Amsal 2:3

2:3 indeed, if ¹  you call out for ²  discernment ³  –

raise your voice ⁴  for understanding –

Amsal 7:7

7:7 and I saw among the naive –

I discerned among the youths ⁵  –

a young man ⁶  who lacked wisdom. ⁷ 

Amsal 11:29

11:29 The one who troubles ⁸  his family ⁹  will inherit nothing, ¹⁰ 

and the fool ¹¹  will be a servant to the wise person. ¹² 

Amsal 12:18

12:18 Speaking recklessly ¹³  is like the thrusts of a sword,

but the words ¹⁴  of the wise bring ¹⁵  healing. ¹⁶ 

Amsal 25:12

25:12 Like an earring of gold and an ornament of fine gold, ¹⁷ 

so is a wise reprover to the ear of the one who listens. ¹⁸ 

Amsal 28:7

28:7 The one who keeps the law ¹⁹  is a discerning child, ²⁰ 

but a companion of gluttons brings shame ²¹  to his parents. ²² 

[2:3]  ¹ tn Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said.

[2:3]  ² tn Heb “summon.”

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

[2:3]  ⁴ tn Heb “give your voice”; the expression is idiomatic for raising or lifting the voice to make a sound that carries further (e.g., Jer 2:15). This deliberate expression indicates that something significant is being uttered. J. H. Greenstone says, “If it [understanding] does not come at your first call, raise your voice to a higher pitch, put forth greater efforts” (Proverbs, 17).

[7:7]  ⁵ tn Heb “sons.”

[7:7]  ⁶ tn Heb “lad” or “youth.”

[7:7]  ⁷ tn Heb “heart.”

[7:7]  sn This young man who lacked wisdom is one of the simpletons, lacking keen judgment, one void of common sense (cf. NAB, NASB, NRSV, NLT) or understanding (cf. KJV, ASV). He is young, inexperienced, featherbrained (so D. Kidner, Proverbs [TOTC], 75).

[11:29]  ⁸ tn The verb עָכַר (’akhar, “to trouble”) refers to actions which make life difficult for one’s family (BDB 747 s.v.). He will be cut out of the family inheritance.

[11:29]  ⁹ tn Heb “his house.” The term בֵּית (bet, “house”) is a synecdoche of container (= house) for its contents (= family, household).

[11:29]  ¹⁰ tn Heb “the wind” (so KJV, NCV, NLT); NAB “empty air.” The word “wind” (רוּחַ, ruakh) refers to what cannot be grasped (Prov 27:16; Eccl 1:14, 17). The figure is a hypocatastasis, comparing wind to what he inherits – nothing he can put his hands on. Cf. CEV “won’t inherit a thing.”

[11:29]  ¹¹ sn The “fool” here is the “troubler” of the first half. One who mismanages his affairs so badly so that there is nothing for the family may have to sell himself into slavery to the wise. The ideas of the two halves of the verse are complementary.

[11:29]  ¹² tn Heb “to the wise of heart.” The noun לֵב (lev, “heart”) is an attributed genitive: “wise heart.” The term לֵב (“heart”) also functions as a synecdoche of part (= heart) for the whole (= person); see BDB 525 s.v. 7.

[12:18]  ¹³ tn The term בּוֹטֶה (boteh) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4; Num 30:7).

[12:18]  ¹⁴ tn Heb “the tongue” (so NAB, NIV, NRSV). The term לָשׁוֹן (lashon, “tongue”) functions as a metonymy of cause for what is said.

[12:18]  ¹⁵ tn The term “brings” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.

[12:18]  ¹⁶ sn Healing is a metonymy of effect. Healing words are the opposite of the cutting, irresponsible words. What the wise say is faithful and true, gentle and kind, uplifting and encouraging; so their words bring healing.

[25:12]  ¹⁷ sn This saying is another example of emblematic parallelism; the first half is the simile, and the second half makes the point from it: A wise rebuke that is properly received is of lasting value. The rebuke in the ear of an obedient student is like ornaments of fine jewelry.

[25:12]  ¹⁸ tn The “ear of the listener” refers to the obedient disciple, the one who complies with the reproof he hears. Cf. KJV, ASV, NAB “an obedient ear.”

[28:7]  ¹⁹ 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]  ²⁰ tn Heb “son,” but the immediate context does not suggest limiting this only to male children.

[28:7]  ²¹ 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]  ²² tn Heb “father,” but the immediate context does not suggest limiting this only to the male parent.