Amsal 1:29

1:29 Because ¹  they hated moral knowledge, ² 

and did not choose to fear the Lord, ³ 

Amsal 1:31

1:31 Therefore ⁴  they will eat from the fruit ⁵  of their way, ⁶ 

and they will be stuffed full ⁷  of their own counsel.

Amsal 2:20-21

2:20 So ⁸  you will walk in the way of good people, ⁹ 

and will keep on the paths of the righteous. ¹⁰ 

2:21 For the upright will reside in the land,

and those with integrity ¹¹  will remain in it,

Amsal 5:21

5:21 For the ways of a person ¹²  are in front of the Lord’s eyes,

and the Lord ¹³  weighs ¹⁴  all that person’s ¹⁵  paths.

Amsal 5:23--6:1

5:23 He will die because ¹⁶  there was no discipline;

because of the greatness of his folly ¹⁷  he will reel. ¹⁸ 

Admonitions and Warnings against Dangerous and Destructive Acts ¹⁹ 

6:1 My child, ²⁰  if you have made a pledge ²¹  for your neighbor,

and ²²  have become a guarantor ²³  for a stranger, ²⁴ 

Amsal 7:26

7:26 for she has brought down ²⁵  many fatally wounded,

and all those she has slain are many. ²⁶ 

Amsal 8:6

8:6 Listen, for I will speak excellent things, ²⁷ 

and my lips will utter ²⁸  what is right.

Amsal 8:14

8:14 Counsel and sound wisdom belong to me; ²⁹ 

I possess understanding and might.

Amsal 8:32

8:32 “So now, children, ³⁰  listen to me;

blessed are those who keep my ways.

Amsal 10:2-3

10:2 Treasures gained by wickedness ³¹  do not profit,

but righteousness ³²  delivers from mortal danger. ³³ 

10:3 The Lord satisfies ³⁴  the appetite ³⁵  of the righteous,

but he thwarts ³⁶  the craving ³⁷  of the wicked.

Amsal 10:16

10:16 The reward ³⁸  which the righteous receive ³⁹  is life;

the recompense ⁴⁰  which the wicked receive ⁴¹  is judgment. ⁴² 

Amsal 10:24

10:24 What the wicked fears ⁴³  will come on him;

what the righteous desire ⁴⁴  will be granted. ⁴⁵ 

Amsal 10:28

10:28 The hope ⁴⁶  of the righteous is joy,

but the expectation of the wicked will remain unfulfilled. ⁴⁷ 

Amsal 11:7

11:7 When a wicked person dies, his expectation perishes, ⁴⁸ 

and the hope of his strength ⁴⁹  perishes. ⁵⁰ 

Amsal 11:19

11:19 True ⁵¹  righteousness leads to ⁵²  life,

but the one who pursues evil pursues it ⁵³  to his own death. ⁵⁴ 

Amsal 11:23

11:23 What the righteous desire ⁵⁵  leads ⁵⁶  only to good,

but what the wicked hope for ⁵⁷  leads ⁵⁸  to wrath.

Amsal 12:21

12:21 The righteous do not encounter ⁵⁹  any harm, ⁶⁰ 

but the wicked are filled with calamity. ⁶¹ 

Amsal 13:4

13:4 The appetite ⁶²  of the sluggard ⁶³  craves ⁶⁴  but gets nothing,

but the desire of the diligent will be abundantly satisfied. ⁶⁵ 

Amsal 13:6

13:6 Righteousness ⁶⁶  guards the one who lives with integrity, ⁶⁷ 

but wickedness ⁶⁸  overthrows the sinner.

Amsal 13:10

13:10 With pride ⁶⁹  comes only ⁷⁰  contention,

but wisdom is with the well-advised. ⁷¹ 

Amsal 13:23

13:23 There is abundant food in the field ⁷²  of the poor,

but it is swept away by injustice. ⁷³ 

Amsal 14:21

14:21 The one who despises his neighbor sins,

but whoever is kind to the needy is blessed.

Amsal 15:6

15:6 In the house ⁷⁴  of the righteous is abundant wealth, ⁷⁵ 

but the income of the wicked brings trouble. ⁷⁶ 

Amsal 15:11

15:11 Death and Destruction ⁷⁷  are before the Lord –

how much more ⁷⁸  the hearts of humans! ⁷⁹ 

Amsal 15:33

15:33 The fear of the Lord provides wise instruction, ⁸⁰ 

and before honor comes humility. ⁸¹ 

Amsal 16:26

16:26 A laborer’s ⁸²  appetite ⁸³  works on his behalf, ⁸⁴ 

for his hunger ⁸⁵  urges him to work. ⁸⁶ 

Amsal 17:3

17:3 The crucible ⁸⁷  is for refining ⁸⁸  silver and the furnace ⁸⁹  is for gold,

likewise ⁹⁰  the Lord tests ⁹¹  hearts.

Amsal 18:14

18:14 A person’s spirit ⁹²  sustains him through sickness –

but who can bear ⁹³  a crushed spirit? ⁹⁴ 

Amsal 18:17

18:17 The first to state his case ⁹⁵  seems ⁹⁶  right,

until his opponent ⁹⁷  begins to ⁹⁸  cross-examine him. ⁹⁹ 

Amsal 19:11

19:11 A person’s wisdom ¹⁰⁰  makes him slow to anger, ¹⁰¹ 

and it is his glory ¹⁰²  to overlook ¹⁰³  an offense.

Amsal 20:8

20:8 A king sitting on the throne to judge ¹⁰⁴ 

separates out ¹⁰⁵  all evil with his eyes. ¹⁰⁶ 

Amsal 20:11

20:11 Even a young man ¹⁰⁷  is known ¹⁰⁸  by his actions,

whether his activity is pure and whether it is right. ¹⁰⁹ 

Amsal 21:10

21:10 The appetite ¹¹⁰  of the wicked desires ¹¹¹  evil;

his neighbor is shown no favor ¹¹²  in his eyes.

Amsal 21:20

21:20 There is desirable treasure and olive oil ¹¹³  in the dwelling of the wise,

but a foolish person ¹¹⁴  devours all he has. ¹¹⁵ 

Amsal 22:9

22:9 A generous person ¹¹⁶  will be blessed, ¹¹⁷ 

for he gives some of his food ¹¹⁸  to the poor.

