17:1 Better is a dry crust of bread 1 where there is quietness 2
than a house full of feasting with strife. 3
3:1 My child, 5 do not forget my teaching,
but let your heart keep 6 my commandments,
3:2 for they will provide 7 a long and full life, 8
and they will add well-being 9 to you.
3:3 Do not let truth and mercy 10 leave you;
bind them around your neck,
write them on the tablet of your heart. 11
3:4 Then you will find 12 favor and good understanding, 13
in the sight of God and people. 14
3:5 Trust 15 in the Lord with all your heart, 16
and do not rely 17 on your own understanding. 18
3:6 Acknowledge 19 him in all your ways, 20
and he will make your paths straight. 21
3:7 Do not be wise in your own estimation; 22
fear the Lord and turn away from evil. 23
3:8 This will bring 24 healing to your body, 25
and refreshment 26 to your inner self. 27
3:9 Honor 28 the Lord from your wealth
and from the first fruits of all your crops; 29
3:10 then your barns will be filled completely, 30
and your vats 31 will overflow 32 with new wine.
3:11 My child, do not despise discipline from the Lord, 33
and do not loathe 34 his rebuke.
3:12 For the Lord disciplines 35 those he loves,
just as a father 36 disciplines 37 the son in whom he delights.
3:13 Blessed 38 is the one 39 who finds 40 wisdom,
and the one who obtains 41 understanding.
3:14 For her 42 benefit 43 is more profitable 44 than silver,
and her 45 gain 46 is better 47 than gold.
3:15 She is more precious than rubies,
and none of the things 48 you desire 49 can compare 50 with her. 51
3:16 Long life 52 is in her right hand;
in her left hand are riches and honor.
3:17 Her ways are very pleasant, 53
and all her paths are peaceful.
3:18 She is like 54 a tree of life 55 to those who obtain her, 56
and everyone who grasps hold of her will be blessed. 57
3:19 By wisdom the Lord laid the foundation of the earth; 58
he established the