21:30 that the evil man is spared
from the day of his misfortune,
that he is delivered 1
from the day of God’s wrath?
11:4 Wealth does not profit in the day of wrath, 2
but righteousness delivers from mortal danger. 3
11:2 When pride 4 comes, 5 then comes disgrace, 6
but with humility 7 comes 8 wisdom.
2:9 Then you will understand 9 righteousness and justice
and equity – every 10 good 11 way. 12
3:7 Do not be wise in your own estimation; 13
fear the Lord and turn away from evil. 14
1 tn The verb means “to be led forth.” To be “led forth in the day of trouble” means to be delivered.
2 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.
3 tn Heb “from death.”
4 tn Heb “presumptuousness.” This term is from the root זִיד, zid (or זוּד, zud) which means “to boil; to seethe; to act proudly; to act presumptuously.” The idea is that of boiling over the edge of the pot, signifying overstepping the boundaries (e.g., Gen 25:29).
5 tn The verbs show both the sequence and the correlation. The first is the perfect tense of בּוֹא (bo’, “to enter; to come”); it is followed by the preterite with vav consecutive from the same verb, showing that one follows or comes with the other. Because the second verb in the colon is sequential to the first, the first may be subordinated as a temporal clause.
6 sn This proverb does not state how the disgrace will come, but affirms that it will follow pride. The proud will be brought down.
7 tn Heb “modesty”; KJV, ASV “the lowly.” The adjective צְנוּעִים (tsÿnu’im, “modest”) is used as a noun; this is an example of antimeria in which one part of speech is used in the place of another (see E. W. Bullinger, Figures of Speech, 491-506), e.g., “Let the dry [adjective] appear!” = dry land (Gen 1:9). The root צָנַע (tsana’, “to be modest; to be humble”) describes those who are reserved, retiring, modest. The plural form is used for the abstract idea of humility.
8 tn The term “comes” does not appear in the Hebrew, but is supplied in the translation from parallelism.
9 tn Heb “discern.” See preceding note on בִּין (bin) in 2:5.
10 tn The phrase “every good way” functions appositionally to the preceding triad of righteous attributes, further explaining and defining them.
11 tn Heb “every way of good.” The term טוֹב (tov, “good”) functions as an attributive genitive: “good way.”
12 tn Heb “track”; KJV, NIV, NRSV “path.” The noun מַעְגַּל (ma’gal) is used (1) literally of “wagon-wheel track; firm path” and (2) figuratively (as a metaphor) to describe the course of life (Pss 17:5; 23:3; 140:6; Prov 2:9, 15, 18; 4:11, 26; 5:6, 21; Isa 26:7; 59:8; see BDB 722-23 s.v. 2; KBL 2:609). It is related to the feminine noun עֲגָלָה (’agalah, “cart”) and the verb עָגַל (’agal) “to be round” (Qal) and “to roll” (Niphal). As a wagon-wheel cuts a deep track in a much traversed dirt road, so a person falls into routines and habits that reveal his moral character. In Proverbs the “paths” of the righteous are characterized by uprightness and integrity.
13 tn Heb “in your own eyes” (so NAB, NIV, NRSV); NLT “Don’t be impressed with your own wisdom.”
14 sn The second colon clarifies the first. If one fears the
15 tc Most
16 tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).