Amsal 22:11

22:11 The one who loves a pure heart ¹¹⁹ 

and whose speech is gracious ¹²⁰  – the king will be his friend. ¹²¹ 

Amsal 22:17

The Sayings of the Wise ¹²² 

22:17 Incline your ear ¹²³  and listen to the words of the wise,

and apply your heart to my instruction. ¹²⁴ 

Amsal 23:23

23:23 Acquire ¹²⁵  truth and do not sell it –

wisdom, and discipline, and understanding.

Amsal 24:9

24:9 A foolish scheme ¹²⁶  is sin,

and the scorner is an abomination to people. ¹²⁷ 

Amsal 24:25

24:25 But there will be delight ¹²⁸  for those who convict ¹²⁹  the guilty, ¹³⁰ 

and a pleasing blessing ¹³¹  will come on them.

Amsal 24:31

24:31 I saw ¹³²  that thorns had grown up all over it,

the ground ¹³³  was covered with weeds,

and its stone wall was broken down.

Amsal 25:10

25:10 lest the one who hears it put you to shame

and your infamy ¹³⁴  will never go away.

Amsal 25:15

25:15 Through patience ¹³⁵  a ruler can be persuaded, ¹³⁶ 

and a soft tongue ¹³⁷  can break a bone. ¹³⁸ 

Amsal 25:17

25:17 Don’t set foot too frequently ¹³⁹  in your neighbor’s house,

lest he become weary ¹⁴⁰  of you and hate you.

Amsal 26:9-10

26:9 Like a thorn ¹⁴¹  that goes into the hand of a drunkard,

so is a proverb in the mouth of a fool. ¹⁴² 

26:10 Like an archer who wounds at random, ¹⁴³ 

so is the one who hires ¹⁴⁴  a fool or hires any passer-by.

Amsal 27:3

27:3 A stone is heavy and sand is weighty,

but vexation ¹⁴⁵  by a fool is more burdensome ¹⁴⁶  than the two of them.

Amsal 27:18

27:18 The one who tends a fig tree ¹⁴⁷  will eat its fruit, ¹⁴⁸ 

and whoever takes care of ¹⁴⁹  his master will be honored.

Amsal 28:21

28:21 To show partiality ¹⁵⁰  is terrible, ¹⁵¹ 

for a person will transgress over the smallest piece of bread. ¹⁵² 

Amsal 28:23

28:23 The one who reproves ¹⁵³  another ¹⁵⁴  will in the end ¹⁵⁵  find more favor

than the one who flatters ¹⁵⁶  with the tongue.

Amsal 29:4

29:4 A king brings stability ¹⁵⁷  to a land ¹⁵⁸  by justice,

but one who exacts tribute ¹⁵⁹  tears it down.

Amsal 29:16

29:16 When the wicked increase, ¹⁶⁰  transgression increases,

but the righteous will see ¹⁶¹  their downfall.

Amsal 31:9-10

31:9 Open your mouth, judge in righteousness, ¹⁶² 

and plead the cause ¹⁶³  of the poor and needy.

The Wife of Noble Character ¹⁶⁴ 

31:10 Who can find ¹⁶⁵  a wife ¹⁶⁶  of noble character? ¹⁶⁷ 

For her value ¹⁶⁸  is far more than rubies.

Amsal 31:31

31:31 Give ¹⁶⁹  her credit for what she has accomplished, ¹⁷⁰ 

and let her works praise her ¹⁷¹  in the city gates. ¹⁷² 

[1:29]  ¹ tn The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) introduces a second accusation of sin and reason for punishment.

[1:29]  ² tn Heb “knowledge.” The noun דָעַת (da’at, “knowledge”) refers to moral knowledge. See note on 1:7.

[1:29]  ³ tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear. See note on 1:7.

[1:31]  ⁴ tn The vav (ו) prefixed to the verb וְיֹאכְלוּ (vÿyo’khÿlu) functions in a consecutive logical sense: “therefore.”

[1:31]  ⁵ sn The expression “eat the fruit of” is a figurative expression (hypocatastasis) that compares the consequences of sin to agricultural growth that culminates in produce. They will suffer the consequences of their sinful actions, that is, they will “reap” what they “sow.”

[1:31]  ⁶ sn The words “way” (דֶּרֶךְ, derekh) and “counsel” (מוֹעֵצָה, mo’etsah) stand in strong contrast to the instruction of wisdom which gave counsel and rebuke to encourage a better way. They will bear the consequences of the course they follow and the advice they take (for that wrong advice, e.g., Ps 1:1).

[1:31]  ⁷ tn Heb “to eat to one’s fill.” The verb שָׂבֵעַ (savea’) means (1) positive: “to eat one’s fill” so that one’s appetite is satisfied and (2) negative: “to eat in excess” as a glutton to the point of sickness and revulsion (BDB 959 s.v.). Fools will not only “eat” the fruit of their own way (v. 31a), they will be force-fed this revolting “menu” which will make them want to vomit (v. 31b) and eventually kill them (v. 32).

[2:20]  ⁸ tn The conjunction לְמַעַן (lÿma’an, “so; as a result”) introduces the concluding result (BDB 775 s.v. מַעַן 2; HALOT 614 s.v. מַעַן 2.c) of heeding the admonition to attain wisdom (2:1-11) and to avoid the evil men and women and their destructive ways (2:12-19).

[2:20]  ⁹ tn The noun “good” (טוֹבִים, tovim) does not function as an attributive genitive (“the good way”) because it is a plural noun and the term “way” (דֶרֶךְ, derekh) is singular. Rather it functions as a genitive of possession identifying the people who walk on this path: “the way of the good people.”

[2:20]  ¹⁰ tn In the light of the parallelism, the noun “righteous” (צַדִּיקִים, tsadiqim) functions as a genitive of possession rather than an attributive genitive.

[2:21]  ¹¹ tn Heb “the blameless” (so NASB, NIV); NAB “the honest”; NRSV “the innocent.” The term תְּמִימִים (tÿmimim, “the blameless”) describes those who live with integrity. They are blameless in that they live above reproach according to the requirements of the law.

[5:21]  ¹² tn Heb “man.”

[5:21]  ¹³ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[5:21]  ¹⁴ tn BDB 814 s.v. פָּלַס 2 suggests that the participle מְפַּלֵּס (mÿpalles) means “to make level [or, straight].” As one’s ways are in front of the eyes of the Lord, they become straight or right. It could be translated “weighs” since it is a denominative from the noun for “balance, scale”; the Lord weighs or examines the actions.

