Amsal 1:5

1:5 (Let the wise also ¹  hear ²  and gain ³  instruction,

and let the discerning ⁴  acquire ⁵  guidance! ⁶ )

Amsal 1:20

Warning Against Disregarding Wisdom

1:20 Wisdom ⁷  calls out ⁸  in the street,

she shouts loudly ⁹  in the plazas; ¹⁰ 

Amsal 2:3

2:3 indeed, if ¹¹  you call out for ¹²  discernment ¹³  –

raise your voice ¹⁴  for understanding –

Amsal 3:7

3:7 Do not be wise in your own estimation; ¹⁵ 

fear the Lord and turn away from evil. ¹⁶ 

Amsal 3:13

Blessings of Obtaining Wisdom

3:13 Blessed ¹⁷  is the one ¹⁸  who finds ¹⁹  wisdom,

and the one who obtains ²⁰  understanding.

Amsal 4:18

4:18 But the path of the righteous is like the bright morning light, ²¹ 

growing brighter and brighter ²²  until full day. ²³ 

Amsal 8:3

8:3 beside the gates opening into ²⁴  the city,

at the entrance of the doorways she cries out: ²⁵ 

Amsal 8:19

8:19 My fruit is better than the purest gold, ²⁶ 

and what I produce ²⁷  is better than choice silver.

Amsal 8:25

8:25 before the mountains were set in place –

before the hills – I was born,

Amsal 9:7

9:7 Whoever corrects ²⁸  a mocker is asking for ²⁹  insult; ³⁰ 

whoever reproves a wicked person receives ³¹  abuse.

Amsal 9:9

9:9 Give instruction ³²  to a wise person, ³³  and he will become wiser still;

teach ³⁴  a righteous person and he will add to his ³⁵  learning.

Amsal 9:11

9:11 For because ³⁶  of me your days will be many,

and years will be added ³⁷  to your life.

Amsal 9:17

9:17 “Stolen waters ³⁸  are sweet,

and food obtained in secret ³⁹  is pleasant!”

Amsal 10:16

10:16 The reward ⁴⁰  which the righteous receive ⁴¹  is life;

the recompense ⁴²  which the wicked receive ⁴³  is judgment. ⁴⁴ 

Amsal 11:15

11:15 The one who puts up security for a stranger ⁴⁵  will surely have trouble, ⁴⁶ 

but whoever avoids ⁴⁷  shaking hands ⁴⁸  will be secure.

Amsal 11:24

11:24 One person is generous ⁴⁹  and yet grows more wealthy, ⁵⁰ 

but another withholds more than he should ⁵¹  and comes to poverty. ⁵² 

Amsal 11:31

11:31 If the righteous are recompensed on earth, ⁵³ 

how much more ⁵⁴  the wicked sinner! ⁵⁵ 

Amsal 12:9

12:9 Better is a person of humble standing ⁵⁶  who nevertheless has a servant, ⁵⁷ 

than one who pretends to be somebody important ⁵⁸  yet has no food.

Amsal 12:26

12:26 The righteous person is cautious in his friendship, ⁵⁹ 

but the way of the wicked leads them astray.

Amsal 15:11

15:11 Death and Destruction ⁶⁰  are before the Lord –

how much more ⁶¹  the hearts of humans! ⁶² 

Amsal 16:21

16:21 The one who is wise in heart ⁶³  is called ⁶⁴  discerning,

and kind speech ⁶⁵  increases persuasiveness. ⁶⁶ 

Amsal 16:23-24

16:23 A wise person’s heart ⁶⁷  makes his speech wise ⁶⁸ 

and it adds persuasiveness ⁶⁹  to his words. ⁷⁰ 

16:24 Pleasant words are like ⁷¹  a honeycomb, ⁷² 

sweet to the soul and healing ⁷³  to the bones.

Amsal 17:7

17:7 Excessive ⁷⁴  speech ⁷⁵  is not becoming for a fool; ⁷⁶ 

how much less are lies ⁷⁷  for a ruler! ⁷⁸ 

Amsal 17:12

17:12 It is better for a person to meet ⁷⁹  a mother bear being robbed of her cubs,

than ⁸⁰  to encounter ⁸¹  a fool in his folly. ⁸² 

Amsal 19:10

19:10 Luxury is not appropriate ⁸³  for a fool; ⁸⁴ 

how much less for a servant to rule over princes! ⁸⁵ 

Amsal 19:18

19:18 Discipline your child, for ⁸⁶  there is hope,

but do not set your heart ⁸⁷  on causing his death. ⁸⁸ 

Amsal 19:25

19:25 Flog ⁸⁹  a scorner, and as a result the simpleton ⁹⁰  will learn prudence; ⁹¹ 

correct a discerning person, and as a result he will understand knowledge. ⁹² 

Amsal 20:15

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

but ⁹³  words of knowledge ⁹⁴  are like ⁹⁵  a precious jewel.

