Amsal 6:35

6:35 He will not consider ¹  any compensation; ² 

he will not be willing, even if you multiply the compensation. ³ 

Amsal 11:10

11:10 When the righteous do well, ⁴  the city rejoices; ⁵ 

when the wicked perish, there is joy.

Amsal 22:18

22:18 For it is pleasing if ⁶  you keep these sayings ⁷  within you,

and ⁸  they are ready on your lips. ⁹ 

Amsal 28:12

28:12 When the righteous rejoice, ¹⁰  great is the glory, ¹¹ 

but when the wicked rise to power, people are sought out. ¹² 

Amsal 30:32

30:32 If you have done foolishly by exalting yourself ¹³ 

or if you have planned evil,

put ¹⁴  your hand over your mouth!

[6:35]  ¹ tn Heb “lift up the face of,” meaning “regard.”

[6:35]  ² tn The word rendered “compensation” is כֹּפֶר (cofer); it is essentially a ransom price, a sum to be paid to deliver another from debt, bondage, or crime. The husband cannot accept payment as a ransom for a life, since what has happened cannot be undone so easily.

[6:35]  ³ tn BDB 1005 s.v. שֹׁחַד suggests that this term means “hush money” or “bribe” (cf. NIV, NRSV, NLT). C. H. Toy takes it as legal compensation (Proverbs [ICC], 142).

[11:10]  ⁴ tn The text has “in the good [בְּטוֹב, bÿtov] of the righteous,” meaning when they do well, when they prosper. Cf. NCV, NLT “succeed”; TEV “have good fortune.”

[11:10]  ⁵ sn The verb תַּעֲלֹץ (ta’alots, “to rejoice; to exult”) is paralleled with the noun רִנָּה (rinnah, “ringing cry”). The descriptions are hyperbolic, except when the person who dies is one who afflicted society (e.g., 2 Kgs 11:20; Esth 8:15). D. Kidner says, “However drab the world makes out virtue to be, it appreciates the boon of it in public life” (Proverbs [TOTC], 91).

[22:18]  ⁶ tn Or “when” (so NIV).

[22:18]  ⁷ tn Heb “keep them,” referring to the words of the wise expressed in these sayings. The referent has been specified in the translation for clarity.

[22:18]  ⁸ tn The term “and” does not appear in the Hebrew but is supplied in the translation.

[22:18]  ⁹ sn If the teachings are preserved in the heart/mind of the disciple, then that individual will always be ready to speak what was retained.

[28:12]  ¹⁰ tn The form בַּעֲלֹץ (ba’alots) is the infinitive construct with the preposition indicating a temporal clause (“when…”); the “righteous” are the subject of this clause (subjective genitive). The word may be taken as a metonymy of adjunct – the righteous exult or rejoice because they are prosperous (cf. NLT “succeed”).

[28:12]  ¹¹ sn “Glory” here may have the sense of elation and praise.

[28:12]  ¹² tn The meaning of “sought out” (יְחֻפַּשׂ, yÿkhuppas) indicates that people have gone into hiding. So the development of the ideas for this proverb require in the first line that “rejoice” be connected with “triumph” that means they have come to power; and in the second line that “are sought out” means people have gone into hiding (cf. ASV, NIV, NRSV, NLT). C. H. Toy thinks this is too strained; he offers this rendering: “When the righteous are exalted there is great confidence, but when the wicked come into power men hide themselves” (Proverbs [ICC], 500). For the verb G. R. Driver posits an Arabic cognate hafasa, “prostrated; trampled on” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 192-93), which gives a clearer result of wicked rule, but is perhaps unnecessary (e.g., Prov 28:28; 29:2). See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-20.

[30:32]  ¹³ tn The construction has the בְּ (bet) preposition with the Hitpael infinitive construct, forming a temporal clause. This clause explains the way in which the person has acted foolishly.

[30:32]  ¹⁴ tn Heb “hand to mouth.” This express means “put your hand to your mouth” (e.g., Job 40:4, 5); cf. NIV “clap your hand over.”