Amsal 12:2

12:2 A good person obtains favor from the Lord,

but the Lord ¹  condemns a person with wicked schemes. ² 

Amsal 19:28

19:28 A crooked witness ³  scorns justice,

and the mouth of the wicked devours ⁴  iniquity.

Amsal 17:23

17:23 A wicked person receives a bribe secretly ⁵ 

to pervert ⁶  the ways of justice.

Amsal 21:3

21:3 To do righteousness and justice

is more acceptable ⁷  to the Lord than sacrifice. ⁸ 

Amsal 19:29

19:29 Judgments ⁹  are prepared for scorners,

and floggings for the backs of fools.

Amsal 16:5

16:5 The Lord abhors ¹⁰  every arrogant person; ¹¹ 

rest assured ¹²  that they will not go unpunished. ¹³ 

Amsal 19:5

19:5 A false witness ¹⁴  will not go unpunished,

and the one who spouts out ¹⁵  lies will not escape punishment. ¹⁶ 

Amsal 19:9

19:9 A false witness will not go unpunished,

and the one who spouts out ¹⁷  lies will perish. ¹⁸ 

Amsal 11:21

11:21 Be assured that ¹⁹  the evil person will certainly be punished, ²⁰ 

but the descendants of the righteous ²¹  will not suffer unjust judgment. ²² 

Amsal 17:5

17:5 The one who mocks the poor ²³  insults ²⁴  his Creator;

whoever rejoices over disaster will not go unpunished.

Amsal 6:29

6:29 So it is with ²⁵  the one who has sex with ²⁶  his neighbor’s wife;

no one ²⁷  who touches ²⁸  her will escape ²⁹  punishment. ³⁰ 

Amsal 21:11

21:11 When a scorner is punished, the naive ³¹  becomes wise;

when a wise person is instructed, ³²  he gains knowledge.

Amsal 28:20

28:20 A faithful person ³³  will have an abundance of blessings,

but the one who hastens ³⁴  to gain riches will not go unpunished.

Amsal 2:9

2:9 Then you will understand ³⁵  righteousness and justice

and equity – every ³⁶  good ³⁷  way. ³⁸ 

Amsal 2:8

2:8 to guard ³⁹  the paths of the righteous ⁴⁰ 

and to protect ⁴¹  the way of his pious ones. ⁴² 

Amsal 21:7

21:7 The violence ⁴³  done by the wicked ⁴⁴  will drag them away

because ⁴⁵  they refuse to do what is right. ⁴⁶ 

Amsal 8:29

8:29 when he gave the sea his decree

that the waters should not pass over his command, ⁴⁷ 

when he marked out the foundations of the earth,

Amsal 8:20

8:20 I walk in the path of righteousness,

in the pathway of justice,

Amsal 12:5

12:5 The plans ⁴⁸  of the righteous are just;

the counsels of the wicked are deceitful. ⁴⁹ 

Amsal 17:15

17:15 The one who acquits the guilty and the one who condemns the innocent ⁵⁰  –

both of them are an abomination to the Lord. ⁵¹ 

Amsal 21:15

21:15 Doing ⁵²  justice brings ⁵³  joy to the righteous

and terror ⁵⁴  to those who do evil.

Amsal 28:5

28:5 Evil people ⁵⁵  do not understand justice, ⁵⁶ 

but those who seek the Lord ⁵⁷  understand it all.

Amsal 30:10

30:10 Do not slander ⁵⁸  a servant to his master,

lest he curse you, and you are found guilty. ⁵⁹ 

Amsal 19:2

19:2 It is dangerous ⁶⁰  to have zeal ⁶¹  without knowledge,

and the one who acts hastily ⁶²  makes poor choices. ⁶³ 

Amsal 28:4

28:4 Those who forsake the law ⁶⁴  praise the wicked, ⁶⁵ 

but those who keep the law contend ⁶⁶  with them.

Amsal 28:9

28:9 The one who turns away his ear ⁶⁷  from hearing the law,

even his prayer ⁶⁸  is an abomination. ⁶⁹ 

Amsal 28:7

28:7 The one who keeps the law ⁷⁰  is a discerning child, ⁷¹ 

but a companion of gluttons brings shame ⁷²  to his parents. ⁷³ 

Amsal 29:18

29:18 When there is no prophetic vision ⁷⁴  the people cast off restraint, ⁷⁵ 

but the one who keeps the law, ⁷⁶  blessed is he! ⁷⁷ 

Amsal 18:5

18:5 It is terrible ⁷⁸  to show partiality ⁷⁹  to the wicked, ⁸⁰ 

by depriving ⁸¹  a righteous man of justice.

Amsal 31:5

31:5 lest they drink and forget what is decreed,

and remove ⁸²  from all the poor ⁸³  their legal rights. ⁸⁴ 

Amsal 4:2

4:2 Because I give ⁸⁵  you good instruction, ⁸⁶ 

do not forsake my teaching.

Amsal 6:20

6:20 My child, guard the commands of your father

and do not forsake the instruction of your mother.

Amsal 7:2

7:2 Keep my commands ⁸⁷  so that you may live, ⁸⁸ 

and obey ⁸⁹  my instruction as your most prized possession. ⁹⁰ 

Amsal 20:26

20:26 A wise king separates out ⁹¹  the wicked;

he turns the threshing wheel over them. ⁹² 

Amsal 13:13

13:13 The one who despises instruction ⁹³  will pay the penalty, ⁹⁴ 

but whoever esteems instruction ⁹⁵  will ⁹⁶  be rewarded. ⁹⁷ 

Amsal 3:1

Exhortations to Seek Wisdom and Walk with the Lord ⁹⁸ 

3:1 My child, ⁹⁹  do not forget my teaching,

but let your heart keep ¹⁰⁰  my commandments,

Amsal 16:10

16:10 The divine verdict ¹⁰¹  is in the words ¹⁰²  of the king,

his pronouncements ¹⁰³  must not act treacherously ¹⁰⁴  against justice.

Amsal 17:26

17:26 It is terrible ¹⁰⁵  to punish ¹⁰⁶  a righteous person,

and to flog ¹⁰⁷  honorable men is wrong. ¹⁰⁸ 

Amsal 29:4

29:4 A king brings stability ¹⁰⁹  to a land ¹¹⁰  by justice,

but one who exacts tribute ¹¹¹  tears it down.

Amsal 6:23

6:23 For the commandments ¹¹²  are like ¹¹³  a lamp, ¹¹⁴ 

instruction is like a light,

and rebukes of discipline are like ¹¹⁵  the road leading to life, ¹¹⁶ 

Amsal 7:22

7:22 Suddenly he went ¹¹⁷  after her

like an ox that goes to the slaughter,

like a stag prancing into a trapper’s snare ¹¹⁸ 

Amsal 15:10

15:10 Severe discipline ¹¹⁹  is for the one who abandons the way;

the one who hates reproof ¹²⁰  will die.

Amsal 19:25

19:25 Flog ¹²¹  a scorner, and as a result the simpleton ¹²²  will learn prudence; ¹²³ 

correct a discerning person, and as a result he will understand knowledge. ¹²⁴ 

Amsal 22:22

22:22 Do not exploit ¹²⁵  a poor person because he is poor

and do not crush the needy in court, ¹²⁶ 

Amsal 24:18

24:18 lest the Lord see it, and be displeased, ¹²⁷ 

and turn his wrath away from him. ¹²⁸ 

Amsal 1:8

1:8 Listen, ¹²⁹  my child, ¹³⁰  to the instruction ¹³¹  from ¹³²  your father,

and do not forsake the teaching ¹³³  from ¹³⁴  your mother.

Amsal 2:1

Benefits of Seeking Wisdom ¹³⁵ 

2:1 My child, ¹³⁶  if ¹³⁷  you receive my words,

and store up ¹³⁸  my commands within you,

Amsal 8:15

8:15 Kings reign by means of me,

and potentates ¹³⁹  decree ¹⁴⁰  righteousness;

Amsal 16:14

16:14 A king’s wrath ¹⁴¹  is like ¹⁴²  a messenger of death, ¹⁴³ 

but a wise person appeases it. ¹⁴⁴ 

Amsal 20:30

20:30 Beatings and wounds cleanse away ¹⁴⁵  evil,

and floggings cleanse ¹⁴⁶  the innermost being. ¹⁴⁷ 

Amsal 31:26

31:26 She opens her mouth ¹⁴⁸  with wisdom,

and loving instruction ¹⁴⁹  is on her tongue.

Amsal 24:11

24:11 Deliver those being taken away to death,

and hold back those slipping to the slaughter. ¹⁵⁰ 

Amsal 1:3

1:3 To receive ¹⁵¹  moral instruction ¹⁵²  in skillful living, ¹⁵³ 

in ¹⁵⁴  righteousness, ¹⁵⁵  justice, ¹⁵⁶  and equity. ¹⁵⁷ 

Amsal 6:30

6:30 People ¹⁵⁸  do not despise a thief when he steals

to fulfill his need ¹⁵⁹  when he is hungry.

