6:21 David replied to Michal, “It was before the Lord! I was celebrating before the Lord, who chose me over your father and his entire family 5 and appointed me as leader over the Lord’s people Israel.
24:10 David felt guilty 8 after he had numbered the army. David said to the Lord, “I have sinned greatly by doing this! Now, O Lord, please remove the guilt of your servant, for I have acted very foolishly.”
16:9 Then Abishai son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Let me go over and cut off his head!”
9:6 Abandon your foolish ways 9 so that you may live, 10
and proceed 11 in the way of understanding.”
9:13 The woman called Folly 12 is brash, 13
she is naive 14 and does not know 15 anything. 16
1 tn Heb “and David returned to bless his house.”
2 tn Heb “David.” The name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
3 tn Heb “honored.”
4 tn Heb “one of the foolish ones.”
5 tn Heb “all his house”; CEV “anyone else in your family.”
6 tn Heb “and you will be like one of the fools.”
7 tn Heb “Now.”
8 tn Heb “and the heart of David struck him.”
9 tn There are two ways to take this word: either as “fools” or as “foolish ways.” The spelling for “foolishness” in v. 13 differs from this spelling, and so some have taken that as an indicator that this should be “fools.” But this could still be an abstract plural here as in 1:22. Either the message is to forsake fools (i.e., bad company; cf. KJV, TEV) or forsake foolishness (cf. NAB, NASB, NIV, NCV, NRSV, NLT).
10 tn The two imperatives are joined with vav; this is a volitive sequence in which result or consequence is expressed.
11 tn The verb means “go straight, go on, advance” or “go straight on in the way of understanding” (BDB 80 s.v. אָשַׁר).
12 tn Heb “a woman of foolishness.” This could be translated as “foolish woman,” taking the genitive as attributive (cf. KJV, ASV, NRSV). But in view of the contrast with the personification of wisdom, this word probably also represents a personification and so can be taken as a genitive of apposition, the woman who is folly, or “the woman, Folly” (cf. NIV). For clarity and stylistic reasons the word “called” has been supplied in the translation.
13 tn The meaning of the word comes close to “riotous.” W. McKane describes her as restless and rootless (Proverbs [OTL], 366).
14 tn The noun means “foolishness” (cf. KJV “simple”; NAB “inane”). Here it could be classified as a metonymy of adjunct, or as a predictive apposition (when a substantive is used in place of a noun; see R. J. Williams, Hebrew Syntax, 15, §67).
15 tn The ignorance here in Proverbs must be moral ignorance. But see D. W. Thomas for the idea that the verb means “become still,” “be at rest,” yielding here the idea of restless (“A Note on בַל־יָדְעָה in Proverbs 913,” JTS 4 [1953]: 23-24).
16 tc The text of v. 13 has been difficult for translators. The MT has, “The foolish woman is boisterous, simplicity, and knows not what.” The LXX reads, “A foolish and impudent woman comes to lack a morsel, she who knows not shame.” The Syriac has, “a woman lacking in discretion, seductive.” Tg. Prov 9:13 translates it, “a foolish woman and a gadabout, ignorant, and she knows not good.” The Vulgate has, “a woman foolish and noisy, and full of wiles, and knowing nothing at all.”
17 tn Here δέ (de) has not been translated.
18 tn Grk “Five of them.”