷¹ 

Amsal 21:25

21:25 What the sluggard desires ¹⁷²  will kill him, ¹⁷³ 

for his hands ¹⁷⁴  refuse to work.

Amsal 23:12

23:12 Apply ¹⁷⁵  your heart to instruction

and your ears to the words of knowledge.

Amsal 27:6

27:6 Faithful ¹⁷⁶  are the wounds of a friend,

but the kisses ¹⁷⁷  of an enemy are excessive. ¹⁷⁸ 

Amsal 1:13

1:13 We will seize ¹⁷⁹  all kinds ¹⁸⁰  of precious wealth;

we will fill our houses with plunder. ¹⁸¹ 

Amsal 1:21

1:21 at the head of the noisy ¹⁸²  streets she calls,

in the entrances of the gates in the city ¹⁸³  she utters her words: ¹⁸⁴ 

Amsal 7:21

7:21 She persuaded him ¹⁸⁵  with persuasive words; ¹⁸⁶ 

with her smooth talk ¹⁸⁷  she compelled him. ¹⁸⁸ 

Amsal 10:16

10:16 The reward ¹⁸⁹  which the righteous receive ¹⁹⁰  is life;

the recompense ¹⁹¹  which the wicked receive ¹⁹²  is judgment. ¹⁹³ 

Amsal 12:12

12:12 The wicked person desires a stronghold, ¹⁹⁴ 

but the righteous root ¹⁹⁵  endures. ¹⁹⁶ 

Amsal 12:14

12:14 A person will be satisfied with good from the fruit of his words, ¹⁹⁷ 

and the work of his hands ¹⁹⁸  will be rendered to ¹⁹⁹  him.

Amsal 18:21

18:21 Death and life are in the power ²⁰⁰  of the tongue, ²⁰¹ 

and those who love its use ²⁰²  will eat its fruit.

Amsal 19:2

19:2 It is dangerous ²⁰³  to have zeal ²⁰⁴  without knowledge,

and the one who acts hastily ²⁰⁵  makes poor choices. ²⁰⁶ 

Amsal 20:16

20:16 Take a man’s ²⁰⁷  garment ²⁰⁸  when he has given security for a stranger, ²⁰⁹ 

and when he gives surety for strangers, ²¹⁰  hold him ²¹¹  in pledge.

Amsal 23:19

23:19 Listen, my child, ²¹²  and be wise,

and guide your heart on the right way.

Amsal 24:5

24:5 A wise warrior ²¹³  is strong, ²¹⁴ 

and a man of knowledge makes his strength stronger;

Amsal 25:6

25:6 Do not honor yourself before the king,

and do not stand in the place of great men;

Amsal 28:12

28:12 When the righteous rejoice, ²¹⁵  great is the glory, ²¹⁶ 

but when the wicked rise to power, people are sought out. ²¹⁷ 

Amsal 29:3

29:3 The man ²¹⁸  who loves wisdom brings joy to his father, ²¹⁹ 

but whoever associates ²²⁰  with prostitutes wastes ²²¹  his wealth. ²²² 

Amsal 31:3

31:3 Do not give your strength ²²³  to women,

nor your ways ²²⁴  to that which ruins ²²⁵  kings.

Amsal 1:4

1:4 To impart ²²⁶  shrewdness ²²⁷  to the morally naive, ²²⁸ 

and ²²⁹  a discerning ²³⁰  plan ²³¹  to the young person. ²³² 

Amsal 7:7

7:7 and I saw among the naive –

I discerned among the youths ²³³  –

a young man ²³⁴  who lacked wisdom. ²³⁵ 

Amsal 11:24

11:24 One person is generous ²³⁶  and yet grows more wealthy, ²³⁷ 

but another withholds more than he should ²³⁸  and comes to poverty. ²³⁹ 

Amsal 12:11

12:11 The one who works ²⁴⁰  his field will have plenty ²⁴¹  of food,

but whoever chases daydreams ²⁴²  lacks wisdom. ²⁴³ 

Amsal 18:24

18:24 A person who has friends ²⁴⁴  may be harmed by them, ²⁴⁵ 

but there is a friend who sticks closer than a brother.

Amsal 20:19

20:19 The one who goes about gossiping ²⁴⁶  reveals secrets;

therefore do not associate ²⁴⁷  with someone who is always opening his mouth. ²⁴⁸ 

Amsal 21:19

21:19 It is better to live ²⁴⁹  in a desert land ²⁵⁰ 

than with a quarrelsome and easily-provoked ²⁵¹  woman.

Amsal 22:13

22:13 The sluggard says, “There is a lion ²⁵²  outside!

I will be killed in the middle of the streets!” ²⁵³ 

Amsal 24:13

24:13 Eat honey, ²⁵⁴  my child, for it is good,

and honey from the honeycomb is sweet to your taste.

Amsal 23:29

23:29 Who has woe? ²⁵⁵  Who has sorrow?

Who has contentions? Who has complaints?

Who has wounds without cause? Who has dullness ²⁵⁶  of the eyes?

[7:26]  ¹ tn Heb “she has caused to fall.”

[7:26]  ² tn Heb “numerous” (so NAB, NASB, NRSV, NLT) or “countless.”

[19:21]  ³ sn The plans (from the Hebrew verb חָשַׁב [khashav], “to think; to reckon; to devise”) in the human heart are many. But only those which God approves will succeed.

[19:21]  ⁴ tn Heb “in the heart of a man” (cf. NAB, NIV). Here “heart” is used for the seat of thoughts, plans, and reasoning, so the translation uses “mind.” In contemporary English “heart” is more often associated with the seat of emotion than with the seat of planning and reasoning.

[19:21]  ⁵ tn Heb “but the counsel of the Lord, it will stand.” The construction draws attention to the “counsel of the Lord”; it is an independent nominative absolute, and the resumptive independent pronoun is the formal subject of the verb.

[19:21]  ⁶ tn The antithetical parallelism pairs “counsel” with “plans.” “Counsel of the Lord” (עֲצַת יְהוָה, ’atsat yehvah) is literally “advice” or “counsel” with the connotation of “plan” in this context (cf. NIV, NRSV, NLT “purpose”; NCV “plan”; TEV “the Lord’s will”).

[19:21]  sn The point of the proverb is that the human being with many plans is uncertain, but the Lord with a sure plan gives correct counsel.

[10:19]  ⁷ 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]  ⁸ 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]  ⁹ tn Heb “his lips” (so KJV, NAB, NASB); NIV “his tongue.” The term “lips” is a metonymy of cause for speech.

[15:22]  ¹⁰ tn Heb “go wrong” (so NRSV, NLT). The verb is the Hiphil infinitive absolute from פָּרַר, parar, which means “to break; to frustrate; to go wrong” (HALOT 975 s.v. I פרר 2). The plans are made ineffectual or are frustrated when there is insufficient counsel.

[15:22]  ¹¹ sn The proverb says essentially the same thing as 11:14, but differently.

[6:35]  ¹² tn Heb “lift up the face of,” meaning “regard.”

[6:35]  ¹³ 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]  ¹⁴ 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).

[14:20]  ¹⁵ tn Heb “hated.” The verse is just a statement of fact. The verbs “love” and “hate” must be seen in their connotations: The poor are rejected, avoided, shunned – that is, hated; but the rich are sought after, favored, embraced – that is, loved.

[20:6]  ¹⁶ tn Heb “many a man calls/proclaims a man of his loyal love.” The Syriac and Tg. Prov 20:6 render the verb as passive: “many are called kind.” Other suggestions include: “most men meet people who will do them occasional kindnesses” (RSV); “many men profess friendship” (C. H. Toy, Proverbs [ICC], 384); “many men invite only the one who has shown them kindness.” The simplest interpretation in this context is “many proclaim [themselves to be] a kind person (= a loyal friend).” The contrast is between many who claim to be loyal friends and the one who actually proves to be faithful.

[20:6]  ¹⁷ tn The shift to the expression “a man of faithfulness[es]” in the second line indicates that of all those who claim to show faithful love, it is rare to find one who is truly reliable (as the word אֱמוּנִים [’emunim] indicates clearly); cf. NAB, NRSV “one worthy of trust.”

[20:6]  ¹⁸ sn The point of the rhetorical question is that a truly faithful friend is very difficult to find.

[25:27]  ¹⁹ sn This is a figure of speech known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is bad!”