Amsal 10:8

10:8 The wise person ¹⁶⁰  accepts instructions, ¹⁶¹ 

but the one who speaks foolishness ¹⁶²  will come to ruin. ¹⁶³ 

Amsal 11:31

11:31 If the righteous are recompensed on earth, ¹⁶⁴ 

how much more ¹⁶⁵  the wicked sinner! ¹⁶⁶ 

Amsal 12:17

12:17 The faithful witness ¹⁶⁷  tells what is right, ¹⁶⁸ 

but a false witness ¹⁶⁹  speaks ¹⁷⁰  deceit.

Amsal 14:25

14:25 A truthful witness ¹⁷¹  rescues lives, ¹⁷² 

but the one who breathes lies brings ¹⁷³  deception. ¹⁷⁴ 

Amsal 16:4

16:4 The Lord works ¹⁷⁵  everything for its own ends ¹⁷⁶  –

even the wicked for the day of disaster. ¹⁷⁷ 

Amsal 17:11

17:11 An evil person seeks only rebellion, ¹⁷⁸ 

and so ¹⁷⁹  a cruel messenger ¹⁸⁰  will be sent against him.

Amsal 19:16

19:16 The one who obeys commandments guards ¹⁸¹  his life;

the one who despises his ways ¹⁸²  will die. ¹⁸³ 

Amsal 21:18

21:18 The wicked become ¹⁸⁴  a ransom ¹⁸⁵  for the righteous,

and the faithless ¹⁸⁶  are taken ¹⁸⁷  in the place of the upright.

Amsal 24:23

Further Sayings of the Wise

24:23 These sayings also are from the wise:

To show partiality ¹⁸⁸  in judgment is terrible: ¹⁸⁹ 

Amsal 24:25

24:25 But there will be delight ¹⁹⁰  for those who convict ¹⁹¹  the guilty, ¹⁹² 

and a pleasing blessing ¹⁹³  will come on them.

Amsal 28:21

28:21 To show partiality ¹⁹⁴  is terrible, ¹⁹⁵ 

for a person will transgress over the smallest piece of bread. ¹⁹⁶ 

Amsal 29:26

29:26 Many people seek the face ¹⁹⁷  of a ruler,

but it is from the Lord that one receives justice. ¹⁹⁸ 

Amsal 31:9

31:9 Open your mouth, judge in righteousness, ¹⁹⁹ 

and plead the cause ²⁰⁰  of the poor and needy.

Amsal 2:16

2:16 to deliver you ²⁰¹  from the adulteress, ²⁰² 

from the sexually loose woman ²⁰³  who speaks flattering ²⁰⁴  words; ²⁰⁵ 

Amsal 3:11

3:11 My child, do not despise discipline from the Lord, ²⁰⁶ 

and do not loathe ²⁰⁷  his rebuke.

Amsal 13:24

13:24 The one who spares his rod ²⁰⁸  hates ²⁰⁹  his child, ²¹⁰ 

but the one who loves his child ²¹¹  is diligent ²¹²  in disciplining ²¹³  him.

Amsal 23:13

23:13 Do not withhold discipline from a child;

even if you strike him with the rod, he will not die.

Amsal 28:2

28:2 When a country is rebellious ²¹⁴  it has many princes, ²¹⁵ 

but by someone who is discerning and knowledgeable ²¹⁶  order is maintained. ²¹⁷ 

Amsal 29:24

29:24 Whoever shares with a thief ²¹⁸  is his own enemy; ²¹⁹ 

he hears the oath to testify, ²²⁰  but does not talk.

Amsal 30:6

30:6 Do not add to his words,

lest he reprove you, and prove you to be a liar. ²²¹ 

Amsal 25:8

25:8 Do not go out hastily to litigation, ²²² 

or ²²³  what will you do afterward

when your neighbor puts you to shame?

[12:2]  ¹ tn Heb “but he condemns”; the referent (the Lord) has been specified in the translation for clarity.

[12:2]  ² tn Heb “a man of wicked plans.” The noun מְזִמּוֹת (mÿzimmot, “evil plans”) functions as an attributive genitive: “an evil-scheming man.” Cf. NASB “a man who devises evil”; NAB “the schemer.”

[19:28]  ³ tn Heb “a witness who is worthless and wicked” (עֵד בְּלִיַּעַל, ’ed beliyya’al). Cf. KJV “an ungodly witness”; NAB “an unprincipled witness”; NCV “an evil witness”; NASB “a rascally witness.”

[19:28]  sn These are crooked or corrupt witnesses who willfully distort the facts and make a mockery of the whole legal process.

[19:28]  ⁴ tn The parallel line says the mouth of the wicked “gulps down” or “swallows” (יְבַלַּע, yÿvala’) iniquity. The verb does not seem to fit the line (or the proverb) very well. Some have emended the text to יַבִּיעַ (yavia’, “gushes”) as in 15:28 (cf. NAB “pours out”). Driver followed an Arabic balaga to get “enunciates,” which works well with the idea of a false witness (W. McKane, Proverbs [OTL], 529). As it stands, however, the line indicates that in what he says the wicked person accepts evil – and that could describe a false witness.

[17:23]  ⁵ sn The fact that the “gift” is given secretly (Heb “from the bosom” [מֵחֵיק, mekheq]; so NASB) indicates that it was not proper. Cf. NRSV “a concealed bribe”; TEV, CEV, NLT “secret bribes.”

[17:23]  ⁶ tn The form לְהַטּוֹת (lÿhattot) is the Hiphil infinitive construct of נָטָה (natah), meaning “to thrust away,” i.e., to “pervert.” This purpose clause clarifies that the receiving of the “gift” is for evil intent.

[21:3]  ⁷ tn The Niphal participle בָּחַר (bakhar, “to choose”) means “choice to the Lord” or “chosen of the Lord,” meaning “acceptable to the Lord”; cf. TEV “pleases the Lord more.”

[21:3]  ⁸ sn The Lord prefers righteousness above religious service (e.g., Prov 15:8; 21:29; 1 Sam 15:22; Ps 40:6-8; Isa 1:11-17). This is not a rejection of ritual worship; rather, religious acts are without value apart from righteous living.

[19:29]  ⁹ tc Some (cf. NAB) suggest emending the MT’s “judgments” (from שָׁפַט, shafat) to “rods” (from שָׁבַט, shavat); however, this is not necessary if the term in the MT is interpreted figuratively. The LXX “scourges” might reflect a different Vorlage, but it also could have been an interpretive translation from the same text. “Judgments” is a metonymy of cause and refers to the punishment that the scoffer is to receive.

[16:5]  ¹⁰ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) is a subjective genitive: “the Lord abhors.”

[16:5]  ¹¹ 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]  ¹² tn Heb “hand to hand.” This idiom means “you can be assured” (e.g., Prov 11:21).

[16:5]  ¹³ 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 Lord will find knowledge with righteousness, // and they who rightly seek him will find peace.” C. H. Toy reminds the reader that there were many proverbs in existence that sounded similar to those in the book of Proverbs; these lines are in the Greek OT as well as in Sirach (Proverbs [ICC], 321-22).

[16:5]  tn The B-line continues the A-line, but explains what it means that they are an abomination to the Lord – he will punish them. “Will not go unpunished” is an understatement (tapeinosis) to stress first that they will certainly be punished; those who humble themselves before God in faith will not be punished.

[19:5]  ¹⁴ tn Heb “a witness of lies.” This expression is an attributive genitive: “a lying witness” (cf. CEV “dishonest witnesses”). This is paralleled by “the one who pours out lies.”

[19:5]  ¹⁵ tn Heb “breathes out”; NAB “utters”; NIV “pours out.”

[19:5]  ¹⁶ tn Heb “will not escape” (so NAB, NASB); NIV “will not go free.” Here “punishment” is implied, and has been supplied in the translation for clarity.

[19:5]  sn This proverb is a general statement, because on occasion there are false witnesses who go unpunished in this life (e.g., Prov 6:19; 14:5, 25; 19:9). The Talmud affirms, “False witnesses are contemptible even to those who hire them” (b. Sanhedrin 29b).

[19:9]  ¹⁷ tn Heb “breathes out”; NAB “utters”; NIV “pours out.”

[19:9]  ¹⁸ sn The verse is the same as v. 5, except that the last word changes to the verb “will perish” (cf. NCV “will die”; CEV, NLT “will be destroyed”; TEV “is doomed”).

[11:21]  ¹⁹ tn The expression “hand to hand” refers the custom of striking hands to confirm an agreement (M. Anbar, “Proverbes 11:21; 16:15; יד ליד, «sur le champ»,” Bib 53 [1972]: 537-38). Tg. Prov 11:21 interprets it differently: “he who lifts up his hand against his neighbor will not go unpunished.”

[11:21]  ²⁰ tn Heb “will not be free.” The verb נָקָה (naqah) means “to be clean; to be empty.” In the Niphal it means “to be free of guilt; to be clean; to be innocent,” and therefore “to be exempt from punishment” (BDB 667 s.v. Niph). The phrase “will not go unpunished” (cf. NAB, NASB, NIV, NRSV) is an example of tapeinosis (a negative statement that emphasizes the positive opposite statement): “will certainly be punished” (cf. TEV, CEV, NLT).

