Amsal 1:9

1:9 For they will be like ¹  an elegant ²  garland ³  on ⁴  your head,

and like ⁵  pendants ⁶  around ⁷  your neck.

Amsal 2:6

2:6 For ⁸  the Lord gives ⁹  wisdom,

and from his mouth ¹⁰  comes ¹¹  knowledge and understanding.

Amsal 3:18

3:18 She is like ¹²  a tree of life ¹³  to those who obtain her, ¹⁴ 

and everyone who grasps hold of her will be blessed. ¹⁵ 

Amsal 9:10

9:10 The beginning ¹⁶  of wisdom is to fear the Lord, ¹⁷ 

and acknowledging ¹⁸  the Holy One ¹⁹  is understanding.

Amsal 9:12

9:12 If you are wise, you are wise to your own advantage, ²⁰ 

but if you are a mocker, ²¹  you alone must ²²  bear it. ²³ 

Amsal 10:21

10:21 The teaching ²⁴  of the righteous feeds ²⁵  many,

but fools die ²⁶  for lack of wisdom. ²⁷ 

Amsal 13:14

13:14 Instruction ²⁸  from the wise ²⁹  is like ³⁰  a life-giving fountain, ³¹ 

to turn ³²  a person ³³  from deadly snares. ³⁴ 

Amsal 16:24

16:24 Pleasant words are like ³⁵  a honeycomb, ³⁶ 

sweet to the soul and healing ³⁷  to the bones.

Amsal 17:8

17:8 A bribe works like ³⁸  a charm ³⁹  for the one who offers it; ⁴⁰ 

in whatever he does ⁴¹  he succeeds. ⁴² 

Amsal 18:4

18:4 The words of a person’s mouth are like ⁴³  deep waters, ⁴⁴ 

and ⁴⁵  the fountain of wisdom ⁴⁶  is like ⁴⁷  a flowing brook. ⁴⁸ 

Amsal 21:15

21:15 Doing ⁴⁹  justice brings ⁵⁰  joy to the righteous

and terror ⁵¹  to those who do evil.

Amsal 22:14

22:14 The mouth ⁵²  of an adulteress is like ⁵³  a deep pit; ⁵⁴ 

the one against whom the Lord is angry ⁵⁵  will fall into it. ⁵⁶ 

Amsal 28:21

28:21 To show partiality ⁵⁷  is terrible, ⁵⁸ 

for a person will transgress over the smallest piece of bread. ⁵⁹ 

Amsal 29:25

29:25 The fear of people ⁶⁰  becomes ⁶¹  a snare, ⁶² 

but whoever trusts in the Lord will be set on high. ⁶³ 

[1:9]  ¹ 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.

[1:9]  ² tn Heb “a garland of grace.” The word חֵן (khen, “grace”) refers to qualities that make a person pleasant and agreeable, e.g., a gracious and charming person (BDB 336 s.v.). The metaphor compares the teachings that produce these qualities to an attractive wreath.

[1:9]  ³ tn The noun לִוְיַה (livyah, “wreath; garland”) refers to a headdress and appears only twice in the OT (Prov 1:9; 4:9; BDB 531 s.v.; HALOT 524 s.v.).

[1:9]  ⁴ tn Heb “for.”

[1:9]  ⁵ 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.

[1:9]  ⁶ tn Cf. KJV, ASV “chains”; NIV “a chain”; but this English term could suggest a prisoner’s chain to the modern reader rather than adornment.

[1:9]  ⁷ tn Heb “for.”

[2:6]  ⁸ tn This is a causal clause. The reason one must fear and know the Lord is that he is the source of true, effectual wisdom.

[2:6]  ⁹ tn The verb is an imperfect tense which probably functions as a habitual imperfect describing a universal truth in the past, present and future.

[2:6]  ¹⁰ sn This expression is an anthropomorphism; it indicates that the Lord is the immediate source or author of the wisdom. It is worth noting that in the incarnation many of these “anthropomorphisms” become literal in the person of the Logos, the Word, Jesus, who reveals the Father.

[2:6]  ¹¹ tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[3:18]  ¹² 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.

[3:18]  ¹³ sn The metaphor compares wisdom to the symbol of vitality and fullness of life. This might be an allusion to Gen 3:22, suggesting that what was lost as a result of the Fall may be recovered through wisdom: long and beneficial life (R. Marcus, “The Tree of Life in Proverbs,” JBL 62 [1943]: 117-20).

