Amsal 1:29
Konteks1:29 Because 1 they hated moral knowledge, 2
and did not choose to fear the Lord, 3
Amsal 8:6
Konteks8:6 Listen, for I will speak excellent things, 4
and my lips will utter 5 what is right.
Amsal 11:6
Konteks11:6 The righteousness of the upright will deliver them, 6
but the faithless will be captured 7 by their own desires. 8
Amsal 13:15
Konteks13:15 Keen insight 9 wins 10 favor,
but the conduct 11 of the unfaithful is harsh. 12
Amsal 13:17
Konteks13:17 An unreliable 13 messenger falls 14 into trouble, 15
but a faithful envoy 16 brings 17 healing.
Amsal 16:5
Konteks16:5 The Lord abhors 18 every arrogant person; 19
rest assured 20 that they will not go unpunished. 21
Amsal 21:28
Konteks21:28 A lying witness 22 will perish, 23
but the one who reports accurately speaks forever. 24
Amsal 22:17
Konteks22:17 Incline your ear 26 and listen to the words of the wise,
and apply your heart to my instruction. 27
Amsal 22:20
Konteks22:20 Have I not written thirty sayings 28 for you,
sayings 29 of counsel and knowledge,
Amsal 23:26
Konteks23:26 Give me your heart, my son, 30
and let your eyes observe my ways;
[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
[8:6] 4 tn Heb “noble” or “princely.” Wisdom begins the first motivation by claiming to speak noble things, that is, excellent things.
[8:6] 5 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.
[11:6] 6 sn The contrast is between being rescued or delivered (נָצַל, natsal) and being captured (לָכַד, lakhad). Righteousness is freeing; [evil] desires are enslaving.
[11:6] 7 tn Heb “taken captive” (so NRSV); NIV, TEV “are trapped.”
[11:6] 8 tn Heb “but by the desire of the faithless are they taken captive.”
[13:15] 9 tn Heb “good insight.” The expression שֵׂכֶל־טוֹב (sekhel-tov) describes a person who has good sense, sound judgment, or wise opinions (BDB 968 s.v. שֵׂכֶל).
[13:15] 10 tn Heb “gives”; NASB “produces.”
[13:15] 11 tn Heb “way,” frequently for conduct, behavior, or lifestyle.
[13:15] 12 tc The MT reads אֵיתָן (’etan, “enduring; permanent; perennial”; BDB 450 s.v. יתן 1). Several scholars suggest that the text here is corrupt and the reading should be “harsh; hard; firm; rugged” (BDB 450 s.v. 2). G. R. Driver suggested that לֹא (lo’, “not”) was dropped before the word by haplography and so the meaning would have been not “enduring” but “passing away” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 181). The LXX, Syriac, and Tg. Prov 13:15 reflect a Hebrew Vorlage of תֹאבֵד (to’ved) “are destroyed.” The BHS editors suggest emending the text to אֵידָם (’edam) “their calamity” from אֵיד (’ed, “calamity, distress”; BDB 15 s.v.): “the way of the faithless [leads to] their calamity.” The idea of “harsh” or “hard” could also be drawn from a meaning of the word in the MT meaning “firm,” that is, enduring.
[13:17] 14 tn The RSV changes this to a Hiphil to read, “plunges [men] into trouble.” But the text simply says the wicked messenger “falls into trouble,” perhaps referring to punishment for his bad service.
[13:17] 16 tn Heb “an envoy of faithfulness.” The genitive אֱמוּנִים (’emunim, “faithfulness”) functions as an attributive adjective: “faithful envoy.” The plural form אמונים (literally, “faithfulnesses”) is characteristic of abstract nouns. The term “envoy” (צִיר, tsir) suggests that the person is in some kind of government service (e.g., Isa 18:2; Jer 49:14; cf. KJV, ASV “ambassador”). This individual can be trusted to “bring healing” – be successful in the mission. The wisdom literature of the ancient Neat East has much to say about messengers.
[13:17] 17 tn The verb “brings” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
[16:5] 18 tn Heb “an abomination of the
[16:5] 19 tn Heb “every proud of heart”; NIV “all the proud of heart.” “Heart” is the genitive of specification; the phrase is talking about people who have proud hearts, whose ideas are arrogant. These are people who set themselves presumptuously against God (e.g., 2 Chr 26:16; Ps 131:1; Prov 18:12).
[16:5] 20 tn Heb “hand to hand.” This idiom means “you can be assured” (e.g., Prov 11:21).
[16:5] 21 tc The LXX has inserted two couplets here: “The beginning of a good way is to do justly, // and it is more acceptable with God than to do sacrifices; // he who seeks the
[16:5] tn The B-line continues the A-line, but explains what it means that they are an abomination to the
[21:28] 22 tn Heb “a witness of lies,” an attributive genitive.
[21:28] 23 tn The Hebrew verb translated “will perish” (יֹאבֵד, yo’bed) could mean that the false witness will die, either by the hand of God or by the community. But it also could be taken in the sense that the false testimony will be destroyed. This would mean that “false witness” would be a metonymy of cause – what he says will perish (cf. NCV “will be forgotten”).
[21:28] 24 tn Heb “but a man who listens speaks forever.” The first part of it may mean (1) a true witness, one who reports what he actually hears. But it may also refer to (2) someone who listens to the false testimony given by the false witness. The NIV follows the suggestion of a homonym for the Hebrew word with the meaning “will perish/be destroyed”: “will be destroyed forever.” This suggests a synonymous pair of ideas rather than a contrast. Others accept antithetical parallelism. C. H. Toy suggested an idea like “be established” to contrast with “will perish” (Proverbs [ICC], 411). W. McKane suggested it meant the truthful witness “will speak to the end” without being put down (Proverbs [OTL], 556). It is simpler to interpret the words that are here in the sense of a contrast. The idea of speaking forever/to the end would then be hyperbolic.
[22:17] 25 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] 26 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] 27 tn Heb “knowledge” (so KJV, NASB); in this context it refers to the knowledge that is spoken by the wise, hence “instruction.”
[22:20] 28 tn Older English versions and a few more recent ones render this phrase as either “excellent things” following the Qere (so KJV, ASV, NASB, NKJV), “officers,” or “heretofore” [day before yesterday], following the Kethib. However (as in most recent English versions) the Qere should be rendered “thirty,” referring to the number in the collection (cf. NAB, NIV, NRSV, NLT).
[22:20] 29 tn The term “sayings” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity.
[23:26] 30 tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes.
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