Amsal 2:7

2:7 He stores up ¹  effective counsel ²  for the upright, ³ 

and is like ⁴  a shield ⁵  for those who live ⁶  with integrity, ⁷ 

Amsal 18:19

18:19 A relative ⁸  offended ⁹  is harder to reach than ¹⁰  a strong city,

and disputes are like the barred gates ¹¹  of a fortified citadel. ¹² 

[2:7]  ¹ tc The form is a Kethib/Qere reading. The Kethib וְצָפַן (vÿtsafan; Qal perfect + vav consecutive) is supported by the LXX and Syriac. The Qere יִצְפֹּן (yitspon; Qal imperfect) is supported by the Aramaic Targum of Prov 2:7 (the Aramaic translations of the Hebrew scriptures were called Targums) and Latin Vulgate. Internal evidence favors the imperfect; another imperfect appears in v. 6a with a similar sense. The Qere is normally preferred; the scribes are indicating that the received reading is corrupt. The Kethib reflects orthographic confusion between י (yod) and ו (vav). As in v. 6a, this Qal imperfect functions as a habitual imperfect describing a universal truth in past, present and future.

[2:7]  sn The verbal root צָפַן (tsafan, “to store up; to treasure up”) is repeated in 2:1 and 2:7. In 2:1, it is the responsibility of man to “store up” wisdom; but in 2:7, it is God who “stores up” wisdom for the wise person who seeks him.

[2:7]  ² tn The noun תּוּשִׁיָּה (tushiyyah) has a two-fold range of meanings: (1) “sound wisdom” (so KJV, NRSV); “effective counsel” and (2) result (metonymy of effect): “abiding success” (BDB 444 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 388; cf. NIV “victory”). It refers to competent wisdom and its resultant ability to achieve moral success (W. McKane, Proverbs [OTL], 80).

[2:7]  ³ sn The Hebrew word translated “upright” (יָשָׁר, yashar) is one of the terms used for the righteous. It points to the right conduct of the believer – that which is right or pleasing in the eyes of God. It stresses that the life of the individual is upright, straightforward, and just. It is paralleled with “those who walk in integrity.”

[2:7]  ⁴ 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.

[2:7]  ⁵ tn The word can be taken as in apposition explaining the subject of the first colon – the Lord is a shield, the Lord stores up. The word then is a metaphor for the protection afforded by the Lord.

[2:7]  ⁶ tn Heb “walk.” The verb “to walk” (הָלַךְ, halakh) is an idiom (based upon hypocatastasis: implied comparison) for habitual manner of life (BDB 234 s.v. 3.e).

[2:7]  ⁷ tn Heb “those who walk of integrity.” The noun תֹם (tom, “integrity”) functions as a genitive of manner.

[18:19]  ⁸ tn Heb “brother,” but this is not limited to actual siblings (cf. NRSV “an ally”; CEV, NLT “friend”).

[18:19]  ⁹ tn The Niphal participle from פָּשַׁע (pasha’) modifies “brother”: a brother transgressed, offended, sinned against.

[18:19]  ¹⁰ tc The LXX has a clear antithetical proverb here: “A brother helped is like a stronghold, but disputes are like bars of a citadel.” Accordingly, the editors of BHS propose מוֹשִׁיעַ (moshia’) instead of נִפְשָׁע (nifsha’, so also the other versions and the RSV). But since both lines use the comparison with a citadel (fortified/barred), the antithesis is problematic.

[18:19]  tn The phrase “is harder to reach” is supplied in the translation on the basis of the comparative מִן (min). It is difficult to get into a fortified city; it is more difficult to reach an offended brother.

[18:19]  ¹¹ tn Heb “bars,” but this could be understood to mean “taverns,” so “barred gates” is employed in the translation.

[18:19]  ¹² sn The proverb is talking about changing a friend or a relative into an enemy by abuse or strife – the bars go up, as it were. And the “walls” that are erected are not easily torn down.