Amsal 27:1

27:1 Do not boast ¹  about tomorrow; ² 

for you do not know ³  what a day may bring forth.

Amsal 7:14

7:14 “I have ⁴  fresh meat at home; ⁵ 

today I have fulfilled my vows!

Amsal 7:9

7:9 in the twilight, the evening, ⁶ 

in the dark of the night. ⁷ 

Amsal 21:31

21:31 A horse is prepared for the day of battle,

but the victory is from the Lord. ⁸ 

Amsal 31:25

31:25 She is clothed ⁹  with strength ¹⁰  and honor, ¹¹ 

and she can laugh ¹²  at the time ¹³  to come.

Amsal 21:26

21:26 All day long he craves greedily, ¹⁴ 

but the righteous gives and does not hold back. ¹⁵ 

Amsal 9:11

9:11 For because ¹⁶  of me your days will be many,

and years will be added ¹⁷  to your life.

Amsal 11:4

11:4 Wealth does not profit in the day of wrath, ¹⁸ 

but righteousness delivers from mortal danger. ¹⁹ 

Amsal 15:15

15:15 All the days ²⁰  of the afflicted ²¹  are bad, ²² 

but one with ²³  a cheerful heart has a continual feast. ²⁴ 

Amsal 16:4

16:4 The Lord works ²⁵  everything for its own ends ²⁶  –

even the wicked for the day of disaster. ²⁷ 

Amsal 27:15

27:15 A continual dripping on a rainy day

and a contentious wife ²⁸  are alike. ²⁹ 

Amsal 31:18

31:18 She knows ³⁰  that her merchandise is good,

and her lamp ³¹  does not go out in the night.

Amsal 8:34

8:34 Blessed is the one ³²  who listens to me,

watching ³³  at my doors day by day,

waiting ³⁴  beside my doorway. ³⁵ 

Amsal 6:34

6:34 for jealousy kindles ³⁶  a husband’s ³⁷  rage,

and he will not show mercy ³⁸  when he takes revenge.

Amsal 23:17

23:17 Do not let your heart envy ³⁹  sinners,

but rather be zealous in fearing the Lord ⁴⁰  all the time.

Amsal 4:18

4:18 But the path of the righteous is like the bright morning light, ⁴¹ 

growing brighter and brighter ⁴²  until full day. ⁴³ 

Amsal 3:2

3:2 for they will provide ⁴⁴  a long and full life, ⁴⁵ 

and they will add well-being ⁴⁶  to you.

Amsal 23:18

23:18 For surely there is a future, ⁴⁷ 

and your hope will not be cut off. ⁴⁸ 

Amsal 25:13

25:13 Like the cold of snow in the time of harvest, ⁴⁹ 

so is a faithful messenger to those who send him,

for he refreshes the heart ⁵⁰  of his masters.

Amsal 8:30

8:30 then I was ⁵¹  beside him as a master craftsman, ⁵² 

and I was his delight ⁵³  day by day,

rejoicing before him at all times,

Amsal 25:20

25:20 Like one who takes off a garment on a cold day, ⁵⁴ 

or like vinegar poured on soda, ⁵⁵ 

so is one who sings songs to a heavy heart. ⁵⁶ 

Amsal 3:16

3:16 Long life ⁵⁷  is in her right hand;

in her left hand are riches and honor.

Amsal 24:10

24:10 If you faint ⁵⁸  in the day of trouble, ⁵⁹ 

your strength is small! ⁶⁰ 

Amsal 10:27

10:27 Fearing the Lord ⁶¹  prolongs life, ⁶² 

but the life span ⁶³  of the wicked will be shortened. ⁶⁴ 

Amsal 27:10

27:10 Do not forsake your friend and your father’s friend,

and do not enter your brother’s house in the day of your disaster;

a neighbor nearby is better than a brother far away. ⁶⁵ 

Amsal 31:15

31:15 She also gets up ⁶⁶  while it is still night,

and provides food ⁶⁷  for her household and a portion ⁶⁸  to her female servants.

Amsal 7:6

7:6 For at the window of my house

through my window lattice I looked out

Amsal 7:18

7:18 Come, let’s drink deeply ⁶⁹  of lovemaking ⁷⁰  until morning,

let’s delight ourselves ⁷¹  with sexual intercourse. ⁷² 

Amsal 7:20

7:20 He has taken a bag of money with him; ⁷³ 

he will not return until ⁷⁴  the end of the month.” ⁷⁵ 

Amsal 22:19

22:19 So that ⁷⁶  your confidence may be in the Lord,

I am making them known to you today ⁷⁷  – even you.