Amsal 24:13

24:13 Eat honey, ⁹⁶  my child, for it is good,

and honey from the honeycomb is sweet to your taste.

Amsal 25:6

25:6 Do not honor yourself before the king,

and do not stand in the place of great men;

Amsal 25:27

25:27 It is not good ⁹⁷  to eat too much honey,

nor is it honorable for people to seek their own glory. ⁹⁸ 

Amsal 26:10

26:10 Like an archer who wounds at random, ⁹⁹ 

so is the one who hires ¹⁰⁰  a fool or hires any passer-by.

Amsal 27:4

27:4 Wrath is cruel and anger is overwhelming, ¹⁰¹ 

but who can stand before jealousy? ¹⁰² 

Amsal 27:6-7

27:6 Faithful ¹⁰³  are the wounds of a friend,

but the kisses ¹⁰⁴  of an enemy are excessive. ¹⁰⁵ 

27:7 The one whose appetite ¹⁰⁶  is satisfied loathes honey,

but to the hungry mouth ¹⁰⁷  every bitter thing is sweet.

Amsal 27:9

27:9 Ointment and incense make the heart rejoice, ¹⁰⁸ 

likewise the sweetness of one’s friend from sincere counsel. ¹⁰⁹ 

Amsal 28:3

28:3 A poor person ¹¹⁰  who oppresses the weak

is like ¹¹¹  a driving rain without food. ¹¹² 

Amsal 28:25

28:25 The greedy person ¹¹³  stirs up dissension, ¹¹⁴ 

but the one who trusts ¹¹⁵  in the Lord will prosper. ¹¹⁶ 

Amsal 30:2

30:2 Surely ¹¹⁷  I am more brutish ¹¹⁸  than any other human being, ¹¹⁹ 

and I do not have human understanding; ¹²⁰ 

Amsal 30:9

30:9 lest I become satisfied and act deceptively ¹²¹ 

and say, “Who is the Lord?”

Or lest I become poor and steal

and demean ¹²²  the name of my God.

Amsal 30:30

30:30 a lion, mightiest ¹²³  of the beasts,

who does not retreat from anything;

Amsal 31:29

31:29 “Many ¹²⁴  daughters ¹²⁵  have done valiantly, ¹²⁶ 

but you surpass them all!”

[1:5]  ¹ tn The term “also” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[1:5]  sn Verse 5 functions as a parenthesis in the purpose statements of 1:1-7. There are two purpose statements in 1:2 (“to know wisdom” and “to discern sayings”). The first is stated in detail in 1:3-4, first from the perspective of the student then the teacher. 1:6 will state the second purpose of 1:2. But between the two the writer notes that even the wise can become wiser. The book is not just for neophytes; it is for all who want to grow in wisdom.

[1:5]  ² tn The verb יִשְׁמַע (yishma’) functions as a jussive of advice or counsel (“Let him hear!”) rather than a customary imperfect (“he will hear”). The jussive is supported by the parallelism with the following Hiphil jussive וְיוֹסֶף (vÿyosef, “Let him add!”).

[1:5]  ³ tn Heb “add.”

[1:5]  ⁴ tn The Niphal substantival participle נָבוֹן (navon, “discerning”), rather than the noun, is used to describe a person who is habitually characterized by discernment. 1:5 forms a striking contrast to 1:4 – there was the simpleton and the youth, here the wise and discerning. Both need this book.

[1:5]  ⁵ tn The Hiphil verb וְיוֹסֶף (vÿyosef) is a jussive rather than an imperfect as the final short vowel (segol) and accent on the first syllable shows (BDB 415 s.v. יָסַף Hiph).

