Amsal 2:1

Benefits of Seeking Wisdom ¹ 

2:1 My child, ²  if ³  you receive my words,

and store up ⁴  my commands within you,

Amsal 4:10

4:10 Listen, my child, ⁵  and accept my words,

so that ⁶  the years of your life will be many. ⁷ 

Amsal 6:25

6:25 Do not lust ⁸  in your heart for her beauty,

and do not let her captivate you with her alluring eyes; ⁹ 

Amsal 7:20

7:20 He has taken a bag of money with him; ¹⁰ 

he will not return until ¹¹  the end of the month.” ¹² 

Amsal 8:10

8:10 Receive my instruction ¹³  rather than ¹⁴  silver,

and knowledge rather than choice gold.

Amsal 9:7

9:7 Whoever corrects ¹⁵  a mocker is asking for ¹⁶  insult; ¹⁷ 

whoever reproves a wicked person receives ¹⁸  abuse.

Amsal 10:8

10:8 The wise person ¹⁹  accepts instructions, ²⁰ 

but the one who speaks foolishness ²¹  will come to ruin. ²² 

Amsal 11:30

11:30 The fruit of the righteous is like ²³  a tree producing life, ²⁴ 

and the one who wins souls ²⁵  is wise. ²⁶ 

Amsal 17:23

17:23 A wicked person receives a bribe secretly ²⁷ 

to pervert ²⁸  the ways of justice.

Amsal 20:16

20:16 Take a man’s ²⁹  garment ³⁰  when he has given security for a stranger, ³¹ 

and when he gives surety for strangers, ³²  hold him ³³  in pledge.

Amsal 21:11

21:11 When a scorner is punished, the naive ³⁴  becomes wise;

when a wise person is instructed, ³⁵  he gains knowledge.

Amsal 22:27

22:27 If you do not have enough to pay,

your bed ³⁶  will be taken ³⁷  right out from under you! ³⁸ 

Amsal 24:11

24:11 Deliver those being taken away to death,

and hold back those slipping to the slaughter. ³⁹ 

Amsal 24:32

24:32 When I saw this, I gave careful consideration to it; ⁴⁰ 

I received instruction from what I saw: ⁴¹ 

Amsal 27:13

27:13 Take a man’s ⁴²  garment when he has given security for a stranger,

and when he gives surety for a stranger, ⁴³  hold him in pledge. ⁴⁴ 

Amsal 31:16

31:16 She considers ⁴⁵  a field and buys it;

from her own income ⁴⁶  she plants a vineyard.

[2:1]  ¹ 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]  ² tn Heb “my son.”

[2:1]  ³ 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]  ⁴ 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).

[4:10]  ⁵ tn Heb “my son” (likewise in v. 20).

[4:10]  ⁶ tn The vav prefixed to the imperfect verb follows an imperative; this volitive sequence depicts purpose/result.

[4:10]  ⁷ tn Heb “and the years of life will be many for you.”

[6:25]  ⁸ tn The negated jussive gives the young person an immediate warning. The verb חָמַד (khamad) means “to desire,” and here in the sense of lust. The word is used in the Decalogue of Deut 5:21 for the warning against coveting.

[6:25]  sn Lusting after someone in the heart, according to Jesus, is a sin of the same kind as the act, not just the first step toward it (Matt 5:28). Playing with temptation in the heart – the seat of the will and the emotions – is only the heart reaching out after the sin.

[6:25]  ⁹ tn Heb “her eyelids” (so KJV, NASB); NRSV “eyelashes”; TEV “flirting eyes”). This term is a synecdoche of part (eyelids) for the whole (eyes) or a metonymy of association for painted eyes and the luring glances that are the symptoms of seduction (e.g., 2 Kgs 9:30). The term “alluring” is not in the Hebrew text, but is supplied in the translation for the sake of clarification.

[7:20]  ¹⁰ tn Heb “in his hand.”

[7:20]  ¹¹ tn Heb “he will come back at.”

[7:20]  ¹² tn Heb “new moon.” Judging from the fact that the husband took a purse of money and was staying away until the next full moon, the woman implies that they would be safe in their escapade. If v. 9 and v. 20 are any clue, he could be gone for about two weeks – until the moon is full again.

[8:10]  ¹³ tn Heb “discipline.” The term refers to instruction that trains with discipline (e.g., Prov 1:2).

[8:10]  ¹⁴ tn Heb “and not” (so KJV, NASB); NAB “in preference to.”

[9:7]  ¹⁵ 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]  ¹⁶ tn Heb “receives for himself.”

[9:7]  ¹⁷ 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]  ¹⁸ tn The verb “receives” is supplied in the translation for the sake of clarity and smoothness.

[10:8]  ¹⁹ 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]  ²⁰ tn Heb “commandments.”

[10:8]  ²¹ 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]  ²² 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.

[11:30]  ²³ 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.

[11:30]  ²⁴ tn Heb “tree of life” (so KJV, NAB, NIV, NRSV). The noun חַיִּים (khayyim, “life”) is genitive of product. What the righteous produce (“fruit”) is like a tree of life – a long and healthy life as well as a life-giving influence and provision for others.