[11:21]  ²¹ tn Heb “the seed of the righteous.” This is an idiom that describes a class of people who share the nature of righteousness (e.g., Isa 1:4; 65:23). The word “seed” (hypocatastasis) means “offspring.” Some take it literally, as if it meant that the children of the righteous will escape judgment (Saadia, a Jewish scholar who lived a.d. 882-942). The LXX translates it in a different sense: “he that sows righteousness will receive a faithful reward.”

[11:21]  ²² tn Heb “will be delivered” (so NASB). The phrase “from unjust judgment” does not appear in the Hebrew but is implied by the idiom.

[17:5]  ²³ sn The parallelism helps define the subject matter: The one who “mocks the poor” (NAB, NASB, NIV) is probably one who “rejoices [NIV gloats] over disaster.” The poverty is hereby explained as a disaster that came to some. The topic of the parable is the person who mocks others by making fun of their misfortune.

[17:5]  ²⁴ sn The Hebrew word translated “insults” (חֵרֵף, kheref) means “reproach; taunt” (as with a cutting taunt); it describes words that show contempt for or insult God. The idea of reproaching the Creator may be mistaking and blaming God’s providential control of the world (C. H. Toy, Proverbs [ICC], 337). W. G. Plaut, however, suggests that mocking the poor means holding up their poverty as a personal failure and thus offending their dignity and their divine nature (Proverbs, 187).

[6:29]  ²⁵ tn Heb “thus is the one.”

[6:29]  ²⁶ tn Heb “who goes in to” (so NAB, NASB). The Hebrew verb בּוֹא (bo’, “to go in; to enter”) is used throughout scripture as a euphemism for the act of sexual intercourse. Cf. NIV, NRSV, NLT “who sleeps with”; NCV “have sexual relations with.”

[6:29]  ²⁷ tn Heb “anyone who touches her will not.”

[6:29]  ²⁸ sn The verb “touches” is intended here to be a euphemism for illegal sexual contact (e.g., Gen 20:6).

[6:29]  ²⁹ tn Heb “will be exempt from”; NASB, NLT “will not go unpunished.”

[6:29]  ³⁰ tn The verb is יִנָּקֶה (yinnaqeh), the Niphal imperfect from נָקָה (naqah, “to be empty; to be clean”). From it we get the adjectives “clean,” “free from guilt,” “innocent.” The Niphal has the meanings (1) “to be cleaned out” (of a plundered city; e.g., Isa 3:26), (2) “to be clean; to be free from guilt; to be innocent” (Ps 19:14), (3) “to be free; to be exempt from punishment” [here], and (4) “to be free; to be exempt from obligation” (Gen 24:8).

[21:11]  ³¹ sn The contrast here is between the simple and the wise. The simple gain wisdom when they see the scorner punished; the wise gains knowledge through instruction. The scorner does not change, but should be punished for the benefit of the simple (e.g., Prov 19:25).

[21:11]  ³² tn Heb “in the instructing of the wise.” The construction uses the Hiphil infinitive construct הַשְׂכִּיל (haskil) with a preposition to form a temporal clause (= “when”). The word “wise” (חָכָם, khakham) after it is the subjective genitive. The preposition לְ (lamed) on the form is probably dittography from the ending of the infinitive.

[28:20]  ³³ tn Heb “a man of faithfulness,” although the context does not indicate this should be limited only to males.

[28:20]  sn The text does not qualify the nature of the faithfulness. While this would certainly have implications for the person’s righteous acts, its primary meaning may be his diligence and reliability in his work. His faithful work will bring the returns.

[28:20]  ³⁴ sn The proverb is not rebuking diligent labor. One who is eager to get rich quickly is the opposite of the faithful person. The first person is faithful to God and to the covenant community; the second is trying to get rich as quickly as possible, at the least without doing an honest day’s work and at the worst dishonestly. In a hurry to gain wealth, he falls into various schemes and will pay for it. Tg. Prov 28:20 interprets this to say he hastens through deceit and wrongdoing.

[2:9]  ³⁵ tn Heb “discern.” See preceding note on בִּין (bin) in 2:5.

[2:9]  ³⁶ tn The phrase “every good way” functions appositionally to the preceding triad of righteous attributes, further explaining and defining them.

[2:9]  ³⁷ tn Heb “every way of good.” The term טוֹב (tov, “good”) functions as an attributive genitive: “good way.”

[2:9]  ³⁸ tn Heb “track”; KJV, NIV, NRSV “path.” The noun מַעְגַּל (ma’gal) is used (1) literally of “wagon-wheel track; firm path” and (2) figuratively (as a metaphor) to describe the course of life (Pss 17:5; 23:3; 140:6; Prov 2:9, 15, 18; 4:11, 26; 5:6, 21; Isa 26:7; 59:8; see BDB 722-23 s.v. 2; KBL 2:609). It is related to the feminine noun עֲגָלָה (’agalah, “cart”) and the verb עָגַל (’agal) “to be round” (Qal) and “to roll” (Niphal). As a wagon-wheel cuts a deep track in a much traversed dirt road, so a person falls into routines and habits that reveal his moral character. In Proverbs the “paths” of the righteous are characterized by uprightness and integrity.

[2:8]  ³⁹ tn The infinitive construct לִנְצֹר (lintsor, “to guard”) designates the purpose of the Lord giving “effective counsel” and being a “shield” to the upright. The verb נָצַר (natsar, “to guard”) has a broad range of meanings: (1) to watch over, guard or protect a vineyard from theft (Prov 27:18); (2) to guard one’s lips or heart from evil (Prov 4:23; 13:3); (3) to protect a person from moral or physical danger (Prov 2:8, 11; 4:6; 13:6; 20:28; 22:12; 24:12) and (4) to guard with fidelity = to observe commands, law or covenant (Prov 3:1, 21; 4:13; 5:2; 6:20; 28:7; see BDB 665-66 s.v.). Here God guards the way of the just, that is, the course and conduct of life from the influence of evil.

[2:8]  ⁴⁰ tn Heb “paths of righteousness.” The word “righteousness” is a possessive genitive, signifying the ways that the righteous take.

[2:8]  ⁴¹ tn The imperfect tense verb יִשְׁמֹר (yishmor, “to protect”) continues the syntactical nuance of the preceding infinitive construct of purpose.

[2:8]  ⁴² tc The Kethib is the singular noun + 3rd person masculine singular suffix חֲסִידוֹ (khasido) “his pious one.” The Qere reads the plural noun + 3rd person masculine singular suffix חֲסִידָיו (khasidav) “his pious ones.” The LXX εὐλαβουμένων αὐτόν (eujlaboumenwn aujton) supports the Qere reading.

[2:8]  tn The noun חֶסֶד (khesed, “the pious”) describes those who show “covenantal faithful love” or “loyal love” to God and his people. The description of the righteous by this term indicates their active participation in the covenant, for which God has promised his protection.

[21:7]  ⁴³ tn The “violence” (שֹׁד, shod) drags away the wicked, probably either to do more sin or to their punishment. “Violence” here is either personified, or it is a metonymy of cause, meaning “the outcome of their violence” drags them away.

[21:7]  ⁴⁴ tn Heb “violence of the wicked.” This is a subjective genitive: “violence which the wicked do.”

[21:7]  ⁴⁵ tn The second colon of the verse is the causal clause, explaining why they are dragged away. They are not passive victims of their circumstances or their crimes. They choose to persist in their violence and so it destroys them.

[21:7]  ⁴⁶ tn Heb “they refuse to do justice” (so ASV); NASB “refuse to act with justice.”

[8:29]  ⁴⁷ tn Heb “his mouth.”

[12:5]  ⁴⁸ tn Heb “thoughts.” This term refers not just to random thoughts, however, but to what is planned or devised.

[12:5]  ⁴⁹ sn The plans of good people are directed toward what is right. Advice from the wicked, however, is deceitful and can only lead to trouble.

[17:15]  ⁵⁰ tn Heb “he who justifies the wicked and and he who condemns the righteous” (so NASB). The first colon uses two Hiphil participles, מַצְדִּיק (matsdiq) and מַרְשִׁיעַ (marshia’). The first means “to declare righteous” (a declarative Hiphil), and the second means “to make wicked [or, guilty]” or “to condemn” (i.e., “to declare guilty”). To declare someone righteous who is a guilty criminal, or to condemn someone who is innocent, are both abominations for the Righteous Judge of the whole earth.

[17:15]  ⁵¹ tn Heb “an abomination of the Lord.”

[21:15]  ⁵² tn The Qal infinitive construct עֲשׂוֹת (’asot) functions as the subject of the sentence.

[21:15]  ⁵³ tn The term “brings” is supplied in the translation; many English versions supply a simple copula (“is”).

[21:15]  ⁵⁴ 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”).

[28:5]  ⁵⁵ tn Heb “men of evil”; the context does not limit this to males only, however.

[28:5]  ⁵⁶ tn The term translated “justice” is מִשְׁפָּט (mishpat); it refers to the legal rights of people, decisions that are equitable in the community. W. G. Plaut observes that there are always those who think that “justice” is that which benefits them, otherwise it is not justice (Proverbs, 282).