[1:5]  ⁶ tn The noun תַּחְבֻּלָה (takhbulah, “direction; counsel”) refers to moral guidance (BDB 287 s.v.). It is related to חֹבֵל (khovel, “sailor”), חִבֵּל (khibel, “mast”) and חֶבֶל (khevel, “rope; cord”), so BDB suggests it originally meant directing a ship by pulling ropes on the mast. It is used in a concrete sense of God directing the path of clouds (Job 37:12) and in a figurative sense of moral guidance (Prov 11:14; 20:18; 24:6). Here it refers to the ability to steer a right course through life (A. Cohen, Proverbs, 2).

[1:20]  ⁷ tn The noun חָכְמָה (khokhmah, “wisdom”) is the abstract feminine plural form. It probably functions as a plural of intensity, stressing the all-embracing, elevated wisdom (W. McKane, Proverbs [OTL], 272). As in 8:1-9:11, Wisdom is personified as a righteous woman in 1:20-33.

[1:20]  ⁸ sn The verb רָנַן (ranan, “to cry out, give a ringing cry”) always expresses excitement, whether of joyful praise or lamentable sorrow (BDB 943 s.v.). Here it is an excited summons.

[1:20]  ⁹ tn Heb “she gives her voice.” The expression means to shout loudly (BDB 679 s.v. נָתַן Qal.x).

[1:20]  ¹⁰ sn The word רְחֹבוֹת (rÿkhovot, “plazas”) refers to the wide plazas or broad open spaces near the gate where all the people assembled. The personification of wisdom as a woman crying out in this place would be a vivid picture of the public appeal to all who pass by.

[2:3]  ¹¹ tn Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said.

[2:3]  ¹² tn Heb “summon.”

[2:3]  ¹³ sn The noun recalls the second purpose of the book (1:2). It is also cognate to the last word of 2:2, forming a transition. The two objects of the prepositions in this verse are actually personifications, as if they could be summoned.

[2:3]  ¹⁴ tn Heb “give your voice”; the expression is idiomatic for raising or lifting the voice to make a sound that carries further (e.g., Jer 2:15). This deliberate expression indicates that something significant is being uttered. J. H. Greenstone says, “If it [understanding] does not come at your first call, raise your voice to a higher pitch, put forth greater efforts” (Proverbs, 17).

[3:7]  ¹⁵ tn Heb “in your own eyes” (so NAB, NIV, NRSV); NLT “Don’t be impressed with your own wisdom.”

[3:7]  ¹⁶ sn The second colon clarifies the first. If one fears the Lord and turns away from evil, then he is depending on the Lord and not wise in his own eyes. There is a higher source of wisdom than human insight.

[3:13]  ¹⁷ tn Although the word אַשְׁרֵי (’ashre, “blessed”) is frequently translated “happy” here (so KJV, ASV, NAB, NCV, NRSV, TEV, NLT), such a translation can be somewhat misleading because the word means more than that – “happiness” depends on one’s circumstances. This word reflects that inner joy and heavenly bliss which comes to the person who is pleasing to God, whose way is right before God.

[3:13]  ¹⁸ tn Heb “the man” (also again in the following line).

[3:13]  ¹⁹ tn The perfect tense verb may be classified as a characteristic or gnomic perfect, as the parallel imperfect tense verb suggests (see note on v. 13b).

[3:13]  ²⁰ tn The imperfect tense verb may be classified as a progressive or habitual imperfect.

[4:18]  ²¹ tn Heb “like light of brightness.” This construction is an attributive genitive: “bright light.” The word “light” (אוֹר, ’or) refers to the early morning light or the dawn (BDB 21 s.v.). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe – the opposite of what darkness represents.

[4:18]  ²² tn The construction uses the Qal active participle of הָלַךְ (halakh) in a metaphorical sense to add the idea of continuance or continually to the participle הוֹלֵךְ (holekh). Here the path was growing light, but the added participle signifies continually.

[4:18]  ²³ tn Heb “until the day is established.” This expression refers to the coming of the full day or the time of high noon.

[8:3]  ²⁴ tn Heb “at the mouth of.”

[8:3]  ²⁵ tn The cry is a very loud ringing cry that could not be missed. The term רָנַן (ranan) means “to give a ringing cry.” It is often only a shrill sound that might come with a victory in battle, but its use in the psalms for praise shows that it also can have clear verbal content, as it does here. For wisdom to stand in the street and give such a ringing cry would mean that it could be heard by all. It was a proclamation.

[8:19]  ²⁶ tn The two synonyms, “than gold, than fine gold” probably form a hendiadys here to express “the very finest gold.”