[11:30]  ²⁵ tc The Leningrad Codex mistakenly vocalized ש (sin or shin) as שׂ (sin) instead of שׁ (shin) in the term נְפָשׂוֹת (nefashot) which is vocalized as נְפָשׁוֹת (nefasot, “souls”) in the other medieval Hebrew mss and early printed editions of the Masoretic Text.

[11:30]  ²⁶ tc The MT reads חָכָם (khakham, “wise”) and seems to refer to capturing (לָקַח, laqakh; “to lay hold of; to seize; to capture”) people with influential ideas (e.g., 2 Sam 15:6). An alternate textual tradition reads חָמָס (khamas) “violent” (reflected in the LXX and Syriac) and refers to taking away lives: “but the one who takes away lives (= kills people) is violent” (cf. NAB, NRSV, TEV). The textual variant was caused by orthographic confusion of ס (samek) and כ (kaf), and metathesis of מ (mem) between the 2nd and 3rd consonants. If the parallelism is synonymous, the MT reading fits; if the parallelism is antithetical, the alternate tradition fits. See D. C. Snell, “‘Taking Souls’ in Proverbs 11:30,” VT 33 (1083): 362-65.

[17:23]  ²⁷ 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]  ²⁸ 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.

[20:16]  ²⁹ tn Heb “his garment.”

[20:16]  ³⁰ sn Taking a garment was the way of holding someone responsible to pay debts. In fact, the garment was the article normally taken for security (Exod 22:24-26; Deut 24:10-13). Because this is a high risk security pledge (e.g., 6:1-5), the creditor is to deal more severely than when the pledge is given by the debtor for himself.

[20:16]  ³¹ tc The Kethib has the masculine plural form, נָכְרִים (nakhrim), suggesting a reading “strangers.” But the Qere has the feminine form נָכְרִיָּה (nakhriyyah), “strange woman” or “another man’s wife” (e.g., 27:13). The parallelism would suggest “strangers” is the correct reading, although theories have been put forward for the interpretation of “strange woman” (see below).

[20:16]  sn The one for whom the pledge is taken is called “a stranger” and “foreign.” These two words do not necessarily mean that the individual or individuals are non-Israelite – just outside the community and not well known.

[20:16]  ³² tn M. Dahood argues that the cloak was taken in pledge for a harlot (cf. NIV “a wayward woman”). Two sins would then be committed: taking a cloak and going to a prostitute (“To Pawn One’s Cloak,” Bib 42 [1961]: 359-66; also Snijders, “The Meaning of זָר,” 85-86). In the MT the almost identical proverb in 27:13 has a feminine singular form here.

[20:16]  ³³ tn Or “hold it” (so NIV, NCV).

[21:11]  ³⁴ 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]  ³⁵ 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.

[22:27]  ³⁶ tn The “bed” may be a metonymy of adjunct, meaning the garment that covers the bed (e.g., Exod 22:26). At any rate, it represents the individual’s last possession (like the English expression “the shirt off his back”).

[22:27]  ³⁷ tn Heb “If you cannot pay, why should he take the bed from under you?” This rhetorical question is used to affirm the statement. The rhetorical interrogative לָמָּה (lamah, “why?”) appears in MT but not in the ancient versions; it may be in the Hebrew text by dittography.

[22:27]  ³⁸ sn The third saying deals with rash vows: If people foolishly pledge what they have, they could lose everything (e.g., 6:1-5; 11:15; 17:18; 20:16; there is no Egyptian parallel).

[24:11]  ³⁹ 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.

[24:32]  ⁴⁰ sn Heb “I set my heart.” The “heart” represents the mind and the will combined; to “set” the mind and will means to give careful consideration to what was observed.

[24:32]  ⁴¹ tn Heb “I looked, I received instruction.” There are four verbs in the two parts of this verse: “I saw…I set…I saw…I received.” It is clear that the first two verbs in each half verse are the foundation for the next two. At the beginning of the verse the form is the preterite with the vav (ו) consecutive; it can be subordinated as a temporal clause to the next verb, probably to be identified as a preterite with the vav – “when I saw, I put.” The next two verbs are both perfect tenses; their construction would parallel the first half of the verse, even though there are no conjunctions here – “[when] I saw, I received.”

[24:32]  sn The teacher makes several observations of the state of the sluggard that reveal that his continued laziness will result in poverty. The reminiscence used here may be a literary device to draw a fictional but characteristically true picture of the lazy person.

[27:13]  ⁴² tn Heb “his garment.”

[27:13]  ⁴³ tn Or “for a strange (= adulterous) woman.” Cf. KJV, ASV, NASB, NLT; NIV “a wayward woman.”

[27:13]  ⁴⁴ tn This proverb is virtually identical to 20:16.

[31:16]  ⁴⁵ tn The first word of the seventh line begins with ז (zayin), the seventh letter of the Hebrew alphabet.

[31:16]  sn The word “considers” means “to plan carefully” in accordance with her purposes. The word is often used in the book of Proverbs for devising evil; but here it is used positively of the woman’s wise investment.

[31:16]  ⁴⁶ tn Heb “from the fruit of her hands.” The expression employs two figures. “Hands” is a metonymy of cause, indicating the work she does. “Fruit” is a hypocatastasis, an implied comparison meaning what she produces, the income she earns. She is able to plant a vineyard from her income.