[5:21]  ¹⁵ tn Heb “all his”; the referent (the person mentioned in the first half of the verse) has been specified in the translation for clarity.

[5:23]  ¹⁶ tn The preposition בּ (bet) is used in a causal sense: “because” (cf. NCV, TEV, CEV).

[5:23]  ¹⁷ sn The word אִוַּלְתּוֹ (’ivvalto, “his folly”) is from the root אול and is related to the noun אֶוִיל (’evil, “foolish; fool”). The noun אִוֶּלֶת (’ivvelet, “folly”) describes foolish and destructive activity. It lacks understanding, destroys what wisdom builds, and leads to destruction if it is not corrected.

[5:23]  ¹⁸ sn The verb שָׁגָה (shagah, “to swerve; to reel”) is repeated in a negative sense. If the young man is not captivated by his wife but is captivated with a stranger in sinful acts, then his own iniquities will captivate him and he will be led to ruin.

[6:1]  ¹⁹ 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]  ²⁰ tn Heb “my son” (likewise in vv. 3, 20).

[6:1]  ²¹ 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]  ²² tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

[6:1]  ²³ 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]  ²⁴ 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.

[7:26]  ²⁵ tn Heb “she has caused to fall.”

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

[8:6]  ²⁷ tn Heb “noble” or “princely.” Wisdom begins the first motivation by claiming to speak noble things, that is, excellent things.

[8:6]  ²⁸ tn Heb “opening of my lips” (so KJV, NASB). The noun “lips” is a metonymy of cause, with the organ of speech put for what is said.

[8:14]  ²⁹ tc In the second half of v. 14 instead of אֲנִי (’ani) the editors propose reading simply לִי (li) as the renderings in the LXX, Latin, and Syriac suggest. Then, in place of the לִי that comes in the same colon, read וְלִי (vÿli). While the MT is a difficult reading, it can be translated as it is. It would be difficult to know exactly what the ancient versions were reading, because their translations could have been derived from either text. They represent an effort to smooth out the text.

[8:14]  tn Heb “To me [belong] counsel and sound wisdom.” The second colon in the verse has: “I, understanding, to me and might.”

[8:14]  sn In vv. 14-17 the pronouns come first and should receive greater prominence – although it is not always easy to do this with English.

[8:32]  ³⁰ tn Heb “sons.”

[10:2]  ³¹ tn Heb “treasures of wickedness” (so KJV, ASV); NASB “Ill-gotten gains”; TEV “Wealth that you get by dishonesty.”

[10:2]  ³² sn The term “righteousness” here means honesty (cf. TEV). Wealth has limited value even if gained honestly; but honesty delivers from mortal danger.

[10:2]  ³³ tn Heb “death.” This could refer to literal death, but it is probably figurative here for mortal danger or ruin.

[10:3]  ³⁴ tn Heb “does not allow…to go hungry.” The expression “The Lord does not allow the appetite of the righteous to go hungry” is an example of tapeinosis – a figurative expression stated in the negative to emphasize the positive: The Lord satisfies the appetite of the righteous.

[10:3]  ³⁵ tn The term נֶפֶשׁ (nefesh) means “soul” but its root meaning is “throat” and it has a broad range of meanings; here it denotes “appetite” (BDB 660 s.v. 5.a; see, e.g., Pss 63:6; 107:9; Prov 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). The term could denote “desire” (BDB 660 s.v. 6.a) which would include the inner urge for success. By contrast, the wicked live unfulfilled lives – as far as spiritual values are concerned.

[10:3]  ³⁶ tn Heb “thrusts away” (cf. ASV, NASB); NLT “refuses to satisfy.” The verb הָדַף (hadaf) means “to thrust away; to push; to drive,” either to depose or reject (BDB 213 s.v.).

[10:3]  ³⁷ tn This verse contrasts the “appetite” of the righteous with the “craving” of the wicked. This word הַוַּה (havvah, “craving”) means “desire” often in a bad sense, as ‘the desire of the wicked,” which could not be wholesome (Ps 52:9).

[10:16]  ³⁸ 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]  ³⁹ tn Heb “the recompense of the righteous.”

[10:16]  ⁴⁰ 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]  ⁴¹ tn Heb “the harvest of the wicked.”

[10:16]  ⁴² tn Heb “sin.” The term חַטָּאת (khatta’t, “sin”) functions as a metonymy of cause (= sin) for effect (= punishment). In contrast to the righteous who receive a reward, the wicked receive punishment for their sin (cf. NASB, NIV, NCV). See D. W. Thomas, “The Meaning of חַטָּאת in Proverbs X.16,” JTS 15 (1964): 295-96.

[10:24]  ⁴³ tn Heb “the dread of the wicked.” The noun רָשָׁע (rasha’, “wicked”) is a subjective genitive. The noun מְגוֹרַת (mÿgorat) refers to “the feared thing,” that is, what the wicked dread. The wicked are afraid of the consequences of their sinful actions; however, they cannot escape these consequences.

[10:24]  ⁴⁴ tn Heb “the desire of the righteous.” The noun צַדִּיק (tsadiq, “righteous”) is a subjective genitive.

[10:24]  ⁴⁵ tn Heb “it will give.” When used without an expressed subject, the verb יִתֵּן (yitten) has a passive nuance: “it will be granted.”

[10:28]  ⁴⁶ sn This proverb contrasts the hopes of the righteous and the wicked. The righteous will see their hopes fulfilled. The saying is concerned with God’s justice. The words תּוֹחֶלֶת (tokhelet, from יָחַל, yakhal) and תִּקְוַת (tiqvat, from קָוָה, qavah) are synonyms, both emphasizing eager expectations, longings, waiting in hope.

[10:28]  ⁴⁷ tn Heb “will perish”; NAB “comes to nought.”

[11:7]  ⁴⁸ tn The first colon features an imperfect tense depicting habitual action, while the second has a perfect tense verb depicting gnomic action.

[11:7]  sn The subject of this proverb is the hope of the wicked, showing its consequences – his expectations die with him (Ps 49). Any hope for long life and success borne of wickedness will be disappointed.