[8:19]  ²⁷ sn The language of the text with “fruit” and “ingathering” is the language of the harvest – what the crops yield. So the figure is hypocatastasis, comparing what wisdom produces to such crops.

[9:7]  ²⁸ tn The active participle יֹסֵר (yoser) describes one who tries to correct by means of instruction and discipline; it is paralleled by the Hiphil participle which refers to someone who rebukes or reproves another. Anyone trying this on these types of people would be inviting trouble.

[9:7]  ²⁹ tn Heb “receives for himself.”

[9:7]  ³⁰ tn The word means “dishonor” or “disgrace.” It is paralleled with מוּמוֹ (mumo), translated “abuse.” The latter term means “blemish,” although some would emend the text to read “reproach.” The MT is figurative but not impossible to interpret: Whoever tries to rebuke a wicked person will receive only insults and perhaps physical attack.

[9:7]  ³¹ tn The verb “receives” is supplied in the translation for the sake of clarity and smoothness.

[9:9]  ³² tn The noun “instruction” does not appear in the Hebrew text, but is supplied in the translation.

[9:9]  ³³ sn The parallelism shows what Proverbs will repeatedly stress, that the wise person is the righteous person.

[9:9]  ³⁴ tn The Hiphil verb normally means “to cause to know, make known”; but here the context suggests “to teach” (so many English versions).

[9:9]  ³⁵ tn The term “his” does not appear in the Hebrew text, but is supplied for the sake of smoothness and clarity.

[9:11]  ³⁶ 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]  ³⁷ 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.

[9:17]  ³⁸ sn The offer is not wine and meat (which represented wisdom), but water that is stolen. The “water” will seem sweeter than wine because it is stolen – the idea of getting away with something exciting appeals to the baser instincts. In Proverbs the water imagery was introduced earlier in 5:15-19 as sexual activity with the adulteress, which would seem at the moment more enjoyable than learning wisdom. Likewise bread will be drawn into this analogy in 30:20. So the “calling out” is similar to that of wisdom, but what is being offered is very different.

[9:17]  ³⁹ tn Heb “bread of secrecies.” It could mean “bread [eaten in] secret places,” a genitive of location; or it could mean “bread [gained through] secrets,” a genitive of source, the secrecies being metonymical for theft. The latter makes a better parallelism in this verse, for bread (= sexually immoral behavior) gained secretly would be like stolen water.

[10:16]  ⁴⁰ 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]  ⁴¹ tn Heb “the recompense of the righteous.”

[10:16]  ⁴² 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]  ⁴³ tn Heb “the harvest of the wicked.”

[10:16]  ⁴⁴ 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.

[11:15]  ⁴⁵ sn The “stranger” could refer to a person from another country or culture, as it often does; but it could also refer to an unknown Israelite, with the idea that the individual stands outside the known and respectable community.

[11:15]  ⁴⁶ tn The sentence begins with the Niphal imperfect and the cognate (רַע־יֵרוֹעַ, ra’-yeroa’), stressing that whoever does this “will certainly suffer hurt.” The hurt in this case will be financial responsibility for a bad risk.

[11:15]  ⁴⁷ tn Heb “hates.” The term שֹׂנֵא (shoneh) means “to reject,” and here “to avoid.” The participle is substantival, functioning as the subject of the clause. The next participle, תֹקְעִים (toq’im, “striking hands”), is its object, telling what is hated. The third participle בּוֹטֵחַ (boteakh, “is secure”) functions verbally.

[11:15]  ⁴⁸ tn Heb “striking.” The imagery here is shaking hands to seal a contract. The term “hands” does not appear in the Hebrew text, but is implied.

[11:24]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn Heb “more than what is right.” This one is not giving enough, but saving for himself.

[11:24]  ⁵² 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.

[11:31]  ⁵³ tc The LXX introduces a new idea: “If the righteous be scarcely saved” (reflected in 1 Pet 4:18). The Greek translation “scarcely” could have come from a Vorlage of בַּצָּרָה (batsarah, “deficiency” or “want”) or בָּצַּר (batsar, “to cut off; to shorten”) perhaps arising from confusion over the letters. The verb “receive due” could only be translated “saved” by an indirect interpretation. See J. Barr, “בארץ ~ ΜΟΛΙΣ: Prov. XI.31, I Pet. IV.18,” JSS 20 (1975): 149-64.