[25:27]  ²⁰ tn Heb “and the investigation of their glory is not glory.” This line is difficult to understand but it forms an analogy to honey – glory, like honey, is good, but not to excess. The LXX rendered this, “it is proper to honor notable sayings.” A. A. MacIntosh suggests, “He who searches for glory will be distressed” (“A Note on Prov 25:27,” VT 20 [1970]: 112-14). G. E. Bryce has “to search out difficult things is glorious” (“Another Wisdom ‘Book’ in Proverbs,” JBL 91 (1972): 145-47). R. C. Van Leeuwen suggests, “to seek difficult things is as glory” (“Proverbs 25:27 Once Again,” VT 36 [1986]: 105-14). The Hebrew is cryptic, but not unintelligible: “seeking their glory [is not] glory.” It is saying that seeking one’s own glory is dishonorable.

[31:29]  ²¹ tn The first word of the twentieth line begins with ר (resh), the twentieth letter of the Hebrew alphabet.

[31:29]  ²² tn Or “women” (NAB, NIV, NRSV, NLT).

[31:29]  ²³ tn The word is the same as in v. 10, “noble, valiant.”

[4:10]  ²⁴ tn Heb “my son” (likewise in v. 20).

[4:10]  ²⁵ tn The vav prefixed to the imperfect verb follows an imperative; this volitive sequence depicts purpose/result.

[4:10]  ²⁶ tn Heb “and the years of life will be many for you.”

[10:21]  ²⁷ tn Heb “lips.” The term “lips” functions as a metonymy of cause for what is said (or in this case taught).

[10:21]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom and knowledge (BDB 524 s.v. 3.a).

[11:14]  ³¹ tn The word תַּחְבֻּלוֹת (takhvulot, “guidance; direction”) is derived from the root I חָבַל (khaval, “rope-pulling” and “steering” or “directing” a ship; BDB 286 s.v.). Thus spiritual guidance is like steering a ship, here the ship of state (R. N. Whybray, Proverbs [CBC], 68; Prov 1:5). Advice is necessary for the success of a nation.

[11:14]  ³² tn Heb “victory.” This term תְּשׁוּעָה (teshu’ah) means “salvation” or “victory” (BDB 448 s.v.); cf. NAB, TEV “security”; NRSV, NLT “safety.” Here, it connotes “success” as the antithesis of the nation falling. The setting could be one of battle or economics. Victory or success will be more likely with good advice. This assumes that the counselors are wise.

[13:23]  ³³ tn Heb “fallow ground” (so NASB). The word נִיר (nir) means “the tillable [or untilled; or fallow] ground.” BDB 644 s.v. says this line could be rendered: “abundant food [yields] the fallow ground of poor men” (i.e., with the Lord’s blessing).

[13:23]  ³⁴ tc The MT reads “there is what is swept away because [there is] no justice” (וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט, vÿyesh nispeh bÿlo’ mishpat). The LXX reads “the great enjoy wealth many years, but some men perish little by little.” The Syriac reads “those who have no habitation waste wealth many years, and some waste it completely.” Tg. Prov 13:23 reads “the great man devours the land of the poor, and some men are taken away unjustly.” The Vulgate has “there is much food in the fresh land of the fathers, and for others it is collected without judgment.” C. H. Toy says that the text is corrupt (Proverbs [ICC], 277). Nevertheless, the MT makes sense: The ground could produce enough food for people if there were no injustice in the land. Poverty is unnecessary as long as there is justice and not injustice.

[19:6]  ³⁵ tn The verb יְחַלּוּ (yÿkhalu) is a Piel imperfect of חָלָה (khalah) meaning “to seek favor; to entreat favor; to mollify; to appease”; cf. NIV “curry favor.” It literally means “making the face of someone sweet or pleasant,” as in stroking the face. To “entreat the favor” of someone is to induce him to show favor; the action aims at receiving gifts, benefits, or any other kind of success.

[19:6]  sn The Hebrew verb translated “entreat the favor” is often used to express prayer when God is the one whose favor is being sought; here it is the prince who can grant requests.

[19:6]  ³⁶ tn Heb “the face of a generous man”; ASV “the liberal man.” The term “face” is a synecdoche of part (= face) for the whole (= person).

[19:6]  ³⁷ sn The proverb acknowledges the fact of life; but it also reminds people of the value of gifts in life, especially in business or in politics.

[19:6]  ³⁸ tn Heb “a man of gifts.” This could be (1) attributive genitive: a man characterized by giving gifts or (2) objective genitive: a man who gives gifts (IBHS 146 §9.5.2b).

[24:6]  ³⁹ sn The point of the saying is that wise counsel is necessary in war. Victory, strategy, and counsel are more important than mere military strength – many great armies have been destroyed because of their unwise leaders. See on this theme 11:14; 20:18; and 21:22.

[29:26]  ⁴⁰ sn The idiom seek the face means to try to obtain favor from someone. According to the proverb, many people assume that true justice depends on the disposition of some earthly ruler.

[29:26]  ⁴¹ tn Heb “but from the Lord [is] justice of a man.” The last part uses the construct state followed by the genitive, which here shows the advantage – it is justice for the person. The implication of the matter is that people should seek the Lord’s favor (rather than a human ruler’s) if they want true justice.

[20:15]  ⁴² tn The verse is usually taken as antithetical parallelism: There may be gold and rubies but the true gem is knowledge. However, C. H. Toy arranges it differently: “store of gold and wealth of corals and precious vessels – all are wise lips” (Proverbs [ICC], 388). But this uses the gems as metaphors for wise speech, and does not stress the contrast between wealth and wisdom.

[20:15]  ⁴³ tn Heb “lips of knowledge.” The term “lips” is a metonymy for speaking, and “knowledge” could be either an attributive genitive or objective genitive: “knowledgeable lips.” Lips that impart knowledge are the true jewel to be sought.

[20:15]  ⁴⁴ 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.

[29:22]  ⁴⁵ tn Heb “a man of anger.” Here “anger” is an attributive (“an angry man”). This expression describes one given to or characterized by anger, not merely temporarily angry. The same is true of the next description.

[29:22]  ⁴⁶ tn Heb “possessor of wrath.” Here “wrath” is an attributive (cf. ASV “a wrathful man”; KJV “a furious man”).

[29:22]  ⁴⁷ tn Heb “an abundance of transgression.” The phrase means “abounding in transgression” (BDB 913 s.v. רַב 1.d]). Not only does the angry person stir up dissension, but he also frequently causes sin in himself and in others (e.g., 14:17, 29; 15:18; 16:32; 22:24).

[9:11]  ⁴⁸ 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]  ⁴⁹ 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.

[15:16]  ⁵⁰ sn One of the frequent characteristics of wisdom literature is the “better” saying; it is a comparison of different but similar things to determine which is to be preferred. These two verses focus on spiritual things being better than troubled material things.

[15:16]  ⁵¹ sn Turmoil refers to anxiety; the fear of the Lord alleviates anxiety, for it brings with it contentment and confidence.

[15:16]  ⁵² sn Not all wealth has turmoil with it. But the proverb is focusing on the comparison of two things – fear of the Lord with little and wealth with turmoil. Between these two, the former is definitely better.

[14:4]  ⁵³ tn Heb “the strength of oxen.” The genitive שׁוֹר (shor, “oxen”) functions as an attributed genitive: “strong oxen.” Strong oxen are indispensable for a good harvest, and for oxen to be strong they must be well-fed. The farmer has to balance grain consumption with the work oxen do.

[29:4]  ⁵⁴ tn The form is the Hiphil imperfect of the verb עָמַד (’amad, “to stand”), hence, “to cause to stand.” It means that the king makes the nation “stand firm,” with “standing firm” being a figure for strength, security, and stability. Cf. NCV “makes his country (the nation CEV) strong.”

[29:4]  ⁵⁵ tn Or “country.” This term functions as a metonymy of subject for the people in the land.

[29:4]  ⁵⁶ tn The Hebrew text reads אִישׁ תְּרוּמוֹת (’ish tÿrumot, “a man of offerings”), which could refer to a man who “receives gifts” or “gives gifts.” Because of its destructive nature on the country, here the phrase must mean that he receives or “exacts” the money (cf. NRSV “makes heavy exactions”). This seems to go beyond the ordinary taxation for two reasons: (1) this ruler is a “man of offerings,” indicating that it is in his nature to do this, and (2) it tears down the country. The word “offerings” has been taken to refer to gifts or bribes (cf. NASB, NIV, CEV, NLT), but the word itself suggests more the idea of tribute or taxes that are demanded; this Hebrew word was used in Leviticus for offerings given to the priests, and in Ezek 45:16 for taxes. The point seems to be that this ruler or administrator is breaking the backs of the people with heavy taxes or tribute (e.g., 1 Sam 8:11-18), and this causes division and strife.

[29:20]  ⁵⁷ tn Heb “a man,” but there is no indication in the immediate context that this should be limited only to males.

[29:20]  ⁵⁸ sn The focus of this proverb is on someone who is hasty in his words. This is the person who does not stop to think, but acts on the spur of the moment. To speak before thinking is foolishness.