Amsal 3:28

3:28 Do not say to your neighbor, “Go! Return tomorrow

and I will give it,” when ⁷⁸  you have it with you at the time. ⁷⁹ 

Amsal 7:8

7:8 He was passing by the street near her corner,

making his way ⁸⁰  along the road to her house ⁸¹ 

Amsal 9:15

9:15 calling out ⁸²  to those who are passing by her ⁸³  in the way, ⁸⁴ 

who go straight ⁸⁵  on their way.

Amsal 6:22

6:22 When you walk about, ⁸⁶  they ⁸⁷  will guide you;

when you lie down, they will watch over you;

when you wake up, ⁸⁸  they will talk ⁸⁹  to you.

Amsal 1:26

1:26 so ⁹⁰  I myself will laugh ⁹¹  when disaster strikes you, ⁹² 

I will mock when what you dread ⁹³  comes,

Amsal 17:1

17:1 Better is a dry crust of bread ⁹⁴  where there is quietness ⁹⁵ 

than a house full of feasting with strife. ⁹⁶ 

[27:1]  ¹ tn The form אַל־תִּתְהַלֵּל (’al-tithallel) is the Hitpael jussive negated; it is from the common verb “to praise,” and so in this setting means “to praise oneself” or “to boast.”

[27:1]  sn The verse rules out one’s overconfident sense of ability to control the future. No one can presume on the future.

[27:1]  ² sn The word “tomorrow” is a metonymy of subject, meaning what will be done tomorrow, or in the future in general.

[27:1]  ³ sn The expression “you do not know” balances the presumption of the first line, reminding the disciple of his ignorance and therefore his need for humility (e.g., Matt 6:34; Luke 12:20; Jas 4:13-16).

[7:14]  ⁴ tn Heb “with me.”

[7:14]  ⁵ tn Heb “I have peace offerings.” The peace offerings refer to the meat left over from the votive offering made at the sanctuary (e.g., Lev 7:11-21). Apparently the sacrificial worship meant as little to this woman spiritually as does Christmas to modern hypocrites who follow in her pattern. By expressing that she has peace offerings, she could be saying nothing more than that she has fresh meat for a meal at home, or that she was ceremonially clean, perhaps after her period. At any rate, it is all probably a ruse for winning a customer.

[7:9]  ⁶ tn Heb “in the evening of the day.”

[7:9]  ⁷ tn Heb “in the middle of the night, and dark”; KJV “in the black and dark night”; NRSV “at the time of night and darkness.”

[21:31]  ⁸ tn Heb “of the Lord.” The victory being “of the Lord” means that it is accomplished by him. Ultimate success comes from the Lord and not from human efforts. The faithful have acknowledged this down through the ages, even though they have been responsible and have prepared for the wars. Without this belief there would have been no prayer on the eve of battle (e.g., Ps 20:7 and 33:17).

[31:25]  ⁹ sn The idea of clothing and being clothed is a favorite figure in Hebrew. It makes a comparison between wearing clothes and having strength and honor. Just as clothes immediately indicate something of the nature and circumstances of the person, so do these virtues.

[31:25]  ¹⁰ tn The first word of the sixteenth line begins with ע (ayin), the sixteenth letter of the Hebrew alphabet.

[31:25]  ¹¹ sn This word appears in Ps 111:3 which says that the Lord’s work is honorable, and here the woman is clothed with strength and honor.

[31:25]  ¹² sn Here “laugh” is either a metonymy of adjunct or effect. The point is that she is confident for the future because of all her industry and planning.

[31:25]  ¹³ tn Heb “day.” This word is a metonymy of subject meaning any events that take place on the day or in the time to come.

[21:26]  ¹⁴ tn The construction uses the Hitpael perfect tense הִתְאַוָּה (hit’avvah) followed by the cognate accusative תַאֲוָה (ta’avah). It describes one who is consumed with craving for more. The verse has been placed with the preceding because of the literary connection with “desire/craving.”

[21:26]  ¹⁵ sn The additional clause, “and does not hold back,” emphasizes that when the righteous gives he gives freely, without fearing that his generosity will bring him to poverty. This is the contrast with the one who is self-indulgent and craves for more.