[11:31]  ⁵⁴ tn This construction is one of the “how much more” arguments – if this be true, how much more this (arguing from the lesser to the greater). The point is that if the righteous suffer for their sins, certainly the wicked will as well.

[11:31]  ⁵⁵ tn Heb “the wicked and the sinner.” The two terms may form a hendiadys with the first functioning adjectivally: “the wicked sinner.”

[12:9]  ⁵⁶ tn Heb “one who is lightly regarded.” The verb קָלָה (qalah) means “to be lightly esteemed; to be dishonored; to be degraded” (BDB 885 s.v.).

[12:9]  ⁵⁷ tn The meaning of the phrase וְעֶבֶד לוֹ (vÿ’eved lo) is ambiguous; the preposition is either possessive (“has a servant”) or a reflexive indirect object (“is a servant for himself”; cf. NAB, TEV). Several versions (LXX, Vulgate, Syriac) read “and yet has a servant.”

[12:9]  ⁵⁸ tn Heb “who feigns importance.” The term מְתַכַּבֵּד (mÿtakkabed, from כָּבֵד, caved, “to be weighty; to be honored; to be important”) is an example of the so-called “Hollywood” Hitpael which describes a person putting on an act (BDB 458 s.v. כָּבֵד Hitp.2).

[12:9]  sn This individual lives beyond his financial means in a vain show to impress other people and thus cannot afford to put food on the table.

[12:26]  ⁵⁹ tn The line has several possible translations: (1) The verb יָתֵר (yater) can mean “to spy out; to examine,” which makes a good contrast to “lead astray” in the parallel colon. (2) יָתֵר could be the Hophal of נָתַר (natar, Hiphil “to set free”; Hophal “to be set free”): “the righteous is delivered from harm” [reading mera`ah] (J. A. Emerton, “A Note on Proverbs 12:26,” ZAW 76 [1964]: 191-93). (3) Another option is, “the righteous guides his friend aright” (cf. NRSV, NLT).

[15:11]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² tn Heb “the hearts of the sons of man,” although here “sons of man” simply means “men” or “human beings.”

[16:21]  ⁶³ tn Heb “wise of heart” (so NRSV).

[16:21]  ⁶⁴ tn Heb “to the wise of heart it will be called discerning.” This means that the wise of heart, those who make wise decisions (“heart” being the metonymy), will gain a reputation of being the discerning ones.

[16:21]  ⁶⁵ tn Heb “sweetness of lips.” The term “lips” is a metonymy of cause, meaning what is said. It is a genitive of specification. The idea of “sweetness” must be gracious and friendly words. The teaching will be well-received because it is both delightful and persuasive (cf. NIV “pleasant words promote instruction”).

[16:21]  ⁶⁶ tn Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”

[16:23]  ⁶⁷ tn Or “mind” (cf. NCV, NRSV, NLT).

[16:23]  ⁶⁸ tn Heb “makes wise his mouth,” with “mouth” being a metonymy of cause for what is said: “speech.”

[16:23]  ⁶⁹ sn Those who are wise say wise things. The proverb uses synthetic parallelism: The first line asserts that the wise heart ensures that what is said is wise, and the second line adds that such a person increases the reception of what is said.

[16:23]  ⁷⁰ tn Heb “to his lips.” The term “lips” functions as a metonymy of cause for what is said.

[16:24]  ⁷¹ 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.

[16:24]  ⁷² sn The metaphor of honey or the honeycomb is used elsewhere in scripture, notably Ps 19:10 [11]. Honey was used in Israel as a symbol of the delightful and healthy products of the land – “a land flowing with milk and honey” (Deut 6:3).

[16:24]  ⁷³ sn Two predicates are added to qualify the metaphor: The pleasant words are “sweet” and “healing.” “Soul” includes in it the appetites, physical and spiritual; and so sweet to the “soul” would summarize all the ways pleasant words give pleasure. “Bones” is a metonymy of subject, the boney framework representing the whole person, body and soul. Pleasant words, like honey, will enliven and encourage the whole person. One might recall, in line with the imagery here, how Jonathan’s eyes brightened when he ate from the honeycomb (1 Sam 14:27).