[29:20]  ⁵⁹ sn Rash speech cannot easily be remedied. The prospects for a fool are better (e.g., Prov 26:12).

[28:20]  ⁶⁰ tn Heb “a man of faithfulness,” although the context does not indicate this should be limited only to males.

[28:20]  sn The text does not qualify the nature of the faithfulness. While this would certainly have implications for the person’s righteous acts, its primary meaning may be his diligence and reliability in his work. His faithful work will bring the returns.

[28:20]  ⁶¹ sn The proverb is not rebuking diligent labor. One who is eager to get rich quickly is the opposite of the faithful person. The first person is faithful to God and to the covenant community; the second is trying to get rich as quickly as possible, at the least without doing an honest day’s work and at the worst dishonestly. In a hurry to gain wealth, he falls into various schemes and will pay for it. Tg. Prov 28:20 interprets this to say he hastens through deceit and wrongdoing.

[28:2]  ⁶² sn The Hebrew word translated “rebellious” has rebellion as its basic meaning, and that is the idea here. The proverb is describing a time when sinfulness brings about social and political unrest.

[28:2]  ⁶³ tn Heb “many are its princes” (so NASB).

[28:2]  sn In such a chaotic time there will be many rulers, either simultaneously or in a rapid sequence. The times of the judges or the days of the northern kings of Israel provide examples.

[28:2]  ⁶⁴ tn Heb “a man who understands [and] knows”; NRSV “an intelligent ruler”; NLT “wise and knowledgeable leaders.”

[28:2]  ⁶⁵ tc The LXX reads (probably from a different underlying Hebrew text): “It is the fault of a violent man that quarrels start, but they are settled by a man of discernment.” For a survey of suggestions, see C. H. Toy, Proverbs (ICC), 495, and W. McKane, Proverbs (OTL), 630.

[28:2]  tn This last line is difficult. The MT has כֵּן יַאֲרִיךְ (ken ya’arikh). The verb means “to prolong,” but כֵּן (ken) is open to several possibilities for meaning. J. H. Greenstone’s interpretation of it as a noun from the Hollow root כּוּן (kun) with a meaning of “established order” is what is expected here (Proverbs, 293).

[28:2]  sn For a study of the verses in chapters 28 and 29 concerning kings and governments, see B. V. Malchow, “A Manual for Future Monarchs,” CBQ 47 (1985): 238-45.

[26:12]  ⁶⁶ tn The verse simply uses a perfect tense. The meaning of the verse would be the same if this were interpreted as an affirmation rather than as an interrogative. The first line calls such a person to one’s attention.

[26:12]  ⁶⁷ tn Heb “in his own eyes” (so NAB, NASB, NIV).

[26:12]  sn The subject matter of the verse is the person who is wise in his own opinion. Self-conceit is actually part of the folly that the book of Proverbs criticizes; those who think they are wise even though they are not are impossible to help. For someone to think he is wise when he is not makes him a conceited ignoramus (W. G. Plaut, Proverbs, 268).

[26:12]  ⁶⁸ sn Previous passages in the book of Proverbs all but deny the possibility of hope for the fool. So this proverb is saying there is absolutely no hope for the self-conceited person, and there might be a slight hope for the fool – he may yet figure out that he really is a fool.

[28:27]  ⁶⁹ sn The generous individual will be rewarded. He will not lack nor miss what he has given away to the poor.

[28:27]  ⁷⁰ tn Heb “hides his eyes”; “to them” is supplied in the translation to indicate the link with the poor in the preceding line. Hiding or closing the eyes is a metonymy of cause or of adjunct, indicating a decision not to look on and thereby help the poor. It could also be taken as an implied comparison, i.e., not helping the poor is like closing the eyes to them.

[28:27]  ⁷¹ tn The term “receives” is not in the Hebrew text but is implied, and is supplied in the translation.

[28:27]  ⁷² sn The text does not specify the nature or the source of the curses. It is natural to think that they would be given by the poor who are being mistreated and ignored. Far from being praised for their contributions to society, selfish, stingy people will be reviled for their heartless indifference.

[13:14]  ⁷³ tn The term תוֹרָה (torah) in legal literature means “law,” but in wisdom literature often means “instruction; teaching” (BDB 435 s.v.); cf. NAV, NIV, NRSV “teaching”; NLT “advice.”

[13:14]  ⁷⁴ tn Heb “instruction of the wise.” The term חָכָם (khakham, “the wise”) is a genitive of source.

[13:14]  ⁷⁵ 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.

[13:14]  ⁷⁶ tn Heb “fountain of life” (so KJV, NAB, NIV, NRSV). The genitive חַיִּים (khayyim) functions as a genitive of material, similar to the expression “fountain of water.” The metaphor means that the teaching of the wise is life-giving. The second colon is the consequence of the first, explaining this metaphor.

[13:14]  ⁷⁷ tn The infinitive construct with preposition לְ (lamed) gives the result (or, purpose) of the first statement. It could also be taken epexegetically, “by turning.”

[13:14]  ⁷⁸ tn The term “person” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[13:14]  ⁷⁹ tn Heb “snares of death” (so KJV, NAB, NASB, NIV, NRSV, NLT). The genitive מָוֶת (mavet) functions as an attributive adjective. The term “snares” makes an implied comparison with hunting; death is like a hunter. W. McKane compares the idea to the Ugaritic god Mot, the god of death, carrying people off to the realm of the departed (Proverbs [OTL], 455). The expression could also mean that the snares lead to death.

[28:16]  ⁸⁰ tn Heb “A prince lacking of understanding [is] also a great oppressor” (both KJV, ASV similar) The last clause, “and a great oppressor,” appears to modify “the prince.” There is little difference in meaning, only in emphasis. The LXX has “lacks income” (reading תְּבוּאוֹת [tÿvu’ot] instead of תְּבוּנוֹת [tÿvunot]). C. H. Toy (Proverbs [ICC], 501) suggests deleting the word for “prince” altogether, but this emendation is gratuitous.

[28:16]  ⁸¹ tc This follows the Qere reading of the participle which is singular (as opposed to the plural). The implication is that this one is also a ruler, paralleling the first half. But since he “hates” (= rejects) unjust gain he will extend [his] days, meaning he will enjoy a long and happy life (cf. NIV, NRSV, CEV).

[28:23]  ⁸² tn Or “rebukes” (NAB, NASB, NIV, NRSV).

[28:23]  ⁸³ tn Heb “a man,” but the context does not indicate this should be limited only to males.

[28:23]  ⁸⁴ tn There is a problem with אַחֲרַי (’akharay), which in the MT reads “after me.” This could be taken to mean “after my instructions,” but that is forced. C. H. Toy suggests simply changing it to “after” or “afterward,” i.e., “in the end” (Proverbs [ICC], 504), a solution most English versions adopt. G. R. Driver suggested an Akkadian cognate ahurru, “common man,” reading “as a rebuker an ordinary man” (“Hebrew Notes,” ZAW 52 [1934]: 147).

[28:23]  ⁸⁵ tn The construction uses the Hiphil participle מַחֲלִיק (makhaliq, “makes smooth”) followed by the adverbial accusative of means, the metonymy “tongue” – he makes what he says smooth. This will be pleasing for the moment, but it will offer no constructive help like the rebuke would.

[28:28]  ⁸⁶ tn Heb “the wicked rise,” referring to an accession to power, as in a government. Cf. TEV “come to power”; NLT “take charge.”

[28:28]  sn The proverb is essentially the same as 28:12 (e.g., Prov 11:10; 29:2, 16). It refers to the wicked “rising to power” in government.

[28:28]  ⁸⁷ tn Heb “a man” or “mankind” in a generic sense.

[28:28]  ⁸⁸ tn The form is the Niphal imperfect of סָתַר (satar, “to hide”); in this stem it can mean “to hide themselves” or “to go into hiding.” In either case the expression would be a hyperbole; the populace would not go into hiding, but they would tread softly and move about cautiously. G. R. Driver suggests the Akkadian sataru instead, which means “to demolish,” and is cognate to the Aramaic “to destroy.” This would produce the idea that people are “destroyed” when the wicked come to power (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 192-93). That meaning certainly fits the idea, but there is no reason for the change because the MT is perfectly readable as it is and makes good sense.

[28:28]  ⁸⁹ tn The two clauses have parallel constructions: They both begin with infinitives construct with prepositions functioning as temporal clauses, followed by subjective genitives (first the wicked, and then the pronoun referring to them). This heightens the antithesis: “when the wicked rise…when they perish.”