[28:5]  ⁵⁷ sn The contrast (and the difference) is between the wicked and those who seek the Lord. Originally the idea of seeking the Lord meant to obtain an oracle (2 Sam 21:1), but then it came to mean devotion to God – seeking to learn and do his will. Only people who are interested in doing the Lord’s will can fully understand justice. Without that standard, legal activity can become self-serving.

[30:10]  ⁵⁸ tn The form תַּלְשֵׁן (talshen) is the Hiphil jussive (with the negative אַל, ’al); it is a denominative verb from the noun “tongue” (Heb “wag the tongue”). It means “to defame; to slander,” if the accusation is untrue. Some have suggested that the word might have the force of “denouncing” a slave to his master, accusing him before authorities (e.g., Deut 23:15-16). This proverb would then be a warning against meddling in the affairs of someone else.

[30:10]  ⁵⁹ tn If what was said were true, then there would be no culpability. But the implication here is that it was slander. And the effect of that will be a curse – the person who is the target of the slander will “curse” the person who slandered him (קָלַל [qalal] in the Piel means “to treat lightly [or, with contempt]; to curse”), and culpability will result (the verb וֹשׁם means “to be guilty; to make a guilt offering [or, reparation offering]”). This word for guilt suggests a connection to the Levitical teaching that the guilty had to make reparation for damages done (Lev 5). Cf. NAB “you will have to pay the penalty”; NIV, NLT “you will pay for it.”

[19:2]  ⁶⁰ tn Heb “not good.” This is a figure known as tapeinosis (a deliberate understatement to emphasize a worst-case scenario): “it is dangerous!”

[19:2]  ⁶¹ tn The interpretation of this line depends largely on the meaning of נֶפֶשׁ (nefesh) which has a broad range of meanings: (1) the breathing substance of man, (2) living being, (3) life, (4) person, (5) seat of the appetites, (6) seat of emotions and passions, (7) activities of intellect, emotion and will, (8) moral character, etc. (BDB 659-61 s.v.). In light of the synonymous parallelism, the most likely nuance here is “zeal, passion” (HALOT 713 s.v. 8). NIV takes the word in the sense of “vitality” and “drive” – “it is not good to have zeal without knowledge” (cf. NCV, TEV, and NLT which are all similar).

[19:2]  ⁶² tn Heb “he who is hasty with his feet.” The verb אוּץ (’uts) means “to be pressed; to press; to make haste.” The verb is followed by the preposition בְּ (bet) which indicates that with which one hastens – his feet. The word “feet” is a synecdoche of part for the whole person – body and mind working together (cf. NLT “a person who moves too quickly”).

[19:2]  ⁶³ tn Heb “misses the goal.” The participle חוֹטֵא (khote’) can be translated “sins” (cf. KJV, ASV), but in this context it refers only to actions without knowledge, which could lead to sin, or could lead simply to making poor choices (cf. NAB “blunders”; NASB “errs”; NCV “might make a mistake”).

[19:2]  sn The basic meaning of the verb is “to miss a goal or the way.” D. Kidner says, “How negative is the achievement of a man who wants tangible and quick rewards” – he will miss the way (Proverbs [TOTC], 132).

[28:4]  ⁶⁴ sn Some commentators do not think that the word refers to the Mosaic law, but to “instruction” or “teaching” in general (cf. NCV “who disobey what they have been taught”). However, the expression “keep the law” in the second line indicates that it is binding, which would not be true of teaching in general (J. Bright, “The Apodictic Prohibition: Some Observations,” JBL 92 [1973]: 185-204). Moreover, Proverbs 28:9 and 29:18 refer to the law, and this chapter has a stress on piety.

[28:4]  ⁶⁵ sn The proverb gives the outcome and the evidence of those who forsake the law – they “praise the wicked.” This may mean (1) calling the wicked good or (2) justifying what the wicked do, for such people are no longer sensitive to evil.

[28:4]  ⁶⁶ tn The verb is the Hitpael imperfect of גָּרָה (garah), which means “to stir up strife” but in this stem means “to engage in strife” (cf. NIV “resist them”). Tg. Prov 28:4 adds an explanatory expansion, “so as to induce them to repent.”

[28:9]  ⁶⁷ sn The expression “turn away the ear from hearing” uses a metonymy to mean that this individual will not listen – it indicates a deliberate refusal to follow the instruction of the law.

[28:9]  ⁶⁸ sn It is hard to imagine how someone who willfully refuses to obey the law of God would pray according to the will of God. Such a person is more apt to pray for some physical thing or make demands on God. (Of course a prayer of repentance would be an exception and would not be an abomination to the Lord.)

[28:9]  ⁶⁹ sn C. H. Toy says, “If a man, on his part, is deaf to instruction, then God, on his part, is deaf to prayer” (Proverbs [ICC], 499). And W. McKane observes that one who fails to attend to God’s law is a wicked person, even if he is a man of prayer (Proverbs [OTL], 623).

[28:7]  ⁷⁰ tn The Hebrew word could refer (1) to “instruction” by the father (cf. NCV) or (2) the Mosaic law (so most English versions). The chapter seems to be stressing religious obedience, so the referent is probably the law. Besides, the father’s teaching will be what the law demands, and the one who associates with gluttons is not abiding by the law.

[28:7]  ⁷¹ tn Heb “son,” but the immediate context does not suggest limiting this only to male children.

[28:7]  ⁷² sn The companion of gluttons shames his father and his family because such a life style as he now embraces is both unruly and antisocial.

[28:7]  ⁷³ tn Heb “father,” but the immediate context does not suggest limiting this only to the male parent.

[29:18]  ⁷⁴ tn Heb “no vision.” The Hebrew word “vision” (from the verb חָזָה [khazah, “to see”]) refers to divine communication to prophets (as in 1 Sam 3:1) and not to individual goals or plans. C. H. Toy sees a problem here: The most calamitous period of Israel’s history was when prophetic vision was at its height, whereas people were often more obedient when God was silent. He also notes that in the book of Proverbs there is no mention of prophetic teaching with wisdom as a guide. So he emends the word to “guidance” following the LXX (Proverbs [ICC], 512). The TEV has “guidance”; the NIV retains “revelation.” It must be stated that the prophetic ministry was usually in response to the calamitous periods, calling the people back to God. Without them the downward rush to anarchy and destruction would have been faster than with these prophetic calls from God.

[29:18]  ⁷⁵ tn The verb פָּרַע (para’) means “to let go; to let alone.” It occurs here in the Niphal with the meaning of “[the people] are let loose,” meaning, they cast off restraint (e.g., Exod 32:25). Cf. NLT “run wild.”

[29:18]  ⁷⁶ sn The law here refers to scripture, the concrete form of revelation. So the two halves of the verse provide the contrast: When there is no prophetic revelation there is chaos, but those who keep the revelation contained in scripture find blessing.

[29:18]  ⁷⁷ tn There is a tendency among commentators and English versions to translate אַשְׁרֵהוּ (’ashrehu) as “happy is he!” (cf. KJV, ASV, NAB, NASB, TEV, NLT). But “happy” can be a misleading translation. The Hebrew word refers to a heavenly bliss, an inner joy, that comes from knowing one is right with God and experiencing his blessing. “Happiness,” on the other hand, depends on what happens.

[18:5]  ⁷⁸ tn Heb “not good.” This is a figure known as tapeinosis, a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”

[18:5]  ⁷⁹ tn The idiom “lifting up the face of” (שְׂאֵת פְּנֵי, sÿ’et pÿne) means “to show partiality” in decisions (e.g., Deut 10:17; Mal 2:9); cf. CEV, NLT “to favor.” The verbal form is the Qal infinitive construct from נָשָׂא (nasa’), which functions as the subject of the clause.

[18:5]  ⁸⁰ tn Or “the guilty,” since in the second colon “righteous” can also be understood in contrast as “innocent” (cf. NRSV, TEV, NLT).

[18:5]  ⁸¹ tn Heb “to turn aside” (so ASV); NASB “to thrust aside.” The second half of the verse may illustrate this reprehensible action. The Hiphil infinitive construct לְהַטּוֹת (lÿhatot) may serve either (1) as result, “showing partiality…so that the righteous are turned away,” or (2) as epexegetical infinitive, “showing partiality…by turning the righteous away.” The second is preferred in the translation. Depriving the innocent of their rights is a perversion of justice.

[31:5]  ⁸² tn The verb means “change,” perhaps expressed in reversing decisions or removing rights.

[31:5]  ⁸³ tn Heb “all the children of poverty.” This expression refers to the poor by nature. Cf. KJV, NASB, NRSV “the afflicted”; NIV “oppressed.”

[31:5]  ⁸⁴ sn The word is דִּין (din, “judgment”; so KJV). In this passage it refers to the cause or the plea for justice, i.e., the “legal rights.”

[4:2]  ⁸⁵ tn The perfect tense has the nuance of instantaneous perfect; the sage is now calling the disciples to listen. It could also be a perfect of resolve, indicating what he is determined to do.

[4:2]  ⁸⁶ tn The word לֶקַח (leqakh, “instruction”) can be subjective (instruction acquired) or objective (the thing being taught). The latter fits best here.