[17:7]  ⁷⁴ tn The word יֶתֶר (yeter) could be rendered either “arrogant” (cf. NIV) or “excellent” (cf. KJV, NASB; NLT “eloquent”) because the basic idea of the word is “remainder; excess,” from the verb “be left over.” It describes “lofty” speech (arrogant or excellent) that is not suited for the fool. The Greek version, using pista, seems to support the idea of “excellent,” and makes a contrast: “words that are excellent do not fit a fool.” The idea of arrogance (NIV) fits if it is taken in the sense of lofty, heightened, or excessive language.

[17:7]  ⁷⁵ tn “a lip of excess.” The term “lip” is a metonymy for what is said.

[17:7]  ⁷⁶ sn The “fool” proper, described by the term נָבָל (naval), occurs only here, in v. 21, and in 30:22 in the book. It describes someone who is godless and immoral in an overbearing way (e.g., 1 Sam 25:25; Ps 14:1). A fool should restrain his words lest his foolishness spew out.

[17:7]  ⁷⁷ tn Heb “speech of falsehood”; NRSV “false speech.”

[17:7]  ⁷⁸ sn This “ruler” (KJV, NASB “prince”; NAB “noble”) is a gentleman with a code of honor, to whom truthfulness is second nature (W. McKane, Proverbs [OTL], 507). The word describes one as “inclined, generous, noble” (BDB 622 s.v. נָדִיב). It is cognate to the word for the “free will offering.” So for such a noble person lies are not suited. The argument is from the lesser to the greater – if fools shouldn’t speak lofty things, then honorable people should not lie (or, lofty people should not speak base things).

[17:12]  ⁷⁹ tn Heb “Let a man meet” (so NASB); NLT “It is safer to meet.” The infinitive absolute פָּגוֹשׁ (pagosh, “to meet”) functions as a jussive of advice. The bear meeting a man is less dangerous than a fool in his folly. It could be worded as a “better” saying, but that formula is not found here.

[17:12]  ⁸⁰ tn The second colon begins with וְאַל (vÿ’al), “and not.” This negative usually appears with volitives, so the fuller expression of the parallel line would be “and let not a fool in his folly [meet someone].”

[17:12]  ⁸¹ tn The words “to meet” are not in the Hebrew text, but are implied by the parallelism and are supplied in the translation for stylistic reasons.

[17:12]  ⁸² sn The human, who is supposed to be rational and intelligent, in such folly becomes more dangerous than the beast that in this case acts with good reason. As R. L. Alden comments, “Consider meeting a fool with a knife, or gun, or even behind the wheel of a car” (Proverbs, 134). See also E. Loewenstamm, “Remarks on Proverbs 17:12 and 20:27,” VT 37 (1967): 221-24. For a slightly different nuance cf. TEV “some fool busy with a stupid project.”

[19:10]  ⁸³ tn The form נָאוֶה (na’veh) is an adjective meaning “seemly; comely” in the older English versions like KJV, ASV, “fitting” in more recent ones (e.g., NASB, NIV, NRSV). The verbal root נוֹה only occurs in the Pilel stem; but it also has the basic meaning of “being fitting; being comely.” In this sentence the form is a predicate adjective.

[19:10]  ⁸⁴ sn The verse is simply observing two things that are misfits. It is not concerned with a fool who changes and can handle wealth, or a servant who changes to become a nobleman. It is focused on things that are incongruous.

[19:10]  ⁸⁵ sn In the ancient world the prince would be trained for his rule (hence, one of the original purposes of Proverbs). A slave ruling over princes would be arrogant and cruel, or foolish and unwise. For other unbearable things, e.g., 11:22; 17:7; 26:1; and 30:21-23.

[19:18]  ⁸⁶ tn The translation understands כִּי (ki) as causal. Some prefer to take כִּי as temporal and translate, “while there is hope” (so KJV, NASB, NCV, NRSV, NLT), meaning that discipline should be administered when the child is young and easily guided. In the causal reading of כִּי, the idea seems to be that children should be disciplined because change is possible due to their youth and the fact that they are not set in their ways.

[19:18]  ⁸⁷ tn The expression “do not lift up your soul/life” to his death may mean (1) “do not set your heart” on his death (cf. ASV, NAB, NASB, NRSV), or it may mean (2) “do not be a willing partner” (cf. NIV). The parent is to discipline a child, but he is not to take it to the extreme and destroy or kill the child.