[9:11]  ¹⁶ tn The preposition בּ (bet) here may have the causal sense (R. J. Williams, Hebrew Syntax, 45, §247), although it could also be means (Williams, 44, §243).

[9:11]  ¹⁷ tn The verb וְיוֹסִיפוּ (vÿyosifu) is the Hiphil imperfect, third masculine plural; but because there is no expressed subject the verb may be taken as a passive.

[11:4]  ¹⁸ sn The “day of wrath” refers to divine punishment in this life (R. N. Whybray, Proverbs [CBC], 67; e.g., also Job 21:30; Ezek 7:19; Zeph 1:18). Righteousness and not wealth is more valuable in anticipating judgment.

[11:4]  ¹⁹ tn Heb “from death.”

[15:15]  ²⁰ sn The “days” represent what happens on those days (metonymy of subject).

[15:15]  ²¹ tn The contrast is between the “afflicted” and the “good of heart” (a genitive of specification, “cheerful/healthy heart/spirit/attitude”).

[15:15]  sn The parallelism suggests that the afflicted is one afflicted within his spirit, for the proverb is promoting a healthy frame of mind.

[15:15]  ²² tn Or “evil”; or “catastrophic.”

[15:15]  ²³ tn “one with” is supplied.

[15:15]  ²⁴ sn The image of a continual feast signifies the enjoyment of what life offers (cf. TEV “happy people…enjoy life”). The figure is a hypocatastasis; among its several implications are joy, fulfillment, abundance, pleasure.

[16:4]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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.

[27:15]  ²⁸ tn Heb “a wife of contentions” (an attributive genitive). Cf. NAB, NIV “a quarrelsome wife”; NLT “a nagging wife.”

[27:15]  ²⁹ tn The form נִשְׁתָּוָה (nishtavah) is classified by BDB as a Nitpael perfect from the root שָׁוָה (shavah, “to be like; to resemble”; BDB 1001 s.v. I שָׁוָה). The form also has metathesis before the sibilant. The LXX interprets it as “Drops drive a man out of his house on a wintry day; so a railing woman also drives him out of his own house.”

[31:18]  ³⁰ tn The first word of the ninth line begins with ט (tet), the ninth letter of the Hebrew alphabet.

[31:18]  sn This is the word for “taste.” It means her opinion or perception, what she has learned by experience and therefore seems right.

[31:18]  ³¹ sn The line may be taken literally to mean that she is industrious throughout the night (“burning the midnight oil”) when she must in order to follow through a business deal (W. McKane, Proverbs [OTL], 668); cf. TEV. But the line could also be taken figuratively, comparing “her light” to the prosperity of her household – her whole life – which continues night and day.

[8:34]  ³² tn Heb “the man.”

[8:34]  ³³ tn The form לִשְׁקֹד (lishqod) is the infinitive construct serving epexegetically in the sentence. It explains how the person will listen to wisdom.

[8:34]  ³⁴ tn Heb “keeping” or “guarding.”

[8:34]  ³⁵ tn Heb “at the posts of my doors” (so KJV, ASV).

[6:34]  ³⁶ tn The word “kindles” was supplied in the translation; both “rage” and “jealousy” have meanings connected to heat.

[6:34]  ³⁷ tn Heb “a man’s.”

[6:34]  ³⁸ tn The verb חָמַל (khamal) means “to show mercy; to show compassion; to show pity,” usually with the outcome of sparing or delivering someone. The idea here is that the husband will not spare the guilty man any of the punishment (cf. NRSV “he shows no restraint”).

[23:17]  ³⁹ tn The verb in this line is אַל־יְקַנֵּא (’al-yÿqanne’), the Piel jussive negated. The verb means “to be jealous, to be zealous”; it describes passionate intensity for something. In English, if the object is illegitimate, it is called “envy”; if it is correct, it is called “zeal.” Here the warning is not to envy the sinners. The second colon could use the verb in the positive sense to mean “but rather let your passion burn for the fear of the Lord.”

[23:17]  ⁴⁰ tn Heb “the fear of the Lord.” This expression features an objective genitive: “fearing the Lord.”

[4:18]  ⁴¹ tn Heb “like light of brightness.” This construction is an attributive genitive: “bright light.” The word “light” (אוֹר, ’or) refers to the early morning light or the dawn (BDB 21 s.v.). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe – the opposite of what darkness represents.

[4:18]  ⁴² tn The construction uses the Qal active participle of הָלַךְ (halakh) in a metaphorical sense to add the idea of continuance or continually to the participle הוֹלֵךְ (holekh). Here the path was growing light, but the added participle signifies continually.