[7:2]  ⁸⁷ tc Before v. 2 the LXX inserts: “My son, fear the Lord and you will be strong, and besides him, fear no other.” Although this addition has the precedent of 3:7 and 9 and harmonizes with 14:26, it does not fit here; the advice is to listen to the teacher.

[7:2]  ⁸⁸ tn The construction of an imperative with the vav (ו) of sequence after another imperative denotes a logical sequence of purpose or result: “that you may live,” or “and you will live.”

[7:2]  ⁸⁹ tn The term “obey” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied for the sake of clarity and smoothness. Some English versions, in light of the second line of v. 1, supply “guard” (e.g., NIV, NCV, NLT).

[7:2]  ⁹⁰ tn Heb “the little man in your eye.” Traditionally this Hebrew idiom is translated into English as “the apple of your eye” (so KJV, NAB, NIV, NRSV); a more contemporary rendering would be “as your most prized possession.” The word for “man” has the diminutive ending on it. It refers to the pupil, where the object focused on – a man – is reflected in miniature. The point is that the teaching must be the central focus of the disciple’s vision and attention.

[20:26]  ⁹¹ tn Heb “winnows” (so NAB, NASB, NRSV). The sage draws on the process of winnowing to explain how the king uncovers and removes wickedness. The verb from which the participle מְזָרֶה (mÿzareh) is derived means “to separate; to winnow; to scatter”; the implied comparison means that the king will separate good people from bad people like wheat is separated from chaff. The image of winnowing is also used in divine judgment. The second line of the verse uses a detail of the process to make the point. Driving a wheel over the wheat represents the threshing process; the sharp iron wheels of the cart would easily serve the purpose (e.g., Isa 28:27-28).

[20:26]  ⁹² tn The king has the wisdom/ability to destroy evil from his kingdom. See also D. W. Thomas, “Proverbs 20:26,” JTS 15 (1964): 155-56.

[13:13]  ⁹³ tn Heb “the word.” The term “word” means teaching in general; its parallel “command” indicates that it is the more forceful instruction that is meant. Both of these terms are used for scripture.

[13:13]  ⁹⁴ tc The MT reads יֵחָבֶל (yekhavel, “he will pay [for it]”; cf. NAB, NIV) but the BHS editors suggest revocalizing the text to יְחֻבָּל (yÿkhubal, “he will be broken [for it]”; cf. NRSV “bring destruction on themselves”).

[13:13]  tn Heb “will be pledged to it.” The Niphal of I חָבַל (khaval) “to pledge” means “to be under pledge to pay the penalty” (BDB 286 s.v. Niph). Whoever despises teaching will be treated as a debtor – he will pay for it if he offends against the law.

[13:13]  ⁹⁵ tn Heb “fears a commandment”; NIV “respects a command.”

[13:13]  ⁹⁶ tn Heb “he” or “that one” [will be rewarded].

[13:13]  ⁹⁷ tc The LXX adds: “A crafty son will have no good thing, but the affairs of a wise servant will be prosperous; and his path will be directed rightly.”

[3:1]  ⁹⁸ sn The chapter begins with an introductory exhortation (1-4), followed by an admonition to be faithful to the Lord (5-12). Wisdom is commended as the most valuable possession (13-18), essential to creation (19-20), and the way to a long and safe life (21-26). There then follows a warning to avoid unneighborliness (27-30) and emulating the wicked (31-35).

[3:1]  ⁹⁹ tn Heb “my son” (likewise in vv. 11, 21).

[3:1]  ¹⁰⁰ tn The verb יִצֹּר (yitsor) is a Qal jussive and the noun לִבֶּךָ (libbekha, “your heart”) functions as the subject: “let your heart keep my commandments.”

[16:10]  ¹⁰¹ tn Heb “oracle” (so NAB, NIV) or “decision”; TEV “the king speaks with divine authority.” The term קֶסֶם (qesem) is used in the sense of “oracle; decision; verdict” (HALOT 1115-16 s.v.). The pronouncements of a king form an oracular sentence, as if he speaks for God; they are divine decisions (e.g., Num 22:7; 23:23; 2 Sam 14:20).

[16:10]  ¹⁰² tn Heb “on the lips.” The term “lips” is a metonymy of cause referring to what the king says – no doubt what he says officially.

[16:10]  ¹⁰³ tn Heb “his mouth.” The term “mouth” is a metonymy of cause for what the king says: his pronouncements and legal decisions.

[16:10]  ¹⁰⁴ sn The second line gives the effect of the first: If the king delivers such oracular sayings (קֶסֶם, qesem, translated “divine verdict”), then he must be careful in the decisions he makes. The imperfect tense then requires a modal nuance to stress the obligation of the king not to act treacherously against justice. It would also be possible to translate the verb as a jussive: Let the king not act treacherously against justice. For duties of the king, e.g., Psalm 72 and Isaiah 11. For a comparison with Ezekiel 21:23-26, see E. W. Davies, “The Meaning of qesem in Prov 16:10,” Bib 61 (1980): 554-56.

[17:26]  ¹⁰⁵ tn Heb “not good.” This is an example of tapeinosis – an understatement that implies the worst-case scenario: “it is terrible.”

[17:26]  ¹⁰⁶ tn The verb עָנַשׁ, here a Qal infinitive construct, properly means “to fine” (cf. NAB, NRSV, NLT) but is taken here to mean “to punish” in general. The infinitive functions as the subject of the clause.

[17:26]  ¹⁰⁷ tn The form is the Hiphil infinitive construct from נָכָה (nakhah, “to strike; to smite”). It may well refer to public beatings, so “flog” is used in the translation, since “strike” could refer to an individual’s action and “beat” could be taken to refer to competition.

[17:26]  ¹⁰⁸ tn Heb “[is] against uprightness.” The expression may be rendered “contrary to what is right.”

[17:26]  sn The two lines could be synonymous parallelism; but the second part is being used to show how wrong the first act would be – punishing the righteous makes about as much sense as beating an official of the court for doing what is just.

[29:4]  ¹⁰⁹ 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]  ¹¹⁰ tn Or “country.” This term functions as a metonymy of subject for the people in the land.

[29:4]  ¹¹¹ 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.

[6:23]  ¹¹² tn Heb “the commandment” (so KJV, NASB, NRSV).

[6:23]  ¹¹³ 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.

[6:23]  ¹¹⁴ sn The terms “lamp,” “light,” and “way” are all metaphors. The positive teachings and commandments will illumine or reveal to the disciple the way to life; the disciplinary correctives will provide guidance into fullness of life.

[6:23]  ¹¹⁵ 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.

[6:23]  ¹¹⁶ tn Heb “the way of life” (so KJV, NASB, NRSV); NIV, NLT “the way to life.” The noun “life” is a genitive following the construct “way.” It could be an attributive genitive modifying the kind of way/course of life that instruction provides, but it could also be objective in that the course of life followed would produce and lead to life.

[7:22]  ¹¹⁷ tn The participle with “suddenly” gives a more vivid picture, almost as if to say “there he goes.”

[7:22]  ¹¹⁸ tn The present translation follows R. B. Y. Scott (Proverbs, Ecclesiastes [AB], 64). This third colon of the verse would usually be rendered, “fetters to the chastening of a fool” (KJV, ASV, and NASB are all similar). But there is no support that עֶכֶס (’ekhes) means “fetters.” It appears in Isaiah 3:16 as “anklets.” The parallelism here suggests that some animal imagery is required. Thus the ancient versions have “as a dog to the bonds.”

[15:10]  ¹¹⁹ tn The two lines are parallel synonymously, so the “severe discipline” of the first colon is parallel to “will die” of the second. The expression מוּסָר רָע (musar ra’, “severe discipline”) indicates a discipline that is catastrophic or harmful to life.

[15:10]  ¹²⁰ sn If this line and the previous line are synonymous, then the one who abandons the way also refuses any correction, and so there is severe punishment. To abandon the way means to leave the life of righteousness which is the repeated subject of the book of Proverbs.

[19:25]  ¹²¹ 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]  ¹²² 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]  ¹²³ 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]  ¹²⁴ 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).

[22:22]  ¹²⁵ tn Two negated jussives form the instruction here: אַל־תִּגְזָל (’al-tigzal, “do not exploit”) and וְאַל־תְּדַכֵּא (ve’al-tÿdakke’, “do not crush”).

[22:22]  sn Robbing or oppressing the poor is easy because they are defenseless. But this makes the crime tempting as well as contemptible. What is envisioned may be in bounds legally (just) but out of bounds morally.

[22:22]  ¹²⁶ tn Heb “in the gate” (so KJV); NAB, NASB, NRSV “at the gate.” The “gate” of the city was the center of activity, the place of business as well as the place for settling legal disputes. The language of the next verse suggests a legal setting, so “court” is an appropriate translation here.

[24:18]  ¹²⁷ tn Heb “and [it is] evil in his eyes.”

[24:18]  ¹²⁸ sn The judgment of God should strike a note of fear in the heart of people (e.g., Lev 19:17-18). His judgment is not to be taken lightly, or personalized as a victory. If that were to happen, then the Lord might take pity on the enemies in their calamity, for he champions the downtrodden and defeated. These are probably personal enemies; the imprecatory psalms and the prophetic oracles present a different set of circumstances for the downfall of God’s enemies – even the book of Proverbs says that brings joy to the community.