[11:7]  ⁴⁹ tc There are several suggested changes for this word אוֹנִים (’onim, “vigor” or “strength”). Rashi, a Jewish scholar who lived a.d. 1040-1105, suggests that the word refers to children, a meaning implied from Gen 49:3. This would mean that even his children would not benefit from his wickedness. Tg. Prov 11:7 rendered it “who practice crookedness,” deriving it from the first root which means “wickedness.”

[11:7]  ⁵⁰ tc The LXX adds an antithesis to this: “When the righteous dies, hope does not perish.” The LXX translators wanted to see the hope of the righteous fulfilled in the world to come.

[11:19]  ⁵¹ tn Heb “the veritable of righteousness.” The adjective כֵּן (ken, “right; honest; veritable”) functions substantivally as an attributive genitive, meaning “veritable righteousness” = true righteousness (BDB 467 s.v. 2; HALOT 482 s.v. I כֵּן 2.b). One medieval Hebrew ms, LXX, and Syriac read בֵּן (ben), “son of righteousness.” That idiom, however, usually introduces bad qualities (“son of worthlessness”). Others interpret it as “righteousness is the foundation of life.” KB identifies the form as a participle and reads it as “steadfast in righteousness”; but the verb does not otherwise exist in the Qal. W. McKane reads it as כָּן (kan, from כּוּן, kun) and translates it “strive after” life (Proverbs [OTL], 435).

[11:19]  ⁵² tn Heb “is to life.” The expression “leads to” does not appear in the Hebrew text, but the idiom implies it; it is supplied in the translation for smoothness.

[11:19]  ⁵³ tn The phrase “pursues it” does not appear in the Hebrew but has been supplied in the translation from context.

[11:19]  ⁵⁴ sn “Life” and “death” describe the vicissitudes of this life but can also refer to the situation beyond the grave. The two paths head in opposite directions.

[11:23]  ⁵⁵ tn Heb “the desire of the righteous.” The noun תַּאֲוַת (ta’avat) functions as an objective genitive: “what the righteous desire.”

[11:23]  ⁵⁶ tn The phrase “leads to” does not appear in the Hebrew text but has been supplied in the translation. The desire of the righteous (in itself good) ends in good things, whereas the hope of the wicked ends in wrath, i.e., divine judgment on them. Another interpretation is that the righteous desire is to do good things, but the wicked hope to produce wrath (cf. CEV “troublemakers hope to stir up trouble”).

[11:23]  ⁵⁷ tn Heb “the hope of the wicked.” The noun תִּקְוַת (tiqvat) “expectation” functions as an objective genitive: “what the wicked hope for.”

[11:23]  ⁵⁸ tn The term “leads” does not appear in the Hebrew text in this line but is implied by the parallelism. It is supplied in the translation for clarity and smoothness.

[12:21]  ⁵⁹ tn Heb “is not allowed to meet to the righteous.”

[12:21]  ⁶⁰ tn Heb “all calamity.” The proper nuance of אָוֶן (’aven) is debated. It is normally understood metonymically (effect) as “harm; trouble,” that is, the result/effect of wickedness (e.g., Gen 50:20). Rashi, a Jewish scholar who lived a.d. 1040-1105, took it as “wickedness,” its primary meaning; “the righteous will not be caught up in wickedness.”

[12:21]  ⁶¹ tn The expression רָע מָלְאוּ (malÿ’u ra’, “to be full of evil”) means (1) the wicked do much evil or (2) the wicked experience much calamity (cf. NAB, NIV, NRSV, NLT).

[13:4]  ⁶² 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]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ tn Heb “will be made fat” (cf. KJV, NASB); NRSV “is richly supplied.”

[13:6]  ⁶⁶ sn Righteousness refers to that which conforms to law and order. One who behaves with integrity will be safe from consequences of sin.

[13:6]  ⁶⁷ tn Heb “blameless of way.” The term דָּרֶךְ (darekh) is a genitive of specification: “blameless in respect to his way.” This means living above reproach in their course of life. Cf. NASB “whose way is blameless”; NAB “who walks honestly.”

[13:6]  ⁶⁸ sn Righteousness and wickedness are personified in this proverb to make the point of security and insecurity for the two courses of life.

[13:10]  ⁶⁹ sn The parallelism suggests pride here means contempt for the opinions of others. The wise listen to advice rather than argue out of stubborn pride.

[13:10]  ⁷⁰ tn The particle רַק (raq, “only”) modifies the noun “contention” – only contention can come from such a person.

[13:10]  ⁷¹ tn The Niphal of יָעַץ (ya’ats, “to advise; to counsel”) means “to consult together; to take counsel.” It means being well-advised, receiving advice or consultation (cf. NCV “those who take advice are wise”).

[13:23]  ⁷² 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]  ⁷³ 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.

[15:6]  ⁷⁴ tn The term בֵּית (bet, “house”) functions as an adverbial accusative of location.

[15:6]  ⁷⁵ 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]  ⁷⁶ 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).

[15:11]  ⁷⁷ tn Heb “Sheol and Abaddon” (שְׁאוֹל וַאֲבַדּוֹן (shÿ’ol va’adon); so ASV, NASB, NRSV; cf. KJV “Hell and destruction”; NAB “the nether world and the abyss.” These terms represent the remote underworld and all the mighty powers that reside there (e.g., Prov 27:20; Job 26:6; Ps 139:8; Amos 9:2; Rev 9:11). The Lord knows everything about this remote region.

[15:11]  ⁷⁸ tn The construction אַף כִּי (’af ki, “how much more!”) introduces an argument from the lesser to the greater: If all this is open before the Lord, how much more so human hearts. “Hearts” here is a metonymy of subject, meaning the motives and thoughts (cf. NCV “the thoughts of the living”).

[15:11]  ⁷⁹ tn Heb “the hearts of the sons of man,” although here “sons of man” simply means “men” or “human beings.”

[15:33]  ⁸⁰ tn Heb “[is] instruction of wisdom” (KJV and NASB similar). The noun translated “wisdom” is an attributive genitive: “wise instruction.”

[15:33]  sn The idea of the first line is similar to Prov 1:7 and 9:10. Here it may mean that the fear of the Lord results from the discipline of wisdom, just as easily as it may mean that the fear of the Lord leads to the discipline of wisdom. The second reading harmonizes with the theme in the book that the fear of the Lord is the starting point.

