Amsal 1:11

1:11 If they say, “Come with us!

We will ¹  lie in wait ²  to shed blood; ³ 

we will ambush ⁴  an innocent person ⁵  capriciously. ⁶ 

Amsal 1:26

1:26 so ⁷  I myself will laugh ⁸  when disaster strikes you, ⁹ 

I will mock when what you dread ¹⁰  comes,

Amsal 2:1

Benefits of Seeking Wisdom ¹¹ 

2:1 My child, ¹²  if ¹³  you receive my words,

and store up ¹⁴  my commands within you,

Amsal 3:24

3:24 When ¹⁵  you lie down you will not be filled with fear; ¹⁶ 

when ¹⁷  you lie down your sleep will be pleasant. ¹⁸ 

Amsal 3:27

Wisdom Demonstrated in Relationships with People

3:27 Do not withhold good from those who need it, ¹⁹ 

when ²⁰  you ²¹  have the ability ²²  to help. ²³ 

Amsal 3:30

3:30 Do not accuse ²⁴  anyone ²⁵  without legitimate cause, ²⁶ 

if he has not treated you wrongly.

Amsal 4:8

4:8 Esteem her highly ²⁷  and she will exalt you;

she will honor you if you embrace her.

Amsal 6:1

Admonitions and Warnings against Dangerous and Destructive Acts ²⁸ 

6:1 My child, ²⁹  if you have made a pledge ³⁰  for your neighbor,

and ³¹  have become a guarantor ³²  for a stranger, ³³ 

Amsal 15:28

15:28 The heart of the righteous considers ³⁴  how ³⁵  to answer, ³⁶ 

but the mouth of the wicked pours out evil things. ³⁷ 

Amsal 16:7

16:7 When a person’s ³⁸  ways are pleasing to the Lord, ³⁹ 

he ⁴⁰  even reconciles his enemies to himself. ⁴¹ 

Amsal 18:13

18:13 The one who gives an answer ⁴²  before he listens ⁴³  –

that is his folly and his shame. ⁴⁴ 

Amsal 19:27

19:27 If you stop listening to ⁴⁵  instruction, my child,

you will stray ⁴⁶  from the words of knowledge.

Amsal 20:4

20:4 The sluggard will not plow ⁴⁷  during the planting season, ⁴⁸ 

so at harvest time he looks ⁴⁹  for the crop ⁵⁰  but has nothing.

Amsal 24:17

24:17 Do not rejoice when your enemy falls, ⁵¹ 

and when he stumbles do not let your heart rejoice,

Amsal 27:25

27:25 When the hay is removed and new grass appears,

and the grass from the hills is gathered in,

Amsal 29:9

29:9 If a wise person ⁵²  goes to court ⁵³  with a foolish person,

there is no peace ⁵⁴  whether he is angry or laughs. ⁵⁵ 

Amsal 31:23

31:23 Her husband is well-known ⁵⁶  in the city gate ⁵⁷ 

when he sits with the elders ⁵⁸  of the land.

[1:11]  ¹ tn This cohortative נֶאֶרְבָה (ne’ervah) could denote resolve (“We will lie in wait!”) or exhortation (“Let us lie in wait!”). These sinners are either expressing their determination to carry out a violent plan or they are trying to entice the lad to participate with them.

[1:11]  ² tn The verb אָרַב (’arav, “to lie in wait”) it is used for planning murder (Deut 19:11), kidnapping (Judg 21:20), or seduction (Prov 23:28).

[1:11]  ³ tn Heb “for blood.” The term דָּם (dam, “blood”) functions as a metonymy of effect for “blood shed violently” through murder (HALOT 224 s.v. 4).

[1:11]  ⁴ tn Heb “lie in hiding.”

[1:11]  ⁵ tn The term “innocent” (נָקִי, naqi) intimates that the person to be attacked is harmless.

[1:11]  ⁶ tn Heb “without cause” (so KJV, NASB); NCV “just for fun.” The term חִנָּם (khinnam, “without cause”) emphasizes that the planned attack is completely unwarranted.