[1:8]  ¹²⁹ tn The imperative שְׁמַע (shÿma’, “Listen!”) forms an urgent exhortation which expects immediate compliance with parental instruction.

[1:8]  ¹³⁰ tn Heb “my son.” It is likely that collections of proverbs grew up in the royal courts and were designed for the training of the youthful prince. But once the collection was included in the canon, the term “son” would be expanded to mean a disciple, for all the people were to learn wisdom when young. It would not be limited to sons alone but would include daughters – as the expression “the children of (בְּנֵי, bÿne) Israel” (including males and females) clearly shows. Several passages in the Mishnah and Talmud record instructions to teach daughters the Mosaic law so that they will be righteous and avoid sin as well. The translation “my child,” although not entirely satisfactory, will be used here.

[1:8]  ¹³¹ tn Heb “training” or “discipline.” See note on 1:2.

[1:8]  ¹³² tn Heb “of.” The noun אָבִיךָ (’avikha, “of your father”) may be classified as a genitive of source.

[1:8]  ¹³³ tn Heb “instruction.” In Proverbs the noun תּוֹרַה (torah) often means “instruction” or “moral direction” rather than “law” (BDB 435 s.v. 1.a). It is related to יָרָה (yarah, “to point [or, show] the way” in the Hiphil (BDB 435). Instruction attempts to point a person in the right direction (e.g., Gen 46:28).

[1:8]  ¹³⁴ tn Heb “of.” The noun אִמֶּךָ (’immekha, “of your mother”) may be classified as a genitive of source.

[2:1]  ¹³⁵ sn The chapter begins with an admonition to receive wisdom (1-4) and then traces the benefits: the knowledge of God and his protection (5-8), moral discernment for living (9-11), protection from evil men (12-15) and immoral women (16-19), and enablement for righteous living (20-22).

[2:1]  ¹³⁶ tn Heb “my son.”

[2:1]  ¹³⁷ sn Verses 1-11 form one long conditional sentence in the Hebrew text: (1) the protasis (“if…”) encompasses vv. 1-4 and (2) the apodosis (“then…”) consists of two parallel panels in vv. 5-8 and vv. 9-11 both of which are introduced by the particle אָז (’az, “then”).

[2:1]  ¹³⁸ sn The verb “to store up” (צָפַן, tsafan; cf. NAB, NLT “treasure”) in the second colon qualifies the term “receive” (לָקַח, laqakh) in the first, just as “commands” intensifies “words.” This pattern of intensification through parallelism occurs throughout the next three verses. The verb “to store up; to treasure” is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (W. G. Plaut, Proverbs, 43).

[8:15]  ¹³⁹ tn The verb רָזַן (razan) means “to be weighty; to be judicious; to be commanding.” It only occurs in the Qal active participle in the plural as a substantive, meaning “potentates; rulers” (e.g., Ps 1:1-3). Cf. KJV, ASV “princes”; NAB “lawgivers.”

[8:15]  ¹⁴⁰ sn This verb יְחֹקְקוּ (yÿkhoqqu) is related to the noun חֹק (khoq), which is a “statute; decree.” The verb is defined as “to cut in; to inscribe; to decree” (BDB 349 s.v. חָקַק). The point the verse is making is that when these potentates decree righteousness, it is by wisdom. History records all too often that these rulers acted as fools and opposed righteousness (cf. Ps 2:1-3). But people in power need wisdom to govern the earth (e.g., Isa 11:1-4 which predicts how Messiah will use wisdom to do this very thing). The point is underscored with the paronomasia in v. 15 with “kings” and “will reign” from the same root, and then in v. 16 with both “princes” and “rule” being cognate. The repetition of sounds and meanings strengthens the statements.

[16:14]  ¹⁴¹ sn This proverb introduces the danger of becoming a victim of the king’s wrath (cf. CEV “if the king becomes angry, someone may die”). A wise person knows how to pacify the unexpected and irrational behavior of a king. The proverb makes the statement, and then gives the response to the subject.

[16:14]  ¹⁴² 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.

[16:14]  ¹⁴³ tn The expression uses an implied comparison, comparing “wrath” to a messenger because it will send a message. The qualification is “death,” an objective genitive, meaning the messenger will bring death, or the message will be about death. E.g., 1 Kgs 2:25, 29-34 and 46. Some have suggested a comparison with the two messengers of Baal to the god Mot (“Death”) in the Ugaritic tablets (H. L. Ginsberg, “Baal’s Two Messengers,” BASOR 95 [1944]: 25-30). If there is an allusion, it is a very slight one. The verse simply says that the king’s wrath threatens death.

[16:14]  ¹⁴⁴ tn The verb is כָּפַּר (kapar), which means “to pacify; to appease” and “to atone; to expiate” in Levitical passages. It would take a wise person to know how to calm or pacify the wrath of a king – especially in the ancient Near East.

[20:30]  ¹⁴⁵ tc The verb מָרַק (maraq) means “to polish; to scour”; in the Hiphil it means “to cleanse away,” but it is only attested here, and that in the Kethib reading of תַּמְרִיק (tamriq). The Qere has תַּמְרוּק (tamruq, “are a means of cleansing”). The LXX has “blows and contusions fall on evil men, and stripes penetrate their inner beings”; the Latin has “the bruise of a wound cleanses away evil things.” C. H. Toy suggests emending the text to read “stripes cleanse the body, and blows the inward parts” or “cosmetics purify the body, and blows the soul” (Proverbs [ICC], 397). Cf. CEV “can knock all of the evil out of you.”

[20:30]  ¹⁴⁶ tn The term “cleanse” does not appear in this line but is supplied in the translation in the light of the parallelism.

[20:30]  ¹⁴⁷ sn Physical punishment may prove spiritually valuable. Other proverbs say that some people will never learn from this kind of punishment, but in general this may be the only thing that works for some cases.

[31:26]  ¹⁴⁸ tn The first word of the seventeenth line begins with פּ (pe), the seventeenth letter of the Hebrew alphabet.

[31:26]  sn The words “mouth” (“opens her mouth”) and “tongue” (“on her tongue”) here are also metonymies of cause, referring to her speaking.

[31:26]  ¹⁴⁹ tn The Hebrew phrase תּוֹרַת־חֶסֶד (torat-khesed) is open to different interpretations. (1) The word “law” could here refer to “teaching” as it does frequently in the book of Proverbs, and the word “love,” which means “loyal, covenant love,” could have the emphasis on faithfulness, yielding the idea of “faithful teaching” to parallel “wisdom” (cf. NIV). (2) The word “love” should probably have more of the emphasis on its basic meaning of “loyal love, lovingkindness.” It also would be an attributive genitive, but its force would be that of “loving instruction” or “teaching with kindness.”

[24:11]  ¹⁵⁰ tn The idea of “slipping” (participle from מוֹט, mot) has troubled some commentators. G. R. Driver emends it to read “at the point of” (“Problems in Proverbs,” ZAW 50 [1932]: 146). But the MT as it stands makes good sense. The reference would be general, viz., to help any who are in mortal danger or who might be tottering on the edge of such disaster – whether through sin, or through disease, war, or danger. Several English versions (e.g., NASB, NIV, NRSV) render this term as “staggering.”

[24:11]  sn God holds people responsible for rescuing those who are in mortal danger. The use of “death” and “slaughter” seems rather strong in the passage, but they have been used before in the book for the destruction that comes through evil.

[1:3]  ¹⁵¹ tn The infinitive construct + ל (lamed) here designates a further purpose of the book: This focuses on the purpose of the book from the perspective of the student/disciple. The verb לָקַח (laqakh, “receive”) means to acquire something worth having. It is parallel to the verb “treasure up” in 2:1.

[1:3]  ¹⁵² tn Heb “instruction.” See note on the same term in 1:2.

[1:3]  ¹⁵³ tc MT reads the genitive-construct phrase מוּסַר הַשְׂכֵּל (musar haskel, “discipline of prudence”). Syriac adds vav (ו) and reads מוּסַר וְהַשְׂכֵּל (musar wÿhaskel, “discipline and prudence”). MT is the more difficult reading in terms of syntax, so is preferred as the original reading.

[1:3]  tn Heb “discipline of prudence.” The term הַשְׂכֵּל (haskel, “of prudence”) is a Hiphil infinitive absolute, functioning as an emphatic genitive of result, describing the results of a self-disciplined life. The basic meaning of שָׂכַל is “to be prudent, circumspect,” and the Hiphil stem means “to give attention to, consider, ponder; have insight, understanding” (BDB 968 s.v. I שָׂכַל). It is a synonym of חָכְמָה (khokhmah, “wisdom”), but while חָכְמָה focuses on living skillfully, שָׂכַל (sakhal) focuses on acting prudently. The word can also focus on the results of acting prudently: to have success (e.g., Isa 52:12). Elsewhere, the term describes the prudent actions of Abigail in contrast to her foolish husband Nabal (1 Sam 25).