[19:4]  ⁹⁰ tn The Niphal imperfect probably should be taken in the passive sense (the poor person is deserted by his “friend,” cf. NAB, NIV) rather than as a direct middle (the poor person deserted his friend).

[19:4]  ⁹¹ sn This proverb simply makes an observation on life: People pursue wealthy folk hoping that they can gain something from the rich, but the poor are deserted even by friends, who fear that the poor will try to gain something from them.

[23:28]  ⁹² tn The noun חֶתֶף (khetef) is defined by BDB 369 s.v. as “prey,” but this is the only occurrence of the word. The related verb BDB 368-69 s.v. חָתַף defines as “to seize; to snatch away” (with an Aramaic cognate meaning “to break in pieces” [Pa], and an Arabic word “death”). But the only occurrence of that word is in Job 9:12, where it is defined as “seizes.” So in this passage the noun could have either a passive sense (what is seized = prey), or an active sense (the one who seizes = a robber, bandit). The traditional rendering is “prey” (KJV); most modern English versions have the active sense (“robber” or similar; cf. NIV “like a bandit”). Since the prepositional phrase (the simile) is modifying the woman, the active sense works better in the translation.

[23:28]  ⁹³ tn The participle means “unfaithful [men]” (masculine plural); it could also be interpreted as “unfaithfulness” in the abstract sense. M. Dahood interprets it to mean “garments” (which would have to be repointed), saying that she collects garments in pledge for her service (M. Dahood, “To Pawn One’s Cloak,” Bib 42 [1961]: 359-66). But that is far-fetched; it might have happened on occasion, but as a common custom it is unlikely. Besides that, the text in the MT makes perfectly good sense without such a change.

[23:28]  sn Such a woman makes more people prove unfaithful to the law of God through her practice.

[23:28]  ⁹⁴ sn Verses 26-28 comprise the seventeenth saying; it warns the young person to follow the instructions about temptations because there are plenty of temptresses lurking about.

[16:8]  ⁹⁵ sn The lines contrast the modest income with the abundant income; but the real contrast is between righteousness and the lack of justice (or injustice). “Justice” is used for both legal justice and ethical conduct. It is contrasted with righteousness in 12:5 and 21:7; it describes ethical behavior in 21:3. Here the point is that unethical behavior tarnishes the great gain and will be judged by God.

[16:8]  ⁹⁶ sn This is another “better” saying; between these two things, the first is better. There are other options – such as righteousness with wealth – but the proverb is not concerned with that. A similar saying appears in Amenemope 8:19-20 (ANET 422).

[11:25]  ⁹⁷ tn Heb “the soul of blessing.” The genitive functions attributively. “Blessing” refers to a gift (Gen 33:11) or a special favor (Josh 15:19). The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.

[11:25]  ⁹⁸ tn Heb “will grow fat.” Drawing on the standard comparison of fatness and abundance (Deut 32:15), the term means “become rich, prosperous.”

[11:25]  ⁹⁹ tn The verb מַרְוֶה (marveh, “to be saturated; to drink one’s fill”) draws a comparison between providing water for others with providing for those in need (e.g., Jer 31:25; Lam 3:15). The kind act will be reciprocated.

[11:25]  ¹⁰⁰ tn The phrase “for others” does not appear in the Hebrew but is implied by the causative Hiphil verb which normally takes a direct object; it is elided in the Hebrew for the sake of emphasis. It is supplied in the translation for the sake of clarity and smoothness.

[11:25]  ¹⁰¹ tn This verb also means “to pour water,” and so continues the theme of the preceding participle: The one who gives refreshment to others will be refreshed. BDB 924 s.v. רָוָה lists the form יוֹרֶא (yore’) as a Hophal imperfect of רָוָה (ravah, the only occurrence) and translates it “will himself also be watered” (cf. KJV, ASV, NASB). But the verb looks very much like a Hiphil of the root יָרָא (yara’, “to shoot; to pour”). So the editors of BHS suggest יוּאָר (yu’ar).

[15:6]  ¹⁰² tn The term בֵּית (bet, “house”) functions as an adverbial accusative of location.

[15:6]  ¹⁰³ sn The Hebrew noun חֹסֶן (khosen) means “wealth; treasure.” Prosperity is the reward for righteousness. This is true only in so far as a proverb can be carried in its application, allowing for exceptions. The Greek text for this verse has no reference for wealth, but talks about amassing righteousness.

[15:6]  ¹⁰⁴ tn Heb “will be troubled.” The function of the Niphal participle may be understood in two ways: (1) substantival use: abstract noun meaning “disturbance, calamity” (BDB 747 s.v. עָכַר) or passive noun meaning “thing troubled,” or (2) verbal use: “will be troubled” (HALOT 824 s.v. עכר nif).

[20:13]  ¹⁰⁵ sn The proverb uses antithetical parallelism to teach that diligence leads to prosperity. It contrasts loving sleep with opening the eyes, and poverty with satisfaction. Just as “sleep” can be used for slothfulness or laziness, so opening the eyes can represent vigorous, active conduct. The idioms have caught on in modern usage as well – things like “open your eyes” or “asleep on the job.”

[20:13]  ¹⁰⁶ tn The second line uses two imperatives in a sequence (without the vav [ו]): “open your eyes” and then (or, in order that) you will “be satisfied.”

[20:13]  ¹⁰⁷ tn Heb “bread” (so KJV, ASV, NRSV), although the term often serves in a generic sense for food in general.

[25:16]  ¹⁰⁸ tn The verse simply begins “you have found honey.” Some turn this into an interrogative clause for the condition laid down (cf. KJV, ASV, NASB, NLT); most make the form in some way subordinate to the following instruction: “when you find…eat.”

[25:16]  ¹⁰⁹ tn The verb means “to be satisfied; to be sated; to be filled.” Here it means more than satisfied, since it describes one who overindulges and becomes sick. The English verb “stuffed” conveys this idea well.

[25:16]  ¹¹⁰ sn The proverb warns that anything overindulged in can become sickening. The verse uses formal parallelism to express first the condition and then its consequences. It teaches that moderation is wise in the pleasures of life.

[29:2]  ¹¹¹ tn The Hebrew form בִּרְבוֹת (birvot) is the Qal infinitive construct of רָבָה (ravah) with a בּ (bet) preposition, forming a temporal clause with a subjective genitive following it. It is paralleled in the second colon by the same construction, showing the antithesis: וּבִמְשֹׁל (uvimshol), “and when the wicked rule.” Some commentators wish to change the first verb to make it parallel this more closely, e.g., רָדָה (radah, “to rule”), but that would be too neat and is completely unsupported. The contrast is between when the righteous increase and when the wicked rule. It is not hard to see how this contrast works out in society.

[29:2]  ¹¹² tn The Niphal verb אָנַח (’anakh) means “to sigh; to groan,” usually because of grief or physical and emotional distress. The word is a metonymy of effect; the cause is the oppression and distress due to evil rulers.

[13:7]  ¹¹³ tn The Hitpael of עָשַׁר (’ashar, “to be rich”) means “to pretend to be rich” (BDB 799 s.v. עָשַׁר Hithp); this is the so-called “Hollywood Hitpael” function which involves “acting” or pretending to be something one is not.

[13:7]  ¹¹⁴ tn The Hitpolel of רוּשׁ (rush, “to be poor”) means “to pretend to be poor” (BDB 930 s.v. Hithpolel); this is another example of the “Hollywood Hitpael” – the Hitpolel forms of hollow root verbs are the equivalent of Hitpael stem forms.

[13:7]  ¹¹⁵ sn The proverb seems to be a general observation on certain people in life, but it is saying more. Although there are times when such pretending may not be wrong, the proverb is instructing people to be honest. An empty pretentious display or a concealing of wealth can come to no good.

[7:20]  ¹¹⁶ tn Heb “in his hand.”

[7:20]  ¹¹⁷ tn Heb “he will come back at.”

[7:20]  ¹¹⁸ 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.

[14:28]  ¹¹⁹ tn The preposition serves as the beth essentiae – the glory is the abundant population, not in it.

[14:28]  ¹²⁰ tn Heb “people.” Cf. NLT “a dwindling nation.”

[14:28]  ¹²¹ sn The word means “ruin; destruction,” but in this context it could be a metonymy of effect, the cause being an attack by more numerous people that will bring ruin to the ruler. The proverb is purely a practical and secular saying, unlike some of the faith teachings in salvation history passages.

[24:24]  ¹²² tn The word means “wicked; guilty” or “criminal”; the contrast could be “wicked – righteous” (cf. KJV, ASV, NAB, NASB) or “innocent – guilty” (cf. NIV, TEV, CEV). Since this line follows the statement about showing partiality in judgment, it involves a forensic setting. Thus the statement describes one who calls a guilty person innocent or acquitted.