[1:26]  ⁷ tn The conclusion or apodosis is now introduced.

[1:26]  ⁸ sn Laughing at the consequences of the fool’s rejection of wisdom does convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [TOTC], 60).

[1:26]  ⁹ tn Heb “at your disaster.” The 2nd person masculine singular suffix is either (1) a genitive of worth: “the disaster due you” or (2) an objective genitive: “disaster strikes you.” The term “disaster” (אֵיד, ’ed) often refers to final life-ending calamity (Prov 6:15; 24:22; BDB 15 s.v. 3). The preposition ב (bet) focuses upon time here.

[1:26]  ¹⁰ tn Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The 2nd person masculine singular suffix is a subjective genitive: “that which you dread.”

[2:1]  ¹¹ sn The chapter begins with an admonition to receive wisdom (1-4) and then traces the benefits: the knowledge of God and his protection (5-8), moral discernment for living (9-11), protection from evil men (12-15) and immoral women (16-19), and enablement for righteous living (20-22).

[2:1]  ¹² tn Heb “my son.”

[2:1]  ¹³ sn Verses 1-11 form one long conditional sentence in the Hebrew text: (1) the protasis (“if…”) encompasses vv. 1-4 and (2) the apodosis (“then…”) consists of two parallel panels in vv. 5-8 and vv. 9-11 both of which are introduced by the particle אָז (’az, “then”).

[2:1]  ¹⁴ sn The verb “to store up” (צָפַן, tsafan; cf. NAB, NLT “treasure”) in the second colon qualifies the term “receive” (לָקַח, laqakh) in the first, just as “commands” intensifies “words.” This pattern of intensification through parallelism occurs throughout the next three verses. The verb “to store up; to treasure” is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (W. G. Plaut, Proverbs, 43).

[3:24]  ¹⁵ tn The particle אִם (’im, “if”) here functions in its rare temporal sense (“when”) followed by an imperfect tense (e.g., Num 36:4; BDB 50 s.v. 1.b.4.b).

[3:24]  ¹⁶ tn Heb “terror.” The verb פָּחַד (pakhad, “terror”) describes emotion that is stronger than mere fear – it is dread.

[3:24]  ¹⁷ tn The construction of vav consecutive + perfect tense followed by vav (ו) consecutive + perfect tense depicts a temporal clause. The temporal nuance is also suggested by the parallelism of the preceding colon.

[3:24]  ¹⁸ tn The verb עָרְבָה (’orvah) is from III עָרַב (“to be sweet; to be pleasing; to be pleasant”; BDB 787 s.v. III עָרַב). It should not be confused with the other five homonymic roots that are also spelled עָרַב (’arav; see BDB 786-88).

[3:27]  ¹⁹ tn The MT has “from its possessors” and the LXX simply has “from the poor.” C. H. Toy (Proverbs [ICC], 77) suggests emending the text to read “neighbors” (changing בְּעָלָיו [be’alav] to רֵעֶיךָ, re’ekha) but that is gratuitous. The idea can be explained as being those who need to possess it, or as BDB 127 s.v. בַּעַל has it with an objective genitive, “the owner of it” = the one to whom it is due.

[3:27]  ²⁰ tn The infinitive construct with preposition ב (bet) introduces a temporal clause: “when….”

[3:27]  ²¹ tc The form יָדֶיךָ (yadekha) is a Kethib/Qere reading. The Kethib is the dual יָדֶיךָ (“your hands”) and the Qere is the singular יָדְךָ (yadÿkha, “your hand”). Normally the Qere is preferred because it represents an alternate textual tradition that the Masoretes viewed as superior to the received text.

[3:27]  tn Heb “your hand.” The term יָדְךָ (“your hand”) functions as a synecdoche of part (= your hand) for the whole person (= you).