[1:3]  ¹⁵⁴ tn Heb “righteousness and justice and equity.” The three nouns that follow “self-discipline of prudence” are adverbial accusatives of manner, describing the ways in which the disciplined prudent activity will be manifested: “in righteousness, justice, and equity.” The term “in” does not appear in the Hebrew text, but is implied by the syntax; it is inserted in the translation for clarity.

[1:3]  ¹⁵⁵ sn The word “righteousness” (צֶדֶק, tsedeq) describes conduct that conforms to a standard. Elsewhere it is used in a concrete sense to refer to commercial weights and measures that conform to a standard (Deut 25:15). In the moral realm it refers to “righteous” conduct that conforms to God’s law.

[1:3]  ¹⁵⁶ tn Heb “and justice.” The conjunction “and” appears in the Hebrew text, but is omitted in the translation for the sake of English style and smoothness.

[1:3]  sn The noun מִשְׁפָּט (mishpat, “justice, judgment”) refers to the ability to make a decision that is just (e.g., Deut 16:18; 1 Kgs 3:28). From this legal background, the term came to mean one’s right or precedent. The person with prudence will make decisions that are just and right.

[1:3]  ¹⁵⁷ sn The Hebrew noun translated “equity” comes from the root יָשָׁר (yashar) which has the basic idea of “upright, straight, right.” It refers to activity that is morally upright and straight, that is, on the proper moral path. Elsewhere it is used in a concrete sense to describe cows walking straight down a path without turning right or left (1 Sam 6:12). Wisdom literature often uses the motif of the straight path to describe a morally “straight” life.

[6:30]  ¹⁵⁸ tn Heb “they do not despise.”

[6:30]  ¹⁵⁹ tn Heb “himself” or “his life.” Since the word נֶפֶשׁ (nefesh, traditionally “soul”) refers to the whole person, body and soul, and since it has a basic idea of the bundle of appetites that make up a person, the use here for satisfying his hunger is appropriate.

[10:8]  ¹⁶⁰ tn Heb “the wise of heart” (so NASB, NRSV). The genitive noun לֵב (lev, “heart”) functions as an attributive adjective: “the wise heart.” The term לֵב functions as a synecdoche of part (= heart) for the whole person (= person). The heart is emphasized because it is the seat of wisdom (BDB 524 s.v. 3.b).

[10:8]  ¹⁶¹ tn Heb “commandments.”

[10:8]  ¹⁶² tn Heb “fool of lips.” The phrase is a genitive of specification: “a fool in respect to lips.” The term “lips” is a metonymy of cause (= lips) for effect (= speech). This person talks foolishness; he is too busy talking to pay attention to instruction.

[10:8]  ¹⁶³ tn The Niphal verb לָבַט (lavat) means “to be thrust down [or, away]”; that is, “to be ruined; to fall” or “to stumble” (e.g., Hos 4:14). The fool who refuses to listen to advice – but abides by his own standards which he freely expresses – will suffer the predicaments that he creates.

[11:31]  ¹⁶⁴ 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]  ¹⁶⁵ 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]  ¹⁶⁶ tn Heb “the wicked and the sinner.” The two terms may form a hendiadys with the first functioning adjectivally: “the wicked sinner.”

[12:17]  ¹⁶⁷ tn The text has “he pours out faithfully”; the word rendered “faithfully” or “reliably” (אֱמוּנָה, ’emunah) is used frequently for giving testimony in court, and so here the subject matter is the reliable witness.

[12:17]  ¹⁶⁸ tn Heb “righteousness.”

[12:17]  ¹⁶⁹ tn Heb “witness of falsehoods.” The genitive noun functions attributively, and the plural form depicts habitual action or moral characteristic. This describes a person who habitually lies. A false witness cannot be counted on to help the cause of justice.

[12:17]  ¹⁷⁰ tn The term “speaks” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.

[14:25]  ¹⁷¹ tn Heb “a witness of truth”; cf. CEV “an honest witness.”

[14:25]  ¹⁷² tn The noun נְפָשׁוֹת (nÿfashot) often means “souls,” but here “lives” – it functions as a metonymy for life (BDB 659 s.v. נֶפֶשׁ 3.c).

[14:25]  sn The setting of this proverb is the courtroom. One who tells the truth “saves” (מַצִּיל [matsil, “rescues; delivers”]) the lives of those falsely accused.

[14:25]  ¹⁷³ tn The term “brings” does not appear in the Hebrew but is supplied in the translation for the sake of clarity. Also possible, “is deceitful.”

[14:25]  ¹⁷⁴ tc Several commentators suggest emending the text from the noun מִרְמָה (mirmah, “deception”) to the participle מְרַמֶּה (mÿrameh, “destroys”). However, this revocalization is not necessary because the MT makes sense as it stands: A false witness destroys lives.

[16:4]  ¹⁷⁵ sn The Hebrew verb translated “works” (פָּעַל, pa’al) means “to work out; to bring about; to accomplish.” It is used of God’s sovereign control of life (e.g., Num 23:23; Isa 26:12).

[16:4]  ¹⁷⁶ tn Heb “for its answer.” The term לַמַּעֲנֵהוּ (lamma’anehu) has been taken to mean either “for his purpose” or “for its answer.” The Hebrew word is מַעֲנֶה (ma’aneh, “answer”) and not לְמַעַן (lÿma’an, “purpose”). So the suffix likely refers to “everything” (כֹּל, kol). God ensures that everyone’s actions and the consequences of those actions correspond – certainly the wicked for the day of calamity. In God’s order there is just retribution for every act.

[16:4]  ¹⁷⁷ sn This is an example of synthetic parallelism (“A, what’s more B”). The A-line affirms a truth, and the B-line expands on it with a specific application about the wicked – whatever disaster comes their way is an appropriate correspondent for their life.

[17:11]  ¹⁷⁸ sn The proverb is set up in a cause and effect relationship. The cause is that evil people seek rebellion. The term מְרִי (mÿri) means “rebellion.” It is related to the verb מָרָה (marah, “to be contentious; to be rebellious; to be refractory”). BDB 598 s.v. מְרִי translates the line “a rebellious man seeketh only evil” (so NASB).

[17:11]  ¹⁷⁹ tn The parallelism seems to be formal, with the idea simply continuing to the second line; the conjunction is therefore translated to reflect this. However, the proverb could be interpreted as antithetical just as easily.

[17:11]  ¹⁸⁰ sn Those bent on rebellion will meet with retribution. The messenger could very well be a merciless messenger from the king; but the expression could also figuratively describe something God sends – storms, pestilence, or any other misfortune.

[19:16]  ¹⁸¹ tn The verb שָׁמַר (shamar) is repeated twice in this line but with two different senses, creating a polysemantic wordplay: “he who obeys/keeps (ֹֹשׁמֵר, shomer) the commandment safeguards/keeps (שֹׁמֵר, shomer) his life.”

[19:16]  ¹⁸² sn The expression his ways could refer either (1) to the conduct of the individual himself, or (2) to the commandments as the Lord’s ways. If the latter is the case, then the punishment is more certain.

[19:16]  ¹⁸³ tc The Kethib is יָוְמֻת (yavmut), “will be put to death,” while the Qere reads יָמוּת (yamut, “will die”). The Qere is the preferred reading and is followed by most English versions.

[21:18]  ¹⁸⁴ tn The term “become” is supplied in the translation.

[21:18]  ¹⁸⁵ sn The Hebrew word translated “ransom” (כֹּפֶר, kofer) normally refers to the price paid to free a prisoner. R. N. Whybray (Proverbs [CBC], 121) gives options for the meaning of the verse: (1) If it means that the wicked obtain good things that should go to the righteous, it is then a despairing plea for justice (which would be unusual in the book of Proverbs); but if (2) it is taken to mean that the wicked suffers the evil he has prepared for the righteous, then it harmonizes with Proverbs elsewhere (e.g., 11:8). The ideal this proverb presents – and the future reality – is that in calamity the righteous escape and the wicked suffer in their place (e.g., Haman in the book of Esther).

[21:18]  ¹⁸⁶ tn Or “treacherous” (so ASV, NASB, NLT); NIV “the unfaithful.”

[21:18]  ¹⁸⁷ tn The phrase “are taken” does not appear in the Hebrew but is implied by the parallelism; it is supplied in the translation for smoothness.

[24:23]  ¹⁸⁸ tn Heb “to recognize faces”; KJV, ASV “to have respect of persons”; NLT “to show favoritism.”

[24:23]  ¹⁸⁹ tn Heb “not good.” This is a figure known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”

[24:25]  ¹⁹⁰ 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]  ¹⁹¹ 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]  ¹⁹² 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]  ¹⁹³ 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).

[28:21]  ¹⁹⁴ 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]  ¹⁹⁵ 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]  ¹⁹⁶ 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.

[29:26]  ¹⁹⁷ sn The idiom seek the face means to try to obtain favor from someone. According to the proverb, many people assume that true justice depends on the disposition of some earthly ruler.

[29:26]  ¹⁹⁸ tn Heb “but from the Lord [is] justice of a man.” The last part uses the construct state followed by the genitive, which here shows the advantage – it is justice for the person. The implication of the matter is that people should seek the Lord’s favor (rather than a human ruler’s) if they want true justice.