[3:18]  ¹⁴ tn Heb “lay hold of her.”

[3:18]  ¹⁵ tn The singular participle מְאֻשָּׁר (mÿ’ushar, literally, “he will be blessed”) functions as a distributive singular for a plural subject (GKC 464 §145.l): “each and everyone will be blessed.” Not recognizing this point of syntax, the BHS editors unnecessarily suggest emending this singular form to the plural.

[9:10]  ¹⁶ sn The difference between תְּחִלַּת (tÿkhillat) here and רֵאשִׁית (re’shit) of 1:7, if there is any substantial difference, is that this term refers to the starting point of wisdom, and the earlier one indicates the primary place of wisdom (K&D 16:202).

[9:10]  ¹⁷ tn Heb “fear of the Lord.”

[9:10]  ¹⁸ tn Heb “knowledge of the Holy One” (so ASV, NAB, NASB, NIV, NRSV).

[9:10]  ¹⁹ tn The word is in the plural in the Hebrew (literally “holy ones”; KJV “the holy”). It was translated “holy men” in Tg. Prov 9:10. But it probably was meant to signify the majestic nature of the Lord. As J. H. Greenstone says, he is “all-holy” (Proverbs, 94). This is an example of the plural of majesty, one of the honorific uses of the plural (see IBHS 122-23 §7.4.3b).

[9:12]  ²⁰ tn The text simply has the preposition לְ (lamed) with a suffix; but this will be the use of the preposition classified as “interest,” either for advantage or disadvantage (R. J. Williams, Hebrew Syntax, 48-49, §271).

[9:12]  ²¹ tn The perfect tense is here in a conditional clause because of the conjunction following the first colon of the verse that begins with “if.” The perfect tense then lays down the antithetical condition – “if you mock,” or “if you are a mocker.”

[9:12]  ²² tn The use of the imperfect tense here could be the simple future tense (cf. NASB, NRSV “you…will bear it”), but the obligatory nuance is more appropriate – “you must bear it.” These words anticipate James’ warnings that the words we speak will haunt us through life (e.g., James 3:1-12).

[9:12]  ²³ tc The LXX has an addition: “Forsake folly, that you may reign forever; and seek discretion and direct understanding in knowledge.”

[10:21]  ²⁴ tn Heb “lips.” The term “lips” functions as a metonymy of cause for what is said (or in this case taught).

[10:21]  ²⁵ tn The verb רָעָה (ra’ah) means “to feed” or “to shepherd” (e.g., Gen 48:15). What they say will meet the needs of many.

[10:21]  ²⁶ tn In what sense the fool “dies” is unclear. Fools ruin their lives and the lives of others by their lack of discipline and knowledge. The contrast is between enhancing life and ruining life.

[10:21]  ²⁷ tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom and knowledge (BDB 524 s.v. 3.a).

[13:14]  ²⁸ tn The term תוֹרָה (torah) in legal literature means “law,” but in wisdom literature often means “instruction; teaching” (BDB 435 s.v.); cf. NAV, NIV, NRSV “teaching”; NLT “advice.”

[13:14]  ²⁹ tn Heb “instruction of the wise.” The term חָכָם (khakham, “the wise”) is a genitive of source.

[13:14]  ³⁰ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[13:14]  ³¹ tn Heb “fountain of life” (so KJV, NAB, NIV, NRSV). The genitive חַיִּים (khayyim) functions as a genitive of material, similar to the expression “fountain of water.” The metaphor means that the teaching of the wise is life-giving. The second colon is the consequence of the first, explaining this metaphor.

[13:14]  ³² tn The infinitive construct with preposition לְ (lamed) gives the result (or, purpose) of the first statement. It could also be taken epexegetically, “by turning.”

[13:14]  ³³ tn The term “person” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[13:14]  ³⁴ tn Heb “snares of death” (so KJV, NAB, NASB, NIV, NRSV, NLT). The genitive מָוֶת (mavet) functions as an attributive adjective. The term “snares” makes an implied comparison with hunting; death is like a hunter. W. McKane compares the idea to the Ugaritic god Mot, the god of death, carrying people off to the realm of the departed (Proverbs [OTL], 455). The expression could also mean that the snares lead to death.

[16:24]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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).