[19:18]  ⁸⁸ tn The Hiphil infinitive construct הֲמִיתוֹ (h^amito) means “taking it to heart” in this line. The traditional rendering was “and let not your soul spare for his crying.” This involved a different reading than “causing his death” (J. H. Greenstone, Proverbs, 206-7).

[19:25]  ⁸⁹ tn The Hiphil imperfect תַּכֶּה (takeh) is followed by another imperfect. It could be rendered: “strike a scorner [imperfect of instruction] and a simpleton will become prudent.” But the first of the parallel verbs can also be subordinated to the second as a temporal or conditional clause. Some English versions translate “beat” (NAB “if you beat an arrogant man”), but this could be understood to refer to competition rather than physical punishment. Therefore “flog” has been used in the translation, since it is normally associated with punishment or discipline.

[19:25]  ⁹⁰ sn Different people learn differently. There are three types of people in this proverb: the scorner with a closed mind, the simpleton with an empty mind, and the discerning person with an open mind (D. Kidner, Proverbs [TOTC], 135). The simpleton learns by observing a scoffer being punished, even though the punishment will have no effect on the scoffer.

[19:25]  ⁹¹ sn The word is related to “shrewdness” (cf. 1:4). The simpleton will learn at least where the traps are and how to avoid them.

[19:25]  ⁹² tn The second half begins with הוֹכִיחַ (hokhiakh), the Hiphil infinitive construct. This parallels the imperfect tense beginning the first half; it forms a temporal or conditional clause as well, so that the main verb is “he will understand.”

[19:25]  sn The discerning person will learn from verbal rebukes. The contrast is caught in a wordplay in the Midrash: “For the wise a hint [r’mizo], for the fool a fist [kurmezo]” (Mishle 22:6).

[20:15]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ 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.

[24:13]  ⁹⁶ 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.

[25:27]  ⁹⁷ sn This is a figure of speech known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is bad!”

[25:27]  ⁹⁸ 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.

[26:10]  ⁹⁹ 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]  ¹⁰⁰ 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).

[27:4]  ¹⁰¹ tn Heb “fierceness of wrath and outpouring [= flood] of anger.” A number of English versions use “flood” here (e.g., NASB, NCV, NLT).

[27:4]  ¹⁰² tn The Hebrew term translated “jealousy” here probably has the negative sense of “envy” rather than the positive sense of “zeal.” It is a raging emotion (like “anger” and “wrath,” this word has nuances of heat, intensity) that defies reason at times and can be destructive like a consuming fire (e.g., 6:32-35; Song 8:6-7). The rhetorical question is intended to affirm that no one can survive a jealous rage. (Whether one is the subject who is jealous or the object of the jealousy of someone else is not so clear.)

[27:6]  ¹⁰³ 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]  ¹⁰⁴ 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]  ¹⁰⁵ 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.

[27:7]  ¹⁰⁶ tn Traditionally, “soul” (so KJV, ASV). The Hebrew text uses נֶפֶשׁ (nefesh) here for the subject – the full appetite [“soul”]. The word refers to the whole person with all his appetites. Here its primary reference is to eating, but it has a wider application than that – possession, experience, education, and the like.

[27:7]  ¹⁰⁷ tn Here the term נֶפֶשׁ (nefesh, traditionally, “soul”) is used again, now in contrast to describe the “hungry appetite” (cf. NRSV “ravenous appetite”), although “hungry mouth” might be more idiomatic for the idea. Those whose needs are great are more appreciative of things than those who are satisfied. The needy will be delighted even with bitter things.

[27:9]  ¹⁰⁸ sn The first line of the proverb provides the emblem to the parallel point. The emblem is the joy that anointing oil (ointment) and incense bring, and the point is the value of the advice of a friend.

[27:9]  ¹⁰⁹ tn Some think the MT is unintelligible as it stands: “The sweetness of his friend from the counsel of the soul.” The Latin version has “the soul is sweetened by the good counsels of a friend.” D. W. Thomas suggests, “counsels of a friend make sweet the soul” (“Notes on Some Passages in the Book of Proverbs,” VT 15 [1965]: 275). G. R. Driver suggests, “the counsel of a friend is sweeter than one’s own advice” (literally, “more than the counsel of the soul”). He also suggests “more than of fragrant wood.” See G. R. Driver, “Hebrew Notes,” ZAW 52 (1934): 54; idem, “Suggestions and Objections,” ZAW 55 (1937): 69-70. The LXX reads “and the soul is rent by misfortunes.” The MT, for want of better or more convincing readings, may be interpreted to mean something like “[Just as] ointment and incense brings joy to the heart, [so] the sweetness of one’s friend [comes] from his sincere counsel.”

