Amsal 3:20

3:20 By his knowledge the primordial sea ¹  was broken open, ² 

and the clouds drip down dew. ³ 

Amsal 7:15

7:15 That is why I came out to meet you,

to look for you, ⁴  and I found you!

Amsal 8:11

8:11 For wisdom is better than rubies,

and desirable things cannot be compared ⁵  to her.

Amsal 10:10

10:10 The one who winks ⁶  his ⁷  eye causes ⁸  trouble,

and the one who speaks foolishness ⁹  will come to ruin.

Amsal 22:9

22:9 A generous person ¹⁰  will be blessed, ¹¹ 

for he gives some of his food ¹²  to the poor.

Amsal 25:11

25:11 Like apples of gold in settings of silver, ¹³ 

so is a word skillfully spoken. ¹⁴ 

Amsal 26:3

26:3 A whip for the horse and a bridle for the donkey,

and a rod for the backs of fools! ¹⁵ 

Amsal 29:14

29:14 If a king judges the poor in truth, ¹⁶ 

his throne ¹⁷  will be established forever.

Amsal 31:16

31:16 She considers ¹⁸  a field and buys it;

from her own income ¹⁹  she plants a vineyard.

[3:20]  ¹ sn The word תְּהוֹמוֹת (tÿhomot, “primordial sea”) alludes to the chaotic “deep” in Gen 1:2 (BDB 1063 s.v. תְּהוֹם 3). This was viewed in the ancient world as a force to be reckoned with. However, God not only formed it but controls it (see J. Emerton, “Spring and Torrent in Ps 74:15,” VT 15 [1965]: 125).

[3:20]  ² sn This might refer to God’s action of dividing the waters to form the dry ground on the third day (Gen 1:9-10) or, less likely, to the breaking up of the fountains of the deep at the flood (Gen 7:11).

[3:20]  ³ sn The two colons form a merism: The wisdom of God is behind all forces of nature, whether the violent breaking forth of its watery forces at creation or the provision of the gentle rain and dew throughout history (T. T. Perowne, Proverbs, 55).

[7:15]  ⁴ tn Heb “to look diligently for your face.”

[8:11]  ⁵ tn The verb יִשְׁווּ (yishvu, from שָׁוָה, shavah) can be rendered “are not comparable” or in a potential nuance “cannot be compared” with her.

[10:10]  ⁶ tn The term (קָרַץ, qarats) describes a person who habitually “winks” his eye maliciously as a secretive sign to those conspiring evil (Prov 6:13). This is a comparison rather than a contrast. Devious gestures are grievous, but not as ruinous as foolish talk. Both are to be avoided.

[10:10]  ⁷ tn Heb “the eye.”

[10:10]  ⁸ tn Heb “gives.”

[10:10]  ⁹ tn Heb “the fool of lips”; cf. NASB “a babbling fool.” 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). The word for fool (אֶוִיל, ’evil) refers to someone who despises knowledge and discernment.

[22:9]  ¹⁰ tn Heb “good of eye.” This expression is an attributed genitive meaning “bountiful of eye” (cf. KJV, ASV “He that hath a bountiful eye”). This is the opposite of the “evil eye” which is covetous and wicked. The “eye” is a metonymy representing looking well to people’s needs. So this refers to the generous person (cf. NASB, NIV, NRSV, NLT).

[22:9]  ¹¹ tn The form יְבֹרָךְ (yÿvorakh) is a Pual imperfect (here in pause) from בָּרַךְ (barakh); the word means “blessed” in the sense of “enriched,” implying there is a practical reward for being generous to the poor.

[22:9]  ¹² sn It is from his own food that he gives to the poor. Of the many observations that could be made, it is worth noting that in blessing this kind of person God is in fact providing for the poor, because out of his blessing he will surely continue to share more.

[25:11]  ¹³ sn The verse uses emblematic parallelism, stating the simile in the first part and the point in the second. The meaning of the simile is not entirely clear, but it does speak of beauty, value, and artistry. The “apples of gold” (possibly citrons, quinces, oranges, or apricots) may refer to carvings of fruit in gold on columns.

[25:11]  ¹⁴ tn Heb “on its wheels.” This expression means “aptly, fittingly.” The point is obviously about the immense value and memorable beauty of words used skillfully (R. N. Whybray, Proverbs [CBC], 148). Noting the meaning of the term and the dual form of the word, W. McKane suggests that the expression is metaphorical for the balancing halves of a Hebrew parallel wisdom saying: “The stichos is a wheel, and the sentence consisting of two wheels is a ‘well-turned’ expression” (Proverbs [OTL], 584). The line then would be describing a balanced, well-turned saying, a proverb; it is skillfully constructed, beautifully written, and of lasting value.

[26:3]  ¹⁵ sn A fool must be disciplined by force like an animal – there is no reasoning. The fool is as difficult to manage as the donkey or horse.

[29:14]  ¹⁶ tn The king must judge “in truth” (בֶּאֱמֶת, be’emet). Some have interpreted this to mean “faithfully” (KJV, ASV) but that is somewhat unclear. The idea is that the poor must be treated fairly and justly (cf. NIV “with fairness”; NRSV “with equity”); “truth” is that which corresponds to the standard of the law revealed by God. There must be no miscarriage of justice for these people simply because they are poor.

[29:14]  ¹⁷ sn The term “throne” is a metonymy of subject; it represents the dynasty, the reign of this particular king and his descendants. The qualification of the enduring administration is its moral character. The language of this proverb reflects the promise of the Davidic Covenant (e.g., Prov 16:12; 20:28; 25:5; 31:5).

[31:16]  ¹⁸ 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]  ¹⁹ 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.