[24:24]  ¹²³ tn Or “righteous”; the same Hebrew word may be translated either “innocent” or “righteous” depending on the context.

[24:24]  ¹²⁴ tn The verb means “to be indignant.” It can be used within the range of “have indignation,” meaning “loathe” or “abhor,” or express indignation, meaning “denounce” or “curse.” In this passage, in collocation with the previous term “curse,” the latter is intended (cf. NAB, NIV, NLT).

[13:4]  ¹²⁵ tn The noun נֶפֶשׁ (nefesh, traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; BDB 660 s.v. 5.c) or (2) “desire” (e.g., Deut 12:20; Prov 19:8; 21:10; BDB 660 s.v. 6.a).

[13:4]  ¹²⁶ sn The contrast is between the “soul (= appetite) of the sluggard” (נַפְשׁוֹ עָצֵל, nafsho ’atsel) and the “soul (= desire) of the diligent” (נֶפֶשׁ חָרֻצִים, nefesh kharutsim) – what they each long for.

[13:4]  ¹²⁷ tn The Hitpael verb means “to lust after; to crave.” A related verb is used in the Decalogue’s prohibition against coveting (Exod 20:17; Deut 5:21).

[13:4]  ¹²⁸ tn Heb “will be made fat” (cf. KJV, NASB); NRSV “is richly supplied.”

[17:27]  ¹²⁹ tn Heb “the one knowing knowledge.” The cognate accusative underscores the meaning of the participle – this is a truly knowledgeable person.

[17:27]  ¹³⁰ sn The participle חוֹשֵׂךְ (khosekh) means “withholds; restrains; refrains; spares; holds in check,” etc. One who has knowledge speaks carefully.

[17:27]  ¹³¹ tn Heb “cool of spirit.” This genitive of specification describes one who is “calm” (so NCV, TEV, CEV) or “even-tempered” (so NIV, NLT); he is composed.

[26:10]  ¹³² tn Heb “who wounds everyone” (so NASB). A similar rendering is given by ASV, NAB, NIV, NRSV, and NLT; it is the only one that makes sense out of a verse that most commentators consider hopelessly corrupt. That is not to say it is the correct rendering, only that it makes sense as a required negative statement in a proverb. The first line has רַב מְחוֹלֵל־כֹּל (rav mÿkholel-col). The first word, רַב (rav), can mean “archer,” “ master,” or “much.” The verb מְחוֹלֵל (mÿkholel) can mean “to wound” or “to bring forth.” The possibilities are: “a master performs [or, produces] all,” “a master injures all,” “an archer wounds all,” or “much produces all.” The line probably should be stating something negative, so the idea of an archer injuring or wounding people [at random] is preferable. An undisciplined hireling will have the same effect as an archer shooting at anything and everything (cf. NLT “an archer who shoots recklessly”).

[26:10]  ¹³³ tn The participle שֹׂכֵר (shokher) is rendered here according to its normal meaning “hires” or “pays wages to.” Other suggestions include “one who rewards a fool” (derived from the idea of wages) and “one who stops a fool” (from a similar word).

[11:26]  ¹³⁴ tn The direct object suffix on the verb picks up on the emphatic absolute phrase: “they will curse him – the one who withholds grain.”

[11:26]  ¹³⁵ sn The proverb refers to a merchant who holds back his grain from the free market to raise prices when there is a great need for the produce. It is assumed that merchants are supposed to have a social conscience.

[11:26]  ¹³⁶ tn Heb “but a blessing is for the head of the one who sells.” The parallelism with “curse” suggests that בְּרָכָה (berakhah) “blessing” means “praise.”

[11:26]  ¹³⁷ tn Heb “for the head of the one who sells.” The term “head” functions as a synecdoche of part (= head) for the whole (= person). The head is here emphasized because it is the “crowning” point of praise. The direct object (“it”) is not in the Hebrew text but is implied.

[22:1]  ¹³⁸ tn Heb “a name.” The idea of the name being “good” is implied; it has the connotation here of a reputation (cf. TEV, CEV, NLT).

[22:1]  ¹³⁹ tn “To be chosen rather than” is a translation of the Niphal participle with the comparative degree taken into consideration. Cf. CEV “worth much more than.”

[22:1]  ¹⁴⁰ tn Heb “favor of goodness.” This is a somewhat difficult expression. Some English versions render the phrase “favor is better than silver or gold” (so NASB, NRSV) making it parallel to the first colon. But if “good” is retained as an attributive modifier, then it would mean one was well thought of, or one had engaging qualities (cf. ASV “loving favor; NLT “high esteem”). This fits with the idea of the reputation in the first colon, for a good name would bring with it the favor of others.

[28:8]  ¹⁴¹ tn Heb “by interest and increase” (so ASV; NASB “by interest and usury”; NAB “by interest and overcharge.” The two words seem to be synonyms; they probably form a nominal hendiadys, meaning “by increasing [exorbitant] interest.” The law prohibited making a commission or charging interest (Exod 22:25; Lev 25:36-37; Deut 23:20; Ps 15:5). If the poor needed help, the rich were to help them – but not charge them interest.

[28:8]  ¹⁴² tn The term חוֹנֵן (khonen, “someone who shows favor”) is the active participle.

[28:8]  sn The verse is saying that in God’s justice wealth amassed unjustly will eventually go to the poor. God will take the wealth away from them and give it to people who will distribute it better to the poor.

[29:18]  ¹⁴³ tn Heb “no vision.” The Hebrew word “vision” (from the verb חָזָה [khazah, “to see”]) refers to divine communication to prophets (as in 1 Sam 3:1) and not to individual goals or plans. C. H. Toy sees a problem here: The most calamitous period of Israel’s history was when prophetic vision was at its height, whereas people were often more obedient when God was silent. He also notes that in the book of Proverbs there is no mention of prophetic teaching with wisdom as a guide. So he emends the word to “guidance” following the LXX (Proverbs [ICC], 512). The TEV has “guidance”; the NIV retains “revelation.” It must be stated that the prophetic ministry was usually in response to the calamitous periods, calling the people back to God. Without them the downward rush to anarchy and destruction would have been faster than with these prophetic calls from God.

[29:18]  ¹⁴⁴ tn The verb פָּרַע (para’) means “to let go; to let alone.” It occurs here in the Niphal with the meaning of “[the people] are let loose,” meaning, they cast off restraint (e.g., Exod 32:25). Cf. NLT “run wild.”

[29:18]  ¹⁴⁵ sn The law here refers to scripture, the concrete form of revelation. So the two halves of the verse provide the contrast: When there is no prophetic revelation there is chaos, but those who keep the revelation contained in scripture find blessing.

[29:18]  ¹⁴⁶ tn There is a tendency among commentators and English versions to translate אַשְׁרֵהוּ (’ashrehu) as “happy is he!” (cf. KJV, ASV, NAB, NASB, TEV, NLT). But “happy” can be a misleading translation. The Hebrew word refers to a heavenly bliss, an inner joy, that comes from knowing one is right with God and experiencing his blessing. “Happiness,” on the other hand, depends on what happens.

[3:2]  ¹⁴⁷ tn The phrase “they will provide” does not appear in the Hebrew text, but are supplied in the translation for the sake of smoothness.

[3:2]  ¹⁴⁸ tn Heb “length of days and years of life” (so NASB, NRSV). The idiom “length of days” refers to a prolonged life and “years of life” signifies a long time full of life, a life worth living (T. T. Perowne, Proverbs, 51). The term “life” refers to earthly felicity combined with spiritual blessedness (BDB 313 s.v. חַיִּים).

[3:2]  ¹⁴⁹ tn The noun שָׁלוֹם (shalom, “peace”) here means “welfare, health, prosperity” (BDB 1022 s.v. 3). It can be used of physical health and personal well-being. It is the experience of positive blessing and freedom from negative harm and catastrophe.

[5:14]  ¹⁵⁰ tn The expression כִּמְעַט (kim’at) is “like a little.” It means “almost,” and is used of unrealized action (BDB 590 s.v. 2). Cf. NCV “I came close to”; NLT “I have come to the brink of.”

[5:14]  ¹⁵¹ tn Heb “I was in all evil” (cf. KJV, ASV).

[5:14]  ¹⁵² tn The text uses the two words “congregation and assembly” to form a hendiadys, meaning the entire assembly.

[7:14]  ¹⁵³ tn Heb “with me.”

[7:14]  ¹⁵⁴ 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.

[9:13]  ¹⁵⁵ 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]  ¹⁵⁶ tn The meaning of the word comes close to “riotous.” W. McKane describes her as restless and rootless (Proverbs [OTL], 366).

[9:13]  ¹⁵⁷ 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]  ¹⁵⁸ 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]  ¹⁵⁹ 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.”