[4:18]  ⁴³ tn Heb “until the day is established.” This expression refers to the coming of the full day or the time of high noon.

[3:2]  ⁴⁴ tn The phrase “they will provide” does not appear in the Hebrew text, but are supplied in the translation for the sake of smoothness.

[3:2]  ⁴⁵ tn Heb “length of days and years of life” (so NASB, NRSV). The idiom “length of days” refers to a prolonged life and “years of life” signifies a long time full of life, a life worth living (T. T. Perowne, Proverbs, 51). The term “life” refers to earthly felicity combined with spiritual blessedness (BDB 313 s.v. חַיִּים).

[3:2]  ⁴⁶ tn The noun שָׁלוֹם (shalom, “peace”) here means “welfare, health, prosperity” (BDB 1022 s.v. 3). It can be used of physical health and personal well-being. It is the experience of positive blessing and freedom from negative harm and catastrophe.

[23:18]  ⁴⁷ tn Heb “end” (so KJV); ASV “a reward.”

[23:18]  ⁴⁸ sn The saying is an understatement; far from being cut off, the “hope” will be realized in the end. So this saying, the thirteenth, advises people to be zealous for the fear of the Lord, their religion, rather than for anything that sinners have to offer.

[25:13]  ⁴⁹ sn The emblem in the parallelism of this verse is the simile of the first line. Because snow at the time of harvest would be rare, and probably unwelcome, various commentators have sought to explain this expression. R. N. Whybray suggests it may refer to snow brought down from the mountains and kept cool in an ice hole (Proverbs [CBC], 148); this seems rather forced. J. H. Greenstone following Rashi, a Jewish scholar who lived a.d. 1040-1105, suggests it might refer to the refreshing breeze that comes from snow-capped mountains (Proverbs, 260). C. H. Toy suggests a snow-cooled drink (Proverbs [ICC], 464), and W. McKane an application of ice water to the forehead (Proverbs [OTL], 585). Some English versions replace “snow” with “water” (cf. TEV “cold water”; CEV “cool water”). These all attempt to explain the simile; but the point is clear enough, a faithful servant is refreshing to his master. The analogy could be hypothetical – as refreshing as the coolness of snow would be in harvest time.

[25:13]  ⁵⁰ tn Heb “he restores the life [or, soul] of his masters.” The idea suggests that someone who sends the messenger either entrusts his life to him or relies on the messenger to resolve some concern. A faithful messenger restores his master’s spirit and so is “refreshing.”

[8:30]  ⁵¹ tn The verb form is a preterite with vav consecutive, although it has not been apocopated. It provides the concluding statement for the temporal clauses as well as the parallel to v. 27.

[8:30]  ⁵² tn Critical to the interpretation of this line is the meaning of אָמוֹן (’amon). Several suggestions have been made: “master craftsman” (cf. ASV, NASB, NIV, NRSV), “nursing child” (cf. NCV), “foster father.” R. B. Y. Scott chooses “faithful” – a binding or living link (“Wisdom in Creation: The ‘Amon of Proverbs 8:30,” VT 10 [1960]: 213-23). The image of a child is consistent with the previous figure of being “given birth to” (vv. 24, 25). However, “craftsman” has the most support (LXX, Vulgate, Syriac, Tg. Prov 8:30, Song 7:1; Jer 52:15; also P. W. Skehan, “Structures in Poems on Wisdom: Proverbs 8 and Sirach 24,” CBQ 41 [1979]: 365-79).

[8:30]  ⁵³ tn The word is a plural of intensification for “delight”; it describes wisdom as the object of delight. The LXX has the suffix; the Hebrew does not.

[25:20]  ⁵⁴ tc The consonants of the Hebrew text of this verse are similar to the consonants in v. 19. The LXX has a much longer reading: “Like vinegar is bad for a wound, so a pain that afflicts the body afflicts the heart. Like a moth in a garment, and a worm in wood, so the pain of a man wounds the heart” (NRSV follows much of the LXX reading; NAB follows only the second sentence of the LXX reading). The idea that v. 20 is a dittogram is not very convincing; and the Greek version is too far removed to be of help in the matter.

[25:20]  ⁵⁵ tn The second simile mentions pouring vinegar on soda. The LXX has “scab,” but that does not fit as a sensitive thing. The reference is to sodium carbonate (natural in Egypt) which can be neutralized with vinegar.