[15:33]  ⁸¹ tn Heb “[is] humility” (so KJV). The second clause is a parallel idea in that it stresses how one thing leads to another – humility to honor. Humble submission in faith to the Lord brings wisdom and honor.

[16:26]  ⁸² sn The word for “laborer” and “labors” emphasizes the drudgery and the agony of work (עָמַל, ’amal). For such boring drudgery motivations are necessary for its continuance, and hunger is the most effective. The line is saying that the appetites are working as hard as the laborer.

[16:26]  ⁸³ tn Heb “soul.” The term נֶפֶשׁ (nefesh) here means “appetite,” functioning as a metonymy; the “inner soul” of a person representing his appetite (BDB 660 s.v. 5a; see, e.g., Pss 63:6; 107:9; Prov 13:25; 16:24; 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). This is suggested by the parallelism with “hunger.”

[16:26]  ⁸⁴ tn Heb “labors for him” (so NAB).

[16:26]  ⁸⁵ tn Heb “his mouth” (so KJV, NAB). The term “mouth” is a metonymy for hunger or eating. The idea of the proverb is clear – the need to eat drives people to work.

[16:26]  ⁸⁶ tc The LXX has apparently misread פִּיהוּ (pihu) and inserted the idea of “ruin” for the laborer: “he drives away ruin.” This influenced the Syriac to some degree; however, its first clause understood “suffering” instead of “labor”: “the person who causes suffering suffers.”

[16:26]  sn This theme is taught elsewhere (e.g., Eccl 6:7; Eph 4:28; 6:7; 2 Thess 3:10-12).

[17:3]  ⁸⁷ sn The noun מַצְרֵף (matsref) means “a place or instrument for refining” (cf. ASV, NASB “the refining pot”). The related verb, which means “to melt, refine, smelt,” is used in scripture literally for refining and figuratively for the Lord’s purifying and cleansing and testing people.

[17:3]  ⁸⁸ tn The term “refining” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.

[17:3]  ⁸⁹ sn The term כּוּר (cur) describes a “furnace” or “smelting pot.” It can be used figuratively for the beneficial side of affliction (Isa 48:10).

[17:3]  ⁹⁰ tn Heb “and.” Most English versions treat this as an adversative (“but”).

[17:3]  ⁹¹ sn The participle בֹּחֵן (bokhen, “tests”) in this emblematic parallelism takes on the connotations of the crucible and the furnace. When the Lord “tests” human hearts, the test, whatever form it takes, is designed to improve the value of the one being tested. Evil and folly will be removed when such testing takes place.

[18:14]  ⁹² tn Heb “the spirit of a man.” Because the verb of this clause is a masculine form, some have translated this line as “with spirit a man sustains,” but that is an unnecessary change.

[18:14]  ⁹³ sn This is a rhetorical question, asserting that very few can cope with depression.

[18:14]  ⁹⁴ sn The figure of a “crushed spirit” (ASV, NAB, NCV, NRSV “a broken spirit,” comparing depression to something smashed or crushed) suggests a broken will, a loss of vitality, despair, and emotional pain. In physical sickness one can fall back on the will to live; but in depression even the will to live is gone.

[18:17]  ⁹⁵ tn Heb “in his legal case”; NAB “who pleads his case first.”

[18:17]  ⁹⁶ tn The term “seems” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness (cf. KJV “seemeth”).

[18:17]  ⁹⁷ tn Heb “his neighbor”; NRSV “the other.”

[18:17]  ⁹⁸ tn Heb “comes and.” The Kethib is the imperfect יָבֹא (yavo’), and the Qere is the conjunction with the participle/perfect tense form וּבָא (uva’). The latter is reflected in most of the ancient versions. There is not an appreciable difference in the translations, except for the use of the conjunction.

[18:17]  ⁹⁹ sn The proverb is a continuous sentence teaching that there must be cross-examination to settle legal disputes. There are two sides in any disputes, and so even though the first to present his case sounds right, it must be challenged. The verb הָקַר (haqar, translated “cross-examines”) is used for careful, diligent searching and investigating to know something (e.g., Ps 139:1).

[19:11]  ¹⁰⁰ tn Or “prudence,” the successful use of wisdom in discretion. Cf. NAB, NRSV, NLT “good sense.”

[19:11]  ¹⁰¹ tn The Hiphil perfect of אָרַךְ (’arakh, “to be long”) means “to make long; to prolong.” Patience and slowness to anger lead to forgiveness of sins.

[19:11]  ¹⁰² sn “Glory” signifies the idea of beauty or adornment. D. Kidner explains that such patience “brings out here the glowing colours of a virtue which in practice may look drably unassertive” (Proverbs [TOTC], 133).

[19:11]  ¹⁰³ tn Heb “to pass over” (so KJV, ASV); NCV, TEV “ignore.” The infinitive construct עֲבֹר (’avor) functions as the formal subject of the sentence. This clause provides the cause, whereas the former gave the effect – if one can pass over an offense there will be no anger.

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

[20:8]  ¹⁰⁴ tn The infinitive construct is דִּין; it indicates purpose, “to judge” (so NIV, NCV) even though it does not have the preposition with it.

[20:8]  ¹⁰⁵ tn The second line uses the image of winnowing (cf. NIV, NRSV) to state that the king’s judgment removes evil from the realm. The verb form is מִזָרֶה (mÿzareh), the Piel participle. It has been translated “to sift; to winnow; to scatter” and “to separate” – i.e., separate out evil from the land. The text is saying that a just government roots out evil (cf. NAB “dispels all evil”), but few governments have been consistently just.

[20:8]  ¹⁰⁶ sn The phrase with his eyes indicates that the king will closely examine or look into all the cases that come before him.

[20:11]  ¹⁰⁷ sn In the first nine chapters of the book of Proverbs the Hebrew term נַעַר (na’ar) referred to an adolescent, a young person whose character was being formed in his early life.

[20:11]  ¹⁰⁸ sn The Hebrew verb נָכַר (nakhar) means “to recognize” more than simply “to know.” Certain character traits can be recognized in a child by what he does (cf. NCV “by their behavior”).

[20:11]  ¹⁰⁹ sn Character is demonstrated by actions at any age. But the emphasis of the book of Proverbs would also be that if the young child begins to show such actions, then the parents must try to foster and cultivate them; if not, they must try to develop them through teaching and discipline.