[3:27]  ²² tn Heb “it is to the power of your hand.” This expression is idiomatic for “it is in your power” or “you have the ability” (Gen 31:29; Deut 28:23; Neh 5:5; Mic 2:1). The noun אֵל (’el) means “power” (BDB 43 s.v. 7), and יָד (yad, “hand”) is used figuratively to denote “ability” (BDB 390 s.v. 2). Several translations render this as “when it is in your power to do it” (KJV, RSV, NRSV, NASB) or “when it is in your power to act” (NIV). W. McKane suggests, “when it is in your power to confer it” (Proverbs [OTL], 215).

[3:27]  ²³ tn Heb “to do [it]” (cf. KJV, NASB, NRSV).

[3:30]  ²⁴ sn The term רִיב (riv) can mean “quarrel” or “legal accusation” (BDB 936 s.v.). Both ideas would work but the more technical legal accusation fits the context better. This is a warning to not bring legal accusations against anyone without a legitimate reason.

[3:30]  ²⁵ tn Heb “a man.”

[3:30]  ²⁶ tn Heb “gratuitously”; NIV, TEV “for no (+ good NCV) reason.” The adverb חִנָּם (khinam) means “without cause, undeservedly,” especially of groundless hostility (HALOT 334 s.v. 3; BDB 336 s.v. c).

[4:8]  ²⁷ tn The verb is the Pilpel imperative from סָלַל (salal, “to lift up; to cast up”). So the imperative means “exalt her; esteem her highly; prize her.”

[6:1]  ²⁸ sn The chapter advises release from foolish indebtedness (1-5), admonishes avoiding laziness (6-11), warns of the danger of poverty (9-11) and deviousness (12-15), lists conduct that the Lord hates (16-19), and warns about immorality (20-35).

[6:1]  ²⁹ tn Heb “my son” (likewise in vv. 3, 20).

[6:1]  ³⁰ 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]  ³¹ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[6:1]  ³² 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]  ³³ 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.

[15:28]  ³⁴ tn The verb יֶהְגֶּה (yehgeh) means “to muse; to meditate; to consider; to study.” It also involves planning, such as with the wicked “planning” a vain thing (Ps 2:1, which is contrasted with the righteous who “meditate” in the law [1:2]).

[15:28]  ³⁵ tn The word “how” is supplied in the translation for stylistic reasons.

[15:28]  ³⁶ tc The LXX reads: “the hearts of the righteous meditate faithfulness.”

[15:28]  sn The advice of the proverb is to say less but better things. The wise – here called the righteous – are cautious in how they respond to others. They think about it (heart = mind) before speaking.

[15:28]  ³⁷ sn The form is plural. What they say (the “mouth” is a metonymy of cause) is any range of harmful things.

[16:7]  ³⁸ tn Heb “ways of a man.”

[16:7]  ³⁹ tn The first line uses an infinitive in a temporal clause, followed by its subject in the genitive case: “in the taking pleasure of the Lord” = “when the Lord is pleased with.” So the condition set down for the second colon is a lifestyle that is pleasing to God.

[16:7]  ⁴⁰ tn The referent of the verb in the second colon is unclear. The straightforward answer is that it refers to the person whose ways please the Lord – it is his lifestyle that disarms his enemies. W. McKane comments that the righteous have the power to mend relationships (Proverbs [OTL], 491); see, e.g., 10:13; 14:9; 15:1; 25:21-22). The life that is pleasing to God will be above reproach and find favor with others. Some would interpret this to mean that God makes his enemies to be at peace with him (cf. KJV, NAB, NASB, NIV, NLT). This is workable, but in this passage it would seem God would do this through the pleasing life of the believer (cf. NCV, TEV, CEV).

[16:7]  ⁴¹ tn Heb “even his enemies he makes to be at peace with him.”

[18:13]  ⁴² tn Heb “returns a word”; KJV “He that answereth a matter.”

[18:13]  ⁴³ sn Poor listening and premature answering indicate that the person has a low regard for what the other is saying, or that he is too absorbed in his own ideas. The Mishnah lists this as the second characteristic of the uncultured person (m. Avot 5:7).