[11:22]  ¹⁶⁰ tn Heb “a ring of gold.” The noun זָהָב (zahav, “gold”) is a genitive of material; the ring is made out of gold.

[11:22]  ¹⁶¹ tn Heb “in a snout of a swine.” A beautiful ornament and a pig are as incongruous as a beautiful woman who has no taste or ethical judgment.

[11:22]  ¹⁶² tn The verb “is” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.

[11:22]  ¹⁶³ tn Heb “turns away [from].”

[11:22]  ¹⁶⁴ tn Heb “taste.” The term can refer to physical taste (Exod 16:31), intellectual discretion (1 Sam 25:33), or ethical judgment (Ps 119:66). Here it probably means that she has no moral sensibility, no propriety, no good taste – she is unchaste. Her beauty will be put to wrong uses.

[14:23]  ¹⁶⁵ sn The Hebrew term עֶצֶב (’etsev, “painful toil; labor”) is first used in scripture in Gen 3:19 to describe the effects of the Fall. The point here is that people should be more afraid of idle talk than of hard labor.

[14:23]  ¹⁶⁶ tn Heb “word of lips.” This construct phrase features a genitive of source (“a word from the lips”) or a subjective genitive (“speaking a word”). Talk without work (which produces nothing) is contrasted with labor that produces something.

[14:23]  ¹⁶⁷ tn The term “brings” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.

[14:23]  ¹⁶⁸ sn The noun מַחְסוֹר (makhsor, “need; thing needed; poverty”) comes from the verb “to lack; to be lacking; to decrease; to need.” A person given to idle talk rather than industrious work will have needs that go unmet.

[16:15]  ¹⁶⁹ tn Heb “the light of the face of the king.” This expression is a way of describing the king’s brightened face, his delight in what is taking place. This would mean life for those around him.

[16:15]  sn The proverb is the antithesis of 16:14.

[16:15]  ¹⁷⁰ tn Heb “cloud.”

[16:15]  ¹⁷¹ tn Heb “latter rain” (so KJV, ASV). The favor that this expression represents is now compared to the cloud of rain that comes with the “latter” rain or harvest rain. The point is that the rain cloud was necessary for the successful harvest; likewise the king’s pleasure will ensure the success and the productivity of the people under him. E.g., also Psalm 72:15-17; the prosperity of the land is portrayed as a blessing on account of the ideal king.

[21:25]  ¹⁷² tn Heb “the desire of the sluggard” (so ASV, NASB). This phrase features a subject genitive: “what the sluggard desires.” The term תַּאֲוַת (ta’avat, “desire; craving”) is a metonymy of cause. The craving itself will not destroy the sluggard, but what will destroy him is what the craving causes him to do or not to do. The lazy come to ruin because they desire the easy way out.

[21:25]  ¹⁷³ tn The verb תְּמִיתֶנּוּ (tÿmitennu) is the Hiphil imperfect with a suffix: “will kill him.” It is probably used hyperbolically here for coming to ruin (cf. NLT), although it could include physical death.

[21:25]  ¹⁷⁴ sn “Hands” is figurative for the whole person; but “hands” is retained in the translation because it is often the symbol to express one’s ability of action.

[23:12]  ¹⁷⁵ tn Heb “bring.” The Hiphil imperative “come; enter” means “to apply the heart,” to use the heart or mind in the process. The same would be true in the second half: “to bring the ears” would mean to listen very carefully. Cf. TEV “Pay attention.”

[27:6]  ¹⁷⁶ tn The Niphal participle of אָמַן (’aman) means “faithful; reliable; sure; trustworthy.” The word indicates that the wounds from a friend “can be trusted” (so NIV, NCV) because they are meant to correct and not to destroy (e.g., 25:12; Deut 7:9; Job 12:20).

[27:6]  ¹⁷⁷ sn “Kisses” probably represents a metonymy of adjunct; the term describes any expressions or indications of affection. But coming from an enemy, they will be insincere – as indicated by their excessive number.

[27:6]  ¹⁷⁸ tn The form is נַעְתָּרוֹת (na’tarot), the Niphal participle of עָתַר (’atar, “to be abundant”). Contemporary translations render this rare form in a number of different ways: “deceitful” (NASB, NKJV); “profuse” (NRSV); “many” (NLT). But the idea of “excessive” or “numerous” fits very well. The kisses of an enemy cannot be trusted, no matter how often they are presented.

[1:13]  ¹⁷⁹ tn Heb “find.” The use of the verb מָצָא (matsa’, “to find”) is deliberate understatement to rhetorically down-play the heinous act of thievery.

[1:13]  ¹⁸⁰ tn Heb “all wealth of preciousness.”

[1:13]  ¹⁸¹ tn The noun שָׁלָל (shalal, “plunder”) functions as an adverbial accusative of material: “with plunder.” This term is normally used for the spoils of war (e.g., Deut 20:14; Josh 7:21; Judg 8:24, 25; 1 Sam 30:20) but here refers to “stolen goods” (so NCV, CEV; e.g., Isa 10:2; Prov 16:19; BDB 1022 s.v. 3). The enticement was to join a criminal gang and adopt a life of crime to enjoy ill-gotten gain (A. Cohen, Proverbs, 4). Cf. NAB, NRSV “booty”; TEV “loot.”

[1:21]  ¹⁸² tc MT reads הֹמִיּוֹת (homyyot, “noisy streets”; Qal participle feminine plural from הָמָה [hamah], “to murmur; to roar”), referring to the busy, bustling place where the street branches off from the gate complex. The LXX reads τειχέων (teicewn) which reflects חֹמוֹת (khomot), “walls” (feminine plural noun from חוֹמָה [khomah], “wall”): “She proclaims on the summits of the walls.” MT is preferred because it is the more difficult form. The LXX textual error was caused by simple omission of yod (י). In addition, the LXX expands the verse to read, “she sits at the gates of the princes, at the gates of the city she boldly says.” The shorter MT reading is preferred.

[1:21]  ¹⁸³ sn The phrase “in the city” further defines the area of the entrance just inside the gate complex, the business area. In an ancient Near Eastern city, business dealings and judicial proceedings would both take place in this area.

[1:21]  ¹⁸⁴ tn Heb “she speaks her words.”

[7:21]  ¹⁸⁵ 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]  ¹⁸⁶ 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]  ¹⁸⁷ 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]  ¹⁸⁸ 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.

[10:16]  ¹⁸⁹ 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]  ¹⁹⁰ tn Heb “the recompense of the righteous.”

[10:16]  ¹⁹¹ 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]  ¹⁹² tn Heb “the harvest of the wicked.”

[10:16]  ¹⁹³ 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.

[12:12]  ¹⁹⁴ tn This line is difficult to interpret. BDB connects the term מְצוֹד (mÿtsod) to II מָצוֹד which means (1) “snare; hunting-net” and (2) what is caught: “prey” (BDB 844-45 s.v. II מָצוֹד). This would function as a metonymy of cause for what the net catches: the prey. Or it may be saying that the wicked get caught in their own net, that is, reap the consequences of their own sins. On the other hand, HALOT 622 connects מְצוֹד (mÿtsod) to II מְצוּדָה (mÿtsudah, “mountain stronghold”; cf. NAB “the stronghold of evil men will be demolished”). The LXX translated it as: “The desires of the wicked are evil.” The Syriac has: “The wicked desire to do evil.” The Latin expands it: “The desire of the wicked is a defense of the worst [things, or persons].” C. H. Toy suggests emending the text to read “wickedness is the net of bad men” (Proverbs [ICC], 250).

[12:12]  ¹⁹⁵ tn Heb “the root of righteousness.” The genitive צַדִּיקִים (tsadiqim, “righteousness”) functions as an attributive adjective. The wicked want what belongs to others, but the righteous continue to flourish.

[12:12]  ¹⁹⁶ tc The MT reads יִתֵּן (yitten, “gives,” from נָתַן [natan, “to give”]), and yields an awkward meaning: “the root of the righteous gives.” The LXX reads “the root of the righteous endures” (cf. NAB). This suggests a Hebrew Vorlage of אֵיתָן (’etan, “constant; continual”; HALOT 44-45 s.v. I אֵיתָן 2) which would involve the omission of א (alef) in the MT. The metaphor “root” (שֹׁרֶשׁ, shoresh) is often used in Proverbs for that which endures; so internal evidence supports the alternate tradition.

[12:14]  ¹⁹⁷ tn Heb “fruit of the lips.” The term “fruit” is the implied comparison, meaning what is produced; and “lips” is the metonymy of cause, referring to speech. Proper speech will result in good things.

[12:14]  ¹⁹⁸ tn Heb “the work of the hands of a man.”