[21:10]  ¹¹⁰ tn Heb “soul.” The Hebrew text uses נֶפֶשׁ (nefesh, traditionally, “soul”) as the formal subject of the sentence – “the soul of a wicked man desires.” This term has at its core the idea of appetites, and so its use here underscores that the cravings are deep-seated (BDB 660 s.v. 5), and the translation “appetite” reflects this.

[21:10]  ¹¹¹ sn The word has the meanings of “desire, crave, long for, lust after.” It usually has “soul” as its subject. The word is used in the Ten Commandments in the prohibition against coveting a neighbor’s house (Deut 5:18).

[21:10]  ¹¹² tn The form יֻחַן (yukhan) is a Hophal imperfect from חָנַן (khanan); it means “to be shown mercy” – here negated to mean “he will not be shown mercy.” The person who lives to satisfy his own craving for evil will not be interested in meeting the needs of others.

[21:20]  ¹¹³ tn The mention of “olive oil” (שֶׁמֶן, shemen) is problematic in the line – how can a fool devour it? Several attempts have been made to alleviate the problem. The NIV interprets “treasure” as “choice food,” so that food and oil would make more sense being swallowed. C. H. Toy (Proverbs [ICC], 406) suggests dropping “oil” altogether based on the reading in the LXX, but the Greek is too general for any support: It has “precious treasure will rest on the mouth of the sage.” W. McKane wants to change “oil” to an Arabic word “expensive” to read “desirable and rare wealth” (Proverbs [OTL], 552), but this idea does not match the metaphor any better. The figure of “devouring” in the second line simply means the fool uses up whatever he has.

[21:20]  ¹¹⁴ tn Heb “a fool of a man.”

[21:20]  ¹¹⁵ tn Heb “he swallows it.” The imagery compares swallowing food with consuming one’s substance. The fool does not prepare for the future.

[22:9]  ¹¹⁶ tn Heb “good of eye.” This expression is an attributed genitive meaning “bountiful of eye” (cf. KJV, ASV “He that hath a bountiful eye”). This is the opposite of the “evil eye” which is covetous and wicked. The “eye” is a metonymy representing looking well to people’s needs. So this refers to the generous person (cf. NASB, NIV, NRSV, NLT).

[22:9]  ¹¹⁷ tn The form יְבֹרָךְ (yÿvorakh) is a Pual imperfect (here in pause) from בָּרַךְ (barakh); the word means “blessed” in the sense of “enriched,” implying there is a practical reward for being generous to the poor.

[22:9]  ¹¹⁸ sn It is from his own food that he gives to the poor. Of the many observations that could be made, it is worth noting that in blessing this kind of person God is in fact providing for the poor, because out of his blessing he will surely continue to share more.

[22:11]  ¹¹⁹ sn The “heart” is a metonymy of subject; it represents the intentions and choices that are made. “Pure of heart” uses “heart” as a genitive of specification. The expression refers to someone who has honest and clear intentions.

[22:11]  ¹²⁰ tn Heb “grace of his lips” (so KJV, ASV). The “lips” are a metonymy of cause representing what is said; it also functions as a genitive of specification.

[22:11]  sn This individual is gracious or kind in what he says; thus the verse is commending honest intentions and gracious words.

[22:11]  ¹²¹ tn The syntax of the line is somewhat difficult, because “grace of his lips” seems to be intruding on the point of the verse with little explanation. Therefore the LXX rendered it “The Lord loves the pure in heart; all who are blameless in their ways are acceptable to him.” This has very little correspondence with the Hebrew; nevertheless commentators attempt to reconstruct the verse using it, and the NAB follows the first clause of the LXX here. Some have suggested taking “king” as the subject of the whole verse (“the king loves…”), but this is forced.

[22:17]  ¹²² sn A new collection of sayings begins here, forming the fourth section of the book of Proverbs. This collection is not like that of 1:1–9:18; here the introductory material is more personal than 1:1-7, and the style differs, showing great similarity to the Instruction of Amenemope in Egypt (especially the thirty precepts of the sages in 22:17–24:22). Verses 17-21 form the introduction, and then the sayings begin in v. 22. After the thirty sayings are given, there are further sayings in 24:23-34. There is much literature on this material: see W. K. Simpson, ed., Literature of Ancient Egypt; ANET 412-425; and A. Cody, “Notes on Proverbs 22:21 and 22:23b,” Bib 61 (1980): 418-26.

[22:17]  ¹²³ sn To “incline the ear” means to “listen carefully” (cf. NCV); the expression is metonymical in that the ear is the instrument for hearing. It is like telling someone to lean over to hear better.

[22:17]  ¹²⁴ tn Heb “knowledge” (so KJV, NASB); in this context it refers to the knowledge that is spoken by the wise, hence “instruction.”

[23:23]  ¹²⁵ tn Heb “buy” (so KJV, NASB, NIV, NLT); CEV “Invest in truth.”

[23:23]  sn The sixteenth saying is an instruction to buy/acquire the kind of life that pleases God and brings joy to parents. “Getting truth” would mean getting training in the truth, and getting wisdom and understanding would mean developing the perception and practical knowledge of the truth.

[24:9]  ¹²⁶ tn Heb “the scheme of folly” (NIV similar). The genitive functions as an attributive genitive, meaning “foolish scheme.” But it could also be interpreted as a genitive of source, the scheme that comes from folly (or from the fool if “folly” were metonymical).

[24:9]  ¹²⁷ tn Heb “to a man”; cf. CEV “Everyone hates senseless fools.”

[24:9]  sn This describes evil people who flout all morality and goodness; sooner or later the public will have had enough of them.

[24:25]  ¹²⁸ tn The verb means “to be pleasant; to be delightful.” The imperfect tense promises that there “will be delight” to those who rebuke the wicked.

[24:25]  ¹²⁹ tn The verb יָכַח (yakhakh) means “to decide; to adjudge; to prove.” This word occurs frequently in the book of Proverbs meaning “to reprove” or “to rebuke.” It deals with disputes, legal or otherwise. It can refer to a charge against someone or starting a dispute (and so rebuke); it can mean quarrel, argue; and it can mean settle a dispute. In this context the first or last use would work: (1) reproving the wicked for what they do (cf. KJV, NASB, NRSV), or (2) convicting them in a legal setting (cf. NAB, NIV, NLT). In light of the previous forensic context the second sense is preferred here.