[31:9]  ¹⁹⁹ 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]  ²⁰⁰ 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).

[2:16]  ²⁰¹ sn This purpose clause introduced by לְהַצִּילְךָ (lÿhatsilkha, “to deliver you”) parallels the purpose clause introduced by לְהַצִּילְךָ (“to deliver you”) in v. 12. There it introduced deliverance from the evil man, and now from the evil woman. The description of the evil man encompassed four poetic lines in the Hebrew text (vv. 12-15); likewise, the description of the evil woman is four poetic lines (vv. 16-19).

[2:16]  ²⁰² tn Heb “strange woman” (so KJV, NASB); NRSV “the loose woman.” The root זוּר (zur, “to be a stranger”) sometimes refers to people who are ethnically foreign to Israel (Isa 1:7; Hos 7:9; 8:7) but it often refers to what is morally estranged from God or his covenant people (Pss 58:4; 78:30; BDB 266 s.v.). Referring to a woman, it means adulteress or prostitute (Prov 2:16; 5:3, 20; 7:5; 22:14; 23:33; see BDB 266 s.v. 2.b). It does not mean that she is a foreigner but that she is estranged from the community with its social and religious values (W. McKane, Proverbs [OTL], 285). It describes her as outside the framework of the covenant community (L. A. Snijders, “The Meaning of זוּר in the Old Testament: An Exegetical Study,” OTS 10 [1954]: 85-86). Here an Israelite woman is in view because her marriage is called a “covenant with God.” She is an adulteress, acting outside the legal bounds of the marriage contract.

[2:16]  ²⁰³ tn Heb “alien woman.” The adjective נָכְרִי (nokhri, “foreign; alien”) refers to (1) people who are ethnically alien to Israel (Exod 21:8; Deut 17:15; Judg 19:12; Ruth 2:10; 1 Kgs 11:1, 8; Ezra 10:2, 10, 11; see BDB 649 s.v. 1); (2) people who are morally alienated from God and his covenant people (Job 19:15; Ps 69:9; Prov 20:16; Eccl 6:2; Jer 2:21; see BDB 649 s.v. 3) and (3) as a technical term in Proverbs for a harlot or promiscuous woman as someone who is morally alienated from God and moral society (Prov 2:16; 5:20; 6:24; 7:5; 20:16; 23:27; 27:13; see BDB 649 s.v. 2). The description of the woman as a “strange woman” and now an “alien woman” is within the context of the people of Israel. She is a “foreigner” in the sense that she is a nonconformist, wayward and loose. It does not necessarily mean that she is not ethnically Israelite (though BDB notes that most harlots in Israel were originally chiefly foreigners by reason of their otherwise homeless condition).

[2:16]  ²⁰⁴ tn Heb “makes smooth.” The Hiphil of II חָלַק (“to be smooth; to be slippery”) means (1) “to make smooth” (metal with hammer) and (2) “to use smooth words,” that is, to flatter (Pss 5:10; 36:3; Prov 2:16; 7:5; 28:23; 29:5; see BDB 325 s.v. 2; HALOT 322 s.v. I חלק hif.2). The related Arabic cognate verb means “make smooth, lie, forge, fabricate.” The seductive speech of the temptress is compared to olive oil (5:3) and is recounted (7:14-20).

[2:16]  ²⁰⁵ tn Heb “whose words she makes smooth.” The phrase is a relative clause that does not have a relative pronoun. The antecedent of the 3rd person feminine singular suffix is clearly “the sexually loose woman” earlier in the line.

[2:16]  sn For descriptions of seductive speech, see Prov 5:3 where it is compared to olive oil, and 7:14-20 where such speech is recorded.

[3:11]  ²⁰⁶ tn Heb “the discipline of the Lord.”

[3:11]  ²⁰⁷ tn The verb קוּץ (quts) has a two-fold range of meaning: (1) “to feel a loathing; to abhor” and (2) “to feel a sickening dread” (BDB 880 s.v.). The parallelism with “do not despise” suggests the former nuance here. The common response to suffering is to loathe it; however, the righteous understand that it refines one’s moral character and that it is a means to the blessing.

[13:24]  ²⁰⁸ sn R. N. Whybray cites an Egyptian proverb that says that “boys have their ears on their backsides; they listen when they are beaten” (Proverbs [CBC], 80). Cf. Prov 4:3-4, 10-11; Eph 6:4; Heb 12:5-11.

[13:24]  ²⁰⁹ sn The importance of parental disciplining is stressed by the verbs “hate” and “love.” “Hating” a child in this sense means in essence abandoning or rejecting him; “loving” a child means embracing and caring for him. Failure to discipline a child is tantamount to hating him – not caring about his character.

[13:24]  ²¹⁰ tn Heb “his son.”

[13:24]  ²¹¹ tn Heb “him”; the referent (his child) is specified in the translation for clarity.

[13:24]  ²¹² tn Heb “seeks him.” The verb שָׁחַר (shahar, “to be diligent; to do something early”; BDB 1007 s.v.) could mean “to be diligent to discipline,” or “to be early or prompt in disciplining.” See G. R. Driver, “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 170.

[13:24]  ²¹³ tn The noun מוּסָר (musar, “discipline”) functions as an adverbial accusative of reference: “he is diligent in reference to discipline.”

[28:2]  ²¹⁴ sn The Hebrew word translated “rebellious” has rebellion as its basic meaning, and that is the idea here. The proverb is describing a time when sinfulness brings about social and political unrest.

[28:2]  ²¹⁵ tn Heb “many are its princes” (so NASB).

[28:2]  sn In such a chaotic time there will be many rulers, either simultaneously or in a rapid sequence. The times of the judges or the days of the northern kings of Israel provide examples.

[28:2]  ²¹⁶ tn Heb “a man who understands [and] knows”; NRSV “an intelligent ruler”; NLT “wise and knowledgeable leaders.”

[28:2]  ²¹⁷ tc The LXX reads (probably from a different underlying Hebrew text): “It is the fault of a violent man that quarrels start, but they are settled by a man of discernment.” For a survey of suggestions, see C. H. Toy, Proverbs (ICC), 495, and W. McKane, Proverbs (OTL), 630.

[28:2]  tn This last line is difficult. The MT has כֵּן יַאֲרִיךְ (ken ya’arikh). The verb means “to prolong,” but כֵּן (ken) is open to several possibilities for meaning. J. H. Greenstone’s interpretation of it as a noun from the Hollow root כּוּן (kun) with a meaning of “established order” is what is expected here (Proverbs, 293).

[28:2]  sn For a study of the verses in chapters 28 and 29 concerning kings and governments, see B. V. Malchow, “A Manual for Future Monarchs,” CBQ 47 (1985): 238-45.

[29:24]  ²¹⁸ sn The expression shares with a thief describes someone who is an “accomplice” (cf. NAB, NIV) because he is willing to share in the loot without taking part in the crime.

[29:24]  ²¹⁹ tn Heb “hates his soul.” The accomplice is working against himself, for he will be punished along with the thief if he is caught.

[29:24]  ²²⁰ tn Heb “oath” or “imprecation”; ASV “adjuration.” This amounted to an “oath” or “curse” (cf. NAB “he hears himself put under a curse”; NRSV “one hears the victim’s curse”) either by or on behalf of the victim, that any witness to the crime must testify (cf. Lev 5:1). However, in this legal setting referring to “a victim’s curse” could be misleading (cf. also KJV “he heareth cursing”), since it could be understood to refer to profanity directed against those guilty of the crime rather than an imprecation called down on a witness who refused to testify (as in the present proverb). The present translation specifies this as an “oath to testify.”

[29:24]  sn The oath to testify was not an oath to tell the truth before a court of law in the modern sense. Instead it was a “curse” or “imprecation” expressed by the victim of the theft, or by the legal authorities, called down on any witness of the crime who kept silent or refused to testify (as here). According to Lev 5:1, if a witness does not speak up he is accountable for the crime. This person hears the adjuration, but if he speaks up he is condemned, and if he does not speak up he is guilty under the law. The proverb is an unusual one; it seems to be warning against getting mixed up in any way with the thief, for it will create a serious ethical dilemma.

[30:6]  ²²¹ tn The form of the verb is a Niphal perfect tense with a vav consecutive from the root כָּזַב (kazav, “to lie”). In this stem it has the ideas of “been made deceptive,” or “shown to be false” or “proved to be a liar.” One who adds to or changes the word of the Lord will be seen as a liar.

[25:8]  ²²² tn Heb “do not go out hastily to strive”; the verb “to strive” means dispute in the legal context. The last clause of v. 7, “what your eyes have seen,” does fit very well with the initial clause of v. 8. It would then say: What you see, do not take hastily to court, but if the case was not valid, he would end up in disgrace.

[25:8]  sn The Hebrew verb רִיב (riv) is often used in legal contexts; here the warning is not to go to court hastily lest it turn out badly.

[25:8]  ²²³ tn The clause begins with פֶּן (pen, “lest”) which seems a bit out of place in this line. C. H. Toy suggests changing it to כִּי (ki, “for”) to make a better connection, instead of supplying an ellipsis: “lest it be said what…” (Proverbs [ICC], 461).