[12:14]  ¹⁹⁹ tc The Kethib has the Qal imperfect, “will return” to him (cf. NASB); the Qere preserves a Hiphil imperfect, “he/one will restore/render” to him (cf. KJV, ASV). The Qere seems to suggest that someone (God or people) will reward him in kind. Since there is no expressed subject, it may be translated as a passive voice.

[18:21]  ²⁰⁰ tn Heb “in the hand of.”

[18:21]  ²⁰¹ sn What people say can lead to life or death. The Midrash on Psalms shows one way the tongue [what is said] can cause death: “The evil tongue slays three, the slanderer, the slandered, and the listener” (Midrash Tehillim 52:2). See J. G. Williams, “The Power of Form: A Study of Biblical Proverbs,” Semeia 17 (1980): 35-38.

[18:21]  ²⁰² tn The referent of “it” must be the tongue, i.e., what the tongue says (= “its use”). So those who enjoy talking, indulging in it, must “eat” its fruit, whether good or bad. The expression “eating the fruit” is an implied comparison; it means accept the consequences of loving to talk (cf. TEV).

[19:2]  ²⁰³ tn Heb “not good.” This is a figure known as tapeinosis (a deliberate understatement to emphasize a worst-case scenario): “it is dangerous!”

[19:2]  ²⁰⁴ tn The interpretation of this line depends largely on the meaning of נֶפֶשׁ (nefesh) which has a broad range of meanings: (1) the breathing substance of man, (2) living being, (3) life, (4) person, (5) seat of the appetites, (6) seat of emotions and passions, (7) activities of intellect, emotion and will, (8) moral character, etc. (BDB 659-61 s.v.). In light of the synonymous parallelism, the most likely nuance here is “zeal, passion” (HALOT 713 s.v. 8). NIV takes the word in the sense of “vitality” and “drive” – “it is not good to have zeal without knowledge” (cf. NCV, TEV, and NLT which are all similar).

[19:2]  ²⁰⁵ tn Heb “he who is hasty with his feet.” The verb אוּץ (’uts) means “to be pressed; to press; to make haste.” The verb is followed by the preposition בְּ (bet) which indicates that with which one hastens – his feet. The word “feet” is a synecdoche of part for the whole person – body and mind working together (cf. NLT “a person who moves too quickly”).

[19:2]  ²⁰⁶ tn Heb “misses the goal.” The participle חוֹטֵא (khote’) can be translated “sins” (cf. KJV, ASV), but in this context it refers only to actions without knowledge, which could lead to sin, or could lead simply to making poor choices (cf. NAB “blunders”; NASB “errs”; NCV “might make a mistake”).

[19:2]  sn The basic meaning of the verb is “to miss a goal or the way.” D. Kidner says, “How negative is the achievement of a man who wants tangible and quick rewards” – he will miss the way (Proverbs [TOTC], 132).

[20:16]  ²⁰⁷ tn Heb “his garment.”

[20:16]  ²⁰⁸ sn Taking a garment was the way of holding someone responsible to pay debts. In fact, the garment was the article normally taken for security (Exod 22:24-26; Deut 24:10-13). Because this is a high risk security pledge (e.g., 6:1-5), the creditor is to deal more severely than when the pledge is given by the debtor for himself.

[20:16]  ²⁰⁹ tc The Kethib has the masculine plural form, נָכְרִים (nakhrim), suggesting a reading “strangers.” But the Qere has the feminine form נָכְרִיָּה (nakhriyyah), “strange woman” or “another man’s wife” (e.g., 27:13). The parallelism would suggest “strangers” is the correct reading, although theories have been put forward for the interpretation of “strange woman” (see below).

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

[20:16]  ²¹⁰ tn M. Dahood argues that the cloak was taken in pledge for a harlot (cf. NIV “a wayward woman”). Two sins would then be committed: taking a cloak and going to a prostitute (“To Pawn One’s Cloak,” Bib 42 [1961]: 359-66; also Snijders, “The Meaning of זָר,” 85-86). In the MT the almost identical proverb in 27:13 has a feminine singular form here.

[20:16]  ²¹¹ tn Or “hold it” (so NIV, NCV).

[23:19]  ²¹² tn Heb “my son,” but the immediate context does not limit this to male children.

[24:5]  ²¹³ sn The twenty-first saying seems to be concerned with the need for wisdom in warfare. In line with that, the word used here is גֶּבֶר (gever), “mighty man; hero; warrior.”

[24:5]  ²¹⁴ tn The expression בַּעוֹז (ba’oz) employs a beth essentiae, meaning he “is strong,” not “in strength.”

[28:12]  ²¹⁵ tn The form בַּעֲלֹץ (ba’alots) is the infinitive construct with the preposition indicating a temporal clause (“when…”); the “righteous” are the subject of this clause (subjective genitive). The word may be taken as a metonymy of adjunct – the righteous exult or rejoice because they are prosperous (cf. NLT “succeed”).

[28:12]  ²¹⁶ sn “Glory” here may have the sense of elation and praise.

[28:12]  ²¹⁷ tn The meaning of “sought out” (יְחֻפַּשׂ, yÿkhuppas) indicates that people have gone into hiding. So the development of the ideas for this proverb require in the first line that “rejoice” be connected with “triumph” that means they have come to power; and in the second line that “are sought out” means people have gone into hiding (cf. ASV, NIV, NRSV, NLT). C. H. Toy thinks this is too strained; he offers this rendering: “When the righteous are exalted there is great confidence, but when the wicked come into power men hide themselves” (Proverbs [ICC], 500). For the verb G. R. Driver posits an Arabic cognate hafasa, “prostrated; trampled on” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 192-93), which gives a clearer result of wicked rule, but is perhaps unnecessary (e.g., Prov 28:28; 29:2). See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-20.

[29:3]  ²¹⁸ tn Heb “a man.” Here “man” is retained in the translation because the second colon mentions prostitutes.

[29:3]  ²¹⁹ tn Or “causes his father to rejoice”; NAB “makes his father glad.”

[29:3]  ²²⁰ tn The active participle רֹעֶה (ro’eh) is from the second root רָעָה (ra’ah), meaning “to associate with.” The verb occurs only a few times, and mostly in the book of Proverbs. It is related to רֵעֶה (re’eh, “friend; companion; fellow”). To describe someone as a “companion” or “friend” of prostitutes is somewhat euphemistic; it surely means someone who is frequently engaging the services of prostitutes.

[29:3]  ²²¹ tn The Hebrew verb יְאַבֶּד (yÿ’abbed) means “destroys”; it is the Piel imperfect of the verb that means “to perish.”

[29:3]  ²²² sn Wealth was seen as a sign of success and of God’s blessings, pretty much as it always has been. To be seen as honorable in the community meant one had acquired some substance and kept his reputation. It would be a disgrace to the family to have a son who squandered his money on prostitutes (e.g., Prov 5:10; 6:31).

[31:3]  ²²³ sn The word translated “strength” refers to physical powers here, i.e., “vigor” (so NAB) or “stamina.” It is therefore a metonymy of cause; the effect would be what spending this strength meant – sexual involvement with women. It would be easy for a king to spend his energy enjoying women, but that would be unwise.

[31:3]  ²²⁴ sn The word “ways” may in general refer to the heart’s affection for or attention to, or it may more specifically refer to sexual intercourse. While in the book of Proverbs the term is an idiom for the course of life, in this context it must refer to the energy spent in this activity.

[31:3]  ²²⁵ tn The construction uses Qal infinitive construct לַמְחוֹת (lamkhot, “to wipe out; to blot out; to destroy”). The construction is somewhat strange, and so some interpreters suggest changing it to מֹחוֹת (mokhot, “destroyers of kings”); cf. BDB 562 s.v. מָחָה Qal.3. Commentators note that the form is close to an Aramaic word that means “concubine,” and an Arabic word that is an indelicate description for women.

[1:4]  ²²⁶ tn Heb “to give.” The infinitive construct + ל (lamed) here introduces the fourth purpose of the book: It reveals the purpose from the perspective of the teacher. It is what the wise instructor/sage wants to impart to the naive youths.

[1:4]  ²²⁷ tn The noun עָרְמָה (’arÿmah) “prudence, shrewdness, craftiness” (BDB 791 s.v.) or “cleverness” (HALOT 886 s.v. 1) refers to a shrewd plan of action, viewed positively or negatively. It is used negatively of planned deception (Josh 9:4) and premeditated murder (Exod 21:14). The related adjective described the serpent as “shrewd, crafty, cunning” (Gen 3:1); it describes cunning plans (Job 5:12) and deception (Job 15:5). The related verb describes a wicked concocted plan (Ps 83:4). The term is used positively of a morally prudent lifestyle (Prov 8:5, 12; 15:5; 19:25). There is no virtue for simpletons to be unaware in this world; they need to be wise as serpents. Proverbs provide a morally shrewd plan for life.