[24:25]  ¹³⁰ tn “The guilty” is supplied in the translation for clarity based on the preceding context. See the previous note on the word “convict”: If a non-forensic context is preferred for vv. 23-25, “wicked” would be supplied here.

[24:25]  ¹³¹ tn The expression is בִרְכַּת־טוֹב (birkat-tov, “blessing of good”); the genitive “good” has to be an attributive genitive modifying “blessings.” The word is general enough to mean any number of things – rich, healthy, pleasing, etc. The parallelism here narrows the choice. Some English versions interpret the “blessing” here as prosperity (cf. NAB, TEV, CEV).

[24:31]  ¹³² tn The Hebrew term וְהִנֵּה (vÿhinneh, traditionally “and, lo” [KJV, ASV]) is a deictic particle that calls attention to what comes next. “And look” is too abrupt here; “I saw” calls attention to the field that was noticed.

[24:31]  ¹³³ tn Heb “its face” (so KJV, ASV).

[25:10]  ¹³⁴ tn The noun דִּבָּה (dibbah, “infamy; defamation; evil report; whispering”) is used of an evil report here (e.g., Gen 37:2), namely a true report of evil doing. So if a person betrays another person’s confidence, he will never be able to live down the bad reputation he made as one who betrays secrets (cf. NIV).

[25:15]  ¹³⁵ tn Heb “long of anger” or “forbearance” (so NASB).

[25:15]  ¹³⁶ tn The two imperfect verbs in this line may be nuanced as potential imperfects because what is described could happen, but does not do so as a rule.

[25:15]  ¹³⁷ tn The “tongue” is a metonymy of cause; and so the expression here refers to soft or gentle speech. This fits well with the parallel idea of patience (“long of anger”) – through a calm patient persuasion much can be accomplished. Some English versions relate this figure directly to the persuasion of a ruler in the previous line (cf. TEV “can even convince rulers”).

[25:15]  ¹³⁸ sn The idea of breaking a bone uses the hardest and most firm part of the body in contrast to the “softness of the tongue.” Both are figurative, forming a comparison. A gentle speech can break down any stiff opposition.

[25:17]  ¹³⁹ tn Heb “make your foot rare.” The verb is הֹקַר (hoqar), the Hiphil imperative of יָקַר (yaqar, “to be rare; to be precious”). To “make one’s foot rare” would mean to keep the visits to a minimum as well as making them valuable – things increase in value, according to the nuances of this word, when they are rare.

[25:17]  ¹⁴⁰ tn Heb “gets full.” This verb means “to be sated; to be satisfied; to be filled.” It is often used with reference to food, but here it refers to frequent visits that wear out one’s welcome (cf. NLT).

[26:9]  ¹⁴¹ sn The picture is one of seizing a thornbush and having the thorn pierce the hand (עָלָה בְיַד־, ’alah vÿyad). A drunk does not know how to handle a thornbush because he cannot control his movements and so gets hurt (W. McKane, Proverbs [OTL], 599). C. H. Toy suggests that this rather means a half-crazy drunken man brandishing a stick (Proverbs [ICC], 475). In this regard cf. NLT “a thornbush brandished by a drunkard.”

[26:9]  ¹⁴² sn A fool can read or speak a proverb but will be intellectually and spiritually unable to handle it; he will misapply it or misuse it in some way. In doing so he will reveal more of his folly. It is painful to hear fools try to use proverbs.

[26:10]  ¹⁴³ 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]  ¹⁴⁴ 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).

[27:3]  ¹⁴⁵ tn The subject matter is the vexation produced by a fool. The term כַּעַס (ca’as) means “vexation” (ASV); provocation” (NAB, NASB, NIV, NRSV); “anger” (KJV “wrath”) and usually refers to undeserved treatment. Cf. NLT “the resentment caused by a fool.”

[27:3]  sn The same noun is used in 1 Sam 1:6, 16 for the “provocation” given to Hannah by Peninnah for being barren.

[27:3]  ¹⁴⁶ sn The contrast is made between dealing with the vexation of a fool and physical labor (moving stones and sand). More tiring is the vexation of a fool, for the mental and emotional effort it takes to deal with it is more draining than physical labor. It is, in the sense of this passage, almost unbearable.

[27:18]  ¹⁴⁷ sn Tending fig trees requires closer attention than other plants; so the point here would be the diligent care that is required.

[27:18]  ¹⁴⁸ sn The principle is established in the first line with the emblem: Those who faithfully serve will be rewarded in kind. The second half of the proverb makes the point from this illustration.

[27:18]  ¹⁴⁹ sn The Hebrew participle translated “takes care of” (שֹׁמֵר, shomer) describes a careful watching over or looking after, a meticulous service, anticipating the needs and safeguarding the charge. Such a servant need not worry about his efforts going unrecognized and unrewarded (e.g., Prov 22:29; 2 Tim 2:6, 15).

[28:21]  ¹⁵⁰ tn The construction uses the Hiphil infinitive הַכֵּר (hakken) as the subject of the sentence: “to have respect for [or, recognize] persons is not good” (e.g., 24:23; 18:5; Deut 1:17; Lev 19:15). Such favoritism is “not good”; instead, it is a miscarriage of justice and is to be avoided.

[28:21]  ¹⁵¹ tn Heb “not good.” This is a figure of speech known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”

[28:21]  ¹⁵² tn The meaning and connection of the line is not readily clear. It could be taken in one of two ways: (1) a person can steal even a small piece of bread if hungry, and so the court should show some compassion, or it should show no partiality even in such a pathetic case; (2) a person could be bribed for a very small price (a small piece of bread being the figure representing this). This second view harmonizes best with the law.

[28:23]  ¹⁵³ tn Or “rebukes” (NAB, NASB, NIV, NRSV).

[28:23]  ¹⁵⁴ tn Heb “a man,” but the context does not indicate this should be limited only to males.

[28:23]  ¹⁵⁵ 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]  ¹⁵⁶ 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.

[29:4]  ¹⁵⁷ 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]  ¹⁵⁸ tn Or “country.” This term functions as a metonymy of subject for the people in the land.

[29:4]  ¹⁵⁹ 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.