[28:3]  ¹¹⁰ tc The MT reads “a poor man,” גֶּבֶר רָשׁ (gever rash); cf. KJV, NASB, NLT. The problem is that the poor in the book of Proverbs is not an oppressor and does not have the power to be such. So commentators assume the word is incorrect. By a slight change to רָשָׁע (rasha’) the reading becomes “a wicked ruler” [Heb “a wicked mighty man”]. There is no textual support for this change. The LXX, however, reads, “A courageous man oppresses the poor with impieties.” If “a poor man” is retained, then the oppression would include betrayal – one would expect a poor man to have sympathy for others who are impoverished, but in fact that is not the case. It is a sad commentary on human nature that the truly oppressed people can also be oppressed by other poor people.

[28:3]  ¹¹¹ 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.

[28:3]  ¹¹² sn “Food” is a metonymy of effect here. The picture is of the driving rain that should cause crops to grow so that food can be produced – but does not (some English versions assume the crops are destroyed instead, e.g., NCV, TEV, CEV, NLT). The point the proverb is making is that a show of strength may not produce anything except ruin.

[28:25]  ¹¹³ tn Heb “wide of soul.” This is an idiom meaning “a greedy person.” The term נֶפֶשׁ (nefesh, traditionally, “soul”) has here its more basic meaning of appetites (a person is a soul, a bundle of appetites; BDB 660 s.v. 5.a). It would mean “wide of appetite” (רְהַב־נֶפֶשׁ), thus “greedy.”

[28:25]  ¹¹⁴ sn Greed “stirs up” the strife. This individual’s attitude and actions stir up dissension because people do not long tolerate him.

[28:25]  ¹¹⁵ tn The construction uses the participle בּוֹטֵחַ (boteakh) followed by עַל־יְהוָה (’al-yÿhvah), which gives the sense of “relying confidently on the Lord.” This is the antithesis of the greedy person who pushes to get what he desires.

[28:25]  ¹¹⁶ tn The verb דָּשֵׁן (dashen) means “to be fat,” and in the Piel/Pual stems “to make fat/to be made fat” (cf. KJV, ASV). The idea of being “fat” was symbolic of health and prosperity – the one who trusts in the Lord will be abundantly prosperous and fully gratified (cf. NRSV “will be enriched”).

[30:2]  ¹¹⁷ tn The particle כִּי (ki) functions in an asseverative sense, “surely; indeed; truly” (R. J. Williams, Hebrew Syntax, 73, §449).

[30:2]  ¹¹⁸ tn The noun בַּעַר (ba’ar) means “brutishness”; here it functions as a predicate adjective. It is followed by מֵאִישׁ (me’ish) expressing comparative degree: “more than a man” or “more than any man,” with “man” used in a generic sense. He is saying that he has fallen beneath the level of mankind. Cf. NRSV “I am too stupid to be human.”

[30:2]  ¹¹⁹ tn Heb “than man.” The verse is using hyperbole; this individual feels as if he has no intelligence at all, that he is more brutish than any other human. Of course this is not true, or he would not be able to speculate on the God of the universe at all.

[30:2]  ¹²⁰ tn Heb “the understanding of a man,” with “man” used attributively here.

[30:9]  ¹²¹ tn The verb כָּחַשׁ (kakhash) means “to be disappointing; to deceive; to fail; to grow lean.” In the Piel stem it means “to deceive; to act deceptively; to cringe; to disappoint.” The idea of acting deceptively is illustrated in Hos 9:2 where it has the connotation of “disowning” or “refusing to acknowledge” (a meaning very close to its meaning here).

[30:9]  ¹²² tn The Hebrew verb literally means “to take hold of; to seize”; this produces the idea of doing violence to the reputation of God.

[30:30]  ¹²³ tn Heb “mighty among the beasts,” but referring to a superlative degree (“mightiest”).

[31:29]  ¹²⁴ tn The first word of the twentieth line begins with ר (resh), the twentieth letter of the Hebrew alphabet.

[31:29]  ¹²⁵ tn Or “women” (NAB, NIV, NRSV, NLT).

[31:29]  ¹²⁶ tn The word is the same as in v. 10, “noble, valiant.”