[17:8]  ³⁸ tn The phrase “works like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[17:8]  ³⁹ tn Heb “a stone of favors”; NAB, NRSV “a magic stone.” The term שֹׁחַד (shokhad, “bribe”) could be simply translated as “a gift”; but the second half of the verse says that the one who offers it is successful. At best it could be a gift that opens doors; at worst it is a bribe. The word שֹׁחַד is never used of a disinterested gift, so there is always something of the bribe in it (e.g., Ps 15:5; Isa 1:23). Here it is “a stone that brings favor,” the genitive being the effect or the result of the gift. In other words, it has magical properties and “works like a charm.”

[17:8]  ⁴⁰ tn Heb “in the eyes of its owner.”

[17:8]  ⁴¹ tn Heb “in all that he turns”; NASB, NIV “wherever he turns.”

[17:8]  ⁴² sn As C. H. Toy points out, the sage is merely affirming a point without making a comment – those who use bribery meet with widespread success (Proverbs [ICC], 341). This does not amount to an endorsement of bribery.

[18:4]  ⁴³ 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.

[18:4]  ⁴⁴ sn The metaphor “deep waters” indicates either that the words have an inexhaustible supply or that they are profound.

[18:4]  ⁴⁵ tn There is debate about the nature of the parallelism between lines 4a and 4b. The major options are: (1) synonymous parallelism, (2) antithetical parallelism (e.g., NAB, NIV, NCV) or (3) formal parallelism. Normally a vav (ו) would begin an antithetical clause; the structure and the ideas suggest that the second colon continues the idea of the first half, but in a parallel way rather than as additional predicates. The metaphors used in the proverb elsewhere describe the wise.

[18:4]  ⁴⁶ sn This is an implied comparison (hypocatastasis), the fountain of wisdom being the person who speaks. The Greek version has “fountain of life” instead of “wisdom,” probably influenced from 10:11.

[18:4]  ⁴⁷ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[18:4]  ⁴⁸ sn The point of this metaphor is that the wisdom is a continuous source of refreshing and beneficial ideas.

[21:15]  ⁴⁹ tn The Qal infinitive construct עֲשׂוֹת (’asot) functions as the subject of the sentence.

[21:15]  ⁵⁰ tn The term “brings” is supplied in the translation; many English versions supply a simple copula (“is”).

[21:15]  ⁵¹ sn The noun means “terror (NAB, NASB, NIV), destruction (KJV, ASV), ruin (cf. NCV).” Its related verb means “be shattered, dismayed.” The idea of “dismay” (NRSV) or “terror” would make the better choice to contrast with “joy” in the first line, but “ruin” is also possible. Whenever justice prevails, whether in the courts or simply in society, the people who practice iniquity may be shaken into reality by fear (cf. CEV “crooks are terrified”).

[22:14]  ⁵² sn The word “mouth” is a metonymy of cause; it refers to the seductive speech of the strange woman (e.g., 2:16-22; and chs. 5, 7).

[22:14]  ⁵³ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[22:14]  ⁵⁴ sn The point of the metaphor is that what the adulteress says is like a deep pit. The pit is like the hunter’s snare; it is a trap that is difficult to escape. So to succumb to the adulteress – or to any other folly this represents – is to get oneself into a difficulty that has no easy escape.

[22:14]  ⁵⁵ tn Heb “the one who is cursed by the Lord” (cf. NASB). The construction uses the passive participle in construct with Yahweh. The “Lord” is genitive of agency after the passive form. The verb means “be indignant, express indignation.” So it is talking about one against whom the Lord is angry.

[22:14]  ⁵⁶ tn Heb “will fall there.” The “falling” could refer to the curse itself or to the result of the curse.

[22:14]  sn The proverb is saying that the Lord will use the seductive, deceptive words of the adulteress to bring about the downfall of one who is inclined to such folly.

[28:21]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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.

[29:25]  ⁶⁰ tn Heb “the fear of man.” This uses an objective genitive to describe a situation where fearing what people might do or think controls one’s life. There is no indication in the immediate context that this should be limited only to males, so the translation uses the more generic “people” here.

[29:25]  ⁶¹ tn Heb “gives [or yields, or produces]”; NIV “will prove to be.”

[29:25]  ⁶² sn “Snare” is an implied comparison; fearing people is like being in a trap – there is no freedom of movement or sense of security.

[29:25]  ⁶³ sn The image of being set on high comes from the military experience of finding a defensible position, a place of safety and security, such as a high wall or a mountain. Trusting in the Lord sets people free and gives them a sense of safety and security (e.g, Prov 10:27; 12:2).