[1:4]  ²²⁸ tn Heb “the naive” or “simpleton.” The substantival adjective פֶּתִי (peti) means “simple; open-minded” in the sense of being open and easily influenced by either wisdom or folly (BDB 834 s.v.; HALOT 989 s.v. I פֶּתִי). The simpleton is easily enticed and misled (Prov 1:32; 7:7; 9:6; 22:3; 27:12); believes everything, including bad counsel (Prov 14:15); lacks moral prudence (Prov 8:5; 19:25); needs discernment (Prov 21:11); but is capable of learning (Prov 9:4, 16). The related verb means “to be wide open; open-minded; enticed, deceived” (BDB 834). The term describes one easily persuaded and gullible, open to any influence, good or bad (cf. NLT “the simpleminded”). This is the “wide-eyed youth” who is headed for trouble unless he listens to the counsel of wisdom.

[1:4]  ²²⁹ tn The conjunction “and” does not appear in the Hebrew text but is implied; it is supplied in the translation for the sake of smoothness and style.

[1:4]  ²³⁰ tn Heb “knowledge and purpose.” The noun דַּעַת (da’at, “knowledge”) may be nuanced “discernment” here (HALOT 229 s.v. I דַּעַת 4). The nouns וּמְזִמָּה דַּעַת (da’at umÿzimmah, “discernment and purpose”) form a hendiadys (two nouns joined with vav to describe the same thing): The first noun functions adjectivally and the second functions as a noun: “discerning plan.” This parallels “a shrewd plan for the morally naive” or “a discerning plan for the young person.”

[1:4]  ²³¹ tn The noun מְזִמָּה (mÿzimmah) may mean (1) “plan” or (2) “discretion” (BDB 273 s.v.; HALOT 566 s.v.). It describes the ability to make plans or formulate the best course of action for gaining a goal (C. H. Toy, Proverbs [ICC], 7). The related verb זָמַם (zamam) means “to plan; to devise” (BDB 273 s.v.; HALOT 272 s.v. I זמם; e.g., Gen 11:6). Here the nouns “knowledge and plan” (וּמְזִמָּה דַּעַת, da’at umÿzimmah) form a hendiadys: knowledge of how to form and carry out a morally wise plan for life.

[1:4]  ²³² tn Heb “young man” or “youth.”

[7:7]  ²³³ tn Heb “sons.”

[7:7]  ²³⁴ tn Heb “lad” or “youth.”

[7:7]  ²³⁵ tn Heb “heart.”

[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).

[11:24]  ²³⁶ tn Heb “There is one who scatters.” The participle מְפַזֵּר (mÿfazzer, “one who scatters”) refers to charity rather than farming or investments (and is thus a hypocatastasis). Cf. CEV “become rich by being generous”).

[11:24]  ²³⁷ tn Heb “increases.” The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God’s economy.

[11:24]  ²³⁸ tn Heb “more than what is right.” This one is not giving enough, but saving for himself.

[11:24]  ²³⁹ tn Heb “comes to lack.” The person who withholds will come to the diminishing of his wealth. The verse uses hyperbole to teach that giving to charity does not make anyone poor, and neither does refusal to give ensure prosperity.

[12:11]  ²⁴⁰ sn In the biblical period agriculture was the most common occupation for the people; so “working a field” describes a substantial occupation, but also represents working in general. Diligent work, not get-rich-quick schemes, is the key to ensuring income.

[12:11]  ²⁴¹ tn Heb “will have his fill of” or “will be satisfied with.”

[12:11]  ²⁴² tn Heb “empty things” or “vain things.” The term רֵיקִים (reqim) refers to worthless pursuits in an effort to make money. The fact that the participle used is “chase after” shows how elusive these are. Cf. NIV “fantasies”; NCV “empty dreams”; TEV “useless projects.”

[12:11]  ²⁴³ tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom (BDB 524 s.v. 3).

[18:24]  ²⁴⁴ tc The construction is “a man of friends” (cf. NASB) meaning a man who has friends (a genitive of the thing possessed). C. H. Toy, however, suggests reading יֵשׁ (yesh) instead of אִישׁ (’ish), along with some of the Greek mss, the Syriac, and Tg. Prov 18:24. It would then say “there are friends” who are unreliable (Proverbs [ICC], 366); cf. NLT. However, the MT should be retained here.

[18:24]  ²⁴⁵ tn The text simply has לְהִתְרֹעֵעַ (lÿhitro’ea’), which means “for being crushed” or “to be shattered” (but not “to show oneself friendly” as in the KJV). What can be made of the sentence is that “a man who has [many] friends [may have them] for being crushed” – the infinitive giving the result (i.e., “with the result that he may be crushed by them”).

[20:19]  ²⁴⁶ sn The word describes a slanderer (NASB), a tale-bearer (KJV, ASV), or an informer. BDB 940 s.v. רָכִיל says the Hebrew expression “goers of slander” means slanderous persons. However, W. McKane observes that these people are not necessarily malicious – they just talk too much (Proverbs [OTL], 537).

[20:19]  ²⁴⁷ tn The form is the Hitpael imperfect (of prohibition or instruction) from עָרַב (’arav). BDB 786-88 lists six roots with these radicals. The first means “to mix,” but only occurs in derivatives. BDB 786 lists this form under the second root, which means “to take on a pledge; to exchange.” The Hitpael is then defined as “to exchange pledges; to have fellowship with [or, share].” The proverb is warning people to have nothing to do with gossips.

[20:19]  ²⁴⁸ tn The verb פֹּתֶה (poteh) is a homonym, related to I פָּתָה (patah, “to be naive; to be foolish”; HALOT 984-85 s.v. I פתה) or II פָּתָה (“to open [the lips]; to chatter”; HALOT 985 s.v. II פתה). So the phrase וּלְפֹתֶה שְׂפָתָיו may be understood either (1) as HALOT 985 s.v. II פתה suggests, “one opens his lips” = he is always talking/gossiping, or (2) as BDB suggests, “one who is foolish as to his lips” (he lacks wisdom in what he says; see BDB 834 s.v. פָּתָה 1, noted in HALOT 984 s.v. I פתה 1). The term “lips” is a metonymy of cause for what is said: gossip. If such a person is willing to talk about others, he will be willing to talk about you, so it is best to avoid him altogether.

[21:19]  ²⁴⁹ tn The Hebrew form שֶׁבֶת (shevet) is the infinitive construct of יָשַׁב (yashav), functioning as the subject of the sentence.

[21:19]  ²⁵⁰ sn The verse makes the same point as 21:9 and 25:24; but “desert land” is substituted. It would be a place sparsely settled and quiet.

[21:19]  ²⁵¹ tn The Hebrew noun כַּעַס (ka’as) means “vexation; anger.” The woman is not only characterized by a quarrelsome spirit, but also anger – she is easily vexed (cf. NAB “vexatious”; NASB “vexing”; ASV, NRSV “fretful”). The translation “easily-provoked” conveys this idea well.

[22:13]  ²⁵² sn The proverb humorously describes the sluggard as making ridiculous excuses for not working – he might be eaten by a lion (e.g., 26:13). It is possible that “lion” is figurative, intended to represent someone who is like a lion, but this detracts from the humor of the exaggeration.

[22:13]  ²⁵³ tc The LXX changes the phrase to read “murderers in the street” to form a better parallelism, possibly because the verb רָצַח (ratsakh) is used only of humans, not wild animals. The NIV attempts to solve the problem by making the second line a separate claim by the sluggard: “or, ‘I will be murdered in the streets!’”

[24:13]  ²⁵⁴ sn The twenty-sixth saying teaches that one should develop wisdom because it has a profitable future. The saying draws on the image of honey; its health-giving properties make a good analogy to wisdom.

[23:29]  ²⁵⁵ sn The eighteenth saying is about excessive drinking. The style changes here as the sage breaks into a vivid use of the imagination. It begins with a riddle describing the effects of drunkenness (v. 29) and gives the answer in v. 30; instructions follow in v. 31, with the consequences described in v. 32; the direct address continues in vv. 33 and 34; and the whole subject is concluded with the drunkard’s own words in v. 35 (M. E. Andrews, “Variety of Expression in Proverbs 23:29-35,” VT 28 [1978]: 102-3).

[23:29]  ²⁵⁶ sn The Hebrew word translated “dullness” describes darkness or dullness of the eyes due to intoxication, perhaps “redness” (so KJV, NASB, NRSV); NIV, NCV, NLT “bloodshot eyes.” NAB understands the situation differently: “black eyes.”