[29:16]  ¹⁶⁰ tn The verb רָבָה (ravah), which is repeated twice in this line, means “to increase.” The first occurrence here is usually taken to mean that when the wicked increase they hold the power (cf. NRSV, NLT “are in authority”; TEV, CEV “are in power”). The text does not explain the details, only that when the wicked increase sin will increase in the land.

[29:16]  ¹⁶¹ sn The Hebrew verb translated “see” in this context indicates a triumph: The righteous will gaze with satisfaction, or they will look on the downfall of the wicked triumphantly (e.g., Pss 37:4 and 112:8). The verse is teaching that no matter how widespread evil may be, the righteous will someday see its destruction.

[31:9]  ¹⁶² tn The noun צֶדֶק (tsedeq) serves here as an adverbial accusative of manner. The decisions reached (שְׁפָט, shÿfat) in this advocacy must conform to the standard of the law. So it is a little stronger than “judging fairly” (cf. NIV, NCV), although it will be fair if it is done righteously for all.

[31:9]  ¹⁶³ sn Previously the noun דִּין (din, judgment”) was used, signifying the legal rights or the pleas of the people. Now the imperative דִּין is used. It could be translated “judge,” but in this context “judge the poor” could be misunderstood to mean “condemn.” Here advocacy is in view, and so “plead the cause” is a better translation (cf. NASB, NIV, NRSV “defend the rights”). It was – and is – the responsibility of the king (ruler) to champion the rights of the poor and needy, who otherwise would be ignored and oppressed. They are the ones left destitute by the cruelties and inequalities of life (e.g., 2 Sam 14:4-11; 1 Kgs 3:16-28; Pss 45:3-5, 72:4; Isa 9:6-7).

[31:10]  ¹⁶⁴ sn The book of Proverbs comes to a close with this poem about the noble wife. A careful reading of the poem will show that it is extolling godly wisdom that is beneficial to the family and the society. Traditionally it has been interpreted as a paradigm for godly women. And while that is valid in part, there is much more here. The poem captures all the themes of wisdom that have been presented in the book and arranges them in this portrait of the ideal woman (Claudia V. Camp, Wisdom and the Feminine in the Book of Proverbs, 92-93). Any careful reading of the passage would have to conclude that if it were merely a paradigm for women what it portrays may well be out of reach – she is a wealthy aristocrat who runs an estate with servants and conducts business affairs of real estate, vineyards, and merchandising, and also takes care of domestic matters and is involved with charity. Moreover, it says nothing about the woman’s personal relationship with her husband, her intellectual and emotional strengths, or her religious activities (E. Jacob, “Sagesse et Alphabet: Pr. 31:10-31,” Hommages à A. Dont-Sommer, 287-95). In general, it appears that the “woman” of Proverbs 31 is a symbol of all that wisdom represents. The poem, then, plays an important part in the personification of wisdom so common in the ancient Near East. But rather than deify Wisdom as the other ANE cultures did, Proverbs simply describes wisdom as a woman. Several features will stand out in the study of this passage. First, it is an alphabetic arrangement of the virtues of wisdom (an acrostic poem). Such an acrostic was a way of organizing the thoughts and making them more memorable (M. H. Lichtenstein, “Chiasm and Symmetry in Proverbs 31,” CBQ 44 [1982]: 202-11). Second, the passage is similar to hymns, but this one extols wisdom. A comparison with Psalm 111 will illustrate the similarities. Third, the passage has similarities with heroic literature. The vocabulary and the expressions often sound more like an ode to a champion than to a domestic scene. Putting these features together, one would conclude that Proverbs 31:10-31 is a hymn to Lady Wisdom, written in the heroic mode. Using this arrangement allows the sage to make all the lessons of wisdom in the book concrete and practical, it provides a polemic against the culture that saw women as merely decorative, and it depicts the greater heroism as moral and domestic rather than only exploits on the battlefield. The poem certainly presents a pattern for women to follow. But it also presents a pattern for men to follow as well, for this is the message of the book of Proverbs in summary.

[31:10]  ¹⁶⁵ sn The poem begins with a rhetorical question (a figure of speech known as erotesis). This is intended to establish the point that such a noble wife is rare. As with wisdom in the book of Proverbs, she has to be found.

[31:10]  ¹⁶⁶ tn The first word in the Hebrew text (אֵשֶׁת, ’eshet) begins with א (alef), the first letter in the Hebrew alphabet.

[31:10]  ¹⁶⁷ tn Heb “a woman of valor.” This is the same expression used to describe Ruth (e.g., Ruth 3:11). The term חַיִל (khayil) here means “moral worth” (BDB 298 s.v.); cf. KJV “a virtuous woman.” Elsewhere the term is used of physical valor in battle, e.g., “mighty man of valor,” the land-owning aristocrat who could champion the needs of his people in times of peace or war (e.g., Judg 6:12). Here the title indicates that the woman possesses all the virtues, honor, and strength to do the things that the poem will set forth.

[31:10]  ¹⁶⁸ sn This line expresses that her value (Heb “her price”), like wisdom, is worth more than rubies (e.g., 3:15; 8:11).

[31:31]  ¹⁶⁹ tn The first word of the twenty-second line begins with ת (tav), the last letter of the Hebrew alphabet.

[31:31]  ¹⁷⁰ tn Heb “Give her from the fruit of her hands.” The expression “the fruit of her hands” employs two figures. The word “fruit” is a figure known as hypocatastasis, an implied comparison, meaning “what she produces.” The word “hand” is a metonymy of cause, meaning her efforts to produce things. So the line is saying essentially “give her her due.” This would either mean give her credit for what she has done (the option followed by the present translation; cf. TEV) or reward her for what she has done (cf. NAB, NIV, NLT).

[31:31]  ¹⁷¹ sn Psalm 111 began with the imperative יָה הָלְלוּ (halÿlu yah, “praise the Lord”), and this poem ends with the jussive וִיהָלְלוּהָּ (vihalÿluha, “and let [her works] praise her”). Psalm 111:2 speaks of God’s works, and this verse of the woman’s (or wisdom’s) works that deserve praise.

[31:31]  ¹⁷² tn “Gates” is a metonymy of subject. It refers to the people and the activity that occurs in the gates – business dealings, legal transactions, and social meetings. The term “city” is supplied in the translation for clarity. One is reminded of the acclaim given to Ruth by Boaz: “for all the gate of my people knows that you are a noble woman [אֵשֶׁת חַיִל, ’eshet khayil]” (Ruth 3:11).