[25:20]  ⁵⁶ sn It is inappropriate and counterproductive to sing songs to a heavy heart. One needs to be sensitive to others (e.g., 1 Sam 19:9).

[3:16]  ⁵⁷ tn Heb “length of days” (so KJV, ASV).

[24:10]  ⁵⁸ tn Heb “show yourself slack” (NASB similar). The verb רָפָה (rafah) means “to sink; to relax.” In the causative stems it means “to let slacken; to let go; to refrain; to fail; to do nothing.” In the Hitpael stem BDB 952 s.v. defines it as “to show yourself slack.” It has also been rendered as “give up” (NCV, CEV); “fail” (NLT); “falter” (NIV). The colon implies a condition, for which the second part of the verse is the apodosis.

[24:10]  ⁵⁹ tn The verse employs a paronomasia to underscore the point: “trouble” is צָרָה (tsarah), literally “a bind; a strait [or, narrow] place”; “small” is צַר (tsar), with the same idea of “narrow” or “close.”

[24:10]  ⁶⁰ sn The test of strength is adversity, for it reveals how strong a person is. Of course a weak person can always plead adverse conditions in order to quit. This is the twenty-fourth saying.

[10:27]  ⁶¹ tn Heb “the fear of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as an objective genitive.

[10:27]  ⁶² tn Heb “days” (so KJV, ASV).

[10:27]  ⁶³ tn Heb “years.” The term “years” functions as a synecdoche of part (= years) for the whole (= lifespan).

[10:27]  ⁶⁴ sn This general saying has to be qualified with the problem of the righteous suffering and dying young, a problem that perplexed the sages of the entire ancient world. But this is the general principle: The righteous live longer because their life is the natural one and because God blesses them.

[27:10]  ⁶⁵ sn The meaning of the verse is very difficult, although the translation is rather straightforward. It may simply be saying that people should retain family relationships but will discover that a friend who is available is better than a relative who is not. But C. H. Toy thinks that the verse is made up of three lines that have no connection: 10a instructs people to maintain relationships, 10b says not to go to a brother’s house [only?] when disaster strikes, and 10c observes that a nearby friend is better than a far-away relative. C. H. Toy suggests a connection may have been there, but has been lost (Proverbs [ICC], 485-86). The conflict between 17:17 and 10b may be another example of presenting two sides of the issue, a fairly frequent occurrence in the book of Proverbs.

[31:15]  ⁶⁶ tn The first word of the sixth line begins with ו (vav), the sixth letter of the Hebrew alphabet.

[31:15]  ⁶⁷ sn The word for “food” is טֶרֶף (teref, “prey”; KJV “meat”), another word that does not normally fit the domestic scene. This word also is used in a similar way in Ps 111:5, which says the Lord gives food. Here it is the noble woman who gives food to her family and servants.

[31:15]  ⁶⁸ sn The word חֹק (khoq) probably means “allotted portion of food” as before, but some suggest it means the task that is allotted to the servants, meaning that the wise woman gets up early enough to give out the work assignments (Tg. Prov 31:15, RSV, NRSV, TEV, NLT). That is possible, but seems an unnecessary direction for the line to take. Others, however, simply wish to delete this last colon, leaving two cola and not three, but that is unwarranted.

[7:18]  ⁶⁹ tn The form נִרְוֶה (nirveh) is the plural cohortative; following the imperative “come” the form expresses the hortatory “let’s.” The verb means “to be saturated; to drink one’s fill,” and can at times mean “to be intoxicated with.”

[7:18]  ⁷⁰ tn Heb “loves.” The word דּוֹד (dod) means physical love or lovemaking. It is found frequently in the Song of Solomon for the loved one, the beloved. Here the form (literally, “loves”) is used in reference to multiple acts of sexual intercourse, as the phrase “until morning” suggests.

[7:18]  ⁷¹ tn The form is the Hitpael cohortative of עָלַס (’alas), which means “to rejoice.” Cf. NIV “let’s enjoy ourselves.”

[7:18]  ⁷² tn Heb “with love.”

[7:20]  ⁷³ tn Heb “in his hand.”

[7:20]  ⁷⁴ tn Heb “he will come back at.”

[7:20]  ⁷⁵ 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.

[22:19]  ⁷⁶ tn The form לִהְיוֹת (lihyot, “to be”) is the infinitive construct indicating the purpose (or result) of the teaching (cf. NASB, NIV, NRSV).