[18:13]  ⁴⁴ tn Heb “it is folly to him and shame.” The verse uses formal parallelism, with the second colon simply completing the thought of the first.

[19:27]  ⁴⁵ tn Heb “Stop listening…!” The infinitive construct לִשְׁמֹעַ (lishmoa’) functions as the direct object of the imperative: “stop heeding [or, listening to].” Of course in this proverb which shows the consequences of doing so, this is irony. The sage is instructing not to stop. The conditional protasis construction does not appear in the Hebrew but is supplied in the translation.

[19:27]  ⁴⁶ tn The second line has an infinitive construct לִשְׁגוֹת (lishgot), meaning “to stray; to go astray; to err.” It indicates the result of the instruction – stop listening, and as a result you will go astray. The LXX took it differently: “A son who ceases to attend to discipline is likely to stray from words of knowledge.” RSV sees the final clause as the purpose of the instructions to be avoided: “do not listen to instructions to err.”

[20:4]  ⁴⁷ sn The act of plowing is put for the whole process of planting a crop.

[20:4]  ⁴⁸ tn Heb “in the autumn”; ASV “by reason of the winter.” The noun means “autumn, harvest time.” The right time for planting was after the harvest and the rainy season of autumn and winter began.

[20:4]  ⁴⁹ tn The Piel of the verb שָׁאַל (sha’al, “to ask”) means “to beg” or “to inquire carefully.” At the harvest time he looks for produce but there is none. The Piel might suggest, however, that because he did not plant, or did not do it at the right time, he is reduced to begging and will have nothing (cf. KJV, ASV; NASB “he begs during the harvest”).

[20:4]  ⁵⁰ tn The phrase “for the crop” does not appear in the Hebrew but is implied; it is supplied in the translation for the sake of clarity.

[24:17]  ⁵¹ sn The saying (vv. 17, 18) warns against gloating over the misfortune of one’s enemies. The prohibition is formed with two negated jussives “do not rejoice” and “let not be glad,” the second qualified by “your heart” as the subject, signifying the inner satisfaction of such a defeat.

[29:9]  ⁵² tn Heb “a wise man…a foolish man.”

[29:9]  ⁵³ tn The verb שָׁפַט (shafat) means “to judge.” In the Niphal stem it could be passive, but is more frequently reciprocal: “to enter into controversy” or “to go to court.” The word is usually used in connection with a lawsuit (so many recent English versions), but can also refer to an argument (e.g., 1 Sam 12:7; Isa 43:26); cf. NAB “disputes”; NASB “has a controversy.”

[29:9]  ⁵⁴ tn The noun נָחַת (nakhat) is a derivative of נוּחַ (nuakh, “to rest”) and so means “quietness” or “rest,” i.e., “peace.”

[29:9]  sn The proverb is saying that there will be no possibility of settling the matter in a calm way, no matter what mood the fool is in (e.g., Prov 26:4). R. N. Whybray says one can only cut the losses and have no further dealings with the fool (Proverbs [CBC], 168).

[29:9]  ⁵⁵ tn Heb “and he is angry and he laughs.” The construction uses the conjunctive vav to express alternate actions: “whether…or.”

[31:23]  ⁵⁶ tn The first word of the fourteenth line begins with נ (nun), the fourteenth letter of the Hebrew alphabet. The form is the Niphal participle of יָדַע (yada’); it means that her husband is “known.” The point is that he is a prominent person, respected in the community.

[31:23]  ⁵⁷ tn Heb “gate”; the term “city” has been supplied in the translation for clarity.

[31:23]  sn The “gate” was the area inside the entrance to the city, usually made with rooms at each side of the main street where there would be seats for the elders. This was the place of assembly for the elders who had judicial responsibilities.

[31:23]  ⁵⁸ tn The construction uses the infinitive construct with the preposition and a pronominal suffix that serves as the subject (subjective genitive) to form a temporal clause. The fact that he “sits with the elders” means he is one of the elders; he sits as a judge among the people.