[22:19]  ⁷⁷ tn Heb “I cause you to know.” The term “today” indicates that the verb should have the instantaneous nuance, and so an English present tense is used in the translation (“am making…known”).

[3:28]  ⁷⁸ tn Heb “and it is with you.” The prefixed vav introduces a circumstantial clause: “when …”

[3:28]  ⁷⁹ tn The words “at the time” are not in the Hebrew text, but are supplied in the translation for clarity.

[7:8]  ⁸⁰ tn The verb צָעַד (tsa’ad) means “to step; to march.” It suggests that the youth was intentionally making his way to her house. The verb is the imperfect tense; it stresses continual action parallel to the active participle that began the verse, but within a context that is past time.

[7:8]  ⁸¹ tn Heb “way of her house.” This expression uses an adverbial accusative of location, telling where he was marching along. The term “house” is the genitive of location, giving the goal.

[9:15]  ⁸² tn The infinitive construct “calling out” functions epexegetically in the sentence, explaining how the previous action was accomplished.

[9:15]  ⁸³ tn The term “her” does not appear in the Hebrew text, but is supplied for the sake of clarity and smoothness.

[9:15]  ⁸⁴ tn The noun is a genitive of location after the construct participle. Its parallel word is also an adverbial accusative of location.

[9:15]  ⁸⁵ tn The participle modifies the participle in the first colon. To describe the passers-by in this context as those “who go straight” means that they are quiet and unwary.

[6:22]  ⁸⁶ tn The verbal form is the Hitpael infinitive construct with a preposition and a suffixed subjective genitive to form a temporal clause. The term הָלַךְ (halakh) in this verbal stem means “to go about; to go to and fro.” The use of these terms in v. 22 also alludes to Deut 6:7.

[6:22]  ⁸⁷ tn Heb “it will guide you.” The verb is singular and the instruction is the subject.

[6:22]  ⁸⁸ tn In both of the preceding cola an infinitive construct was used for the temporal clauses; now the construction uses a perfect tense with vav (ו) consecutive. The verb would then be equivalent to an imperfect tense, but subordinated as a temporal clause here.

[6:22]  ⁸⁹ sn The Hebrew verb means “talk” in the sense of “to muse; to complain; to meditate”; cf. TEV, NLT “advise you.” Instruction bound to the heart will speak to the disciple on awaking.

[1:26]  ⁹⁰ tn The conclusion or apodosis is now introduced.

[1:26]  ⁹¹ sn Laughing at the consequences of the fool’s rejection of wisdom does convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [TOTC], 60).

[1:26]  ⁹² tn Heb “at your disaster.” The 2nd person masculine singular suffix is either (1) a genitive of worth: “the disaster due you” or (2) an objective genitive: “disaster strikes you.” The term “disaster” (אֵיד, ’ed) often refers to final life-ending calamity (Prov 6:15; 24:22; BDB 15 s.v. 3). The preposition ב (bet) focuses upon time here.

[1:26]  ⁹³ tn Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The 2nd person masculine singular suffix is a subjective genitive: “that which you dread.”

[17:1]  ⁹⁴ tn The phrase “a dry piece of bread” is like bread without butter, a morsel of bread not dipped in vinegar mix (e.g., Ruth 2:14). It represents here a simple, humble meal.

[17:1]  ⁹⁵ tn Heb “and quietness in it”; the construction functions as a circumstantial clause: “in which there is quietness” or “with quietness.”

[17:1]  sn The Hebrew word means “quietness” or “ease.” It represents a place where there can be carefree ease because of the sense of peace and security. The Greek rendering suggests that those translators read it as “peace.” Even if the fare is poor, this kind of setting is to be preferred.

[17:1]  ⁹⁶ tn The house is described as being full of “sacrifices of strife” (זִבְחֵי־רִיב, zivkhi-riv). The use of “sacrifices” suggests a connection with the temple (as in 7:14) in which the people may have made their sacrifices and had a large amount meat left over. It is also possible that the reference is simply to a sumptuous meal (Deut 12:15; Isa 34:6; Ezek 39:17). It would be rare for Israelites to eat meat apart from festivals, however. In the construction the genitive could be classified as a genitive of effect, the feast in general “bringing about strife,” or it could simply be an attributive genitive, “a feast characterized by strife.” Abundance often brings deterioration of moral and ethical standards as well as an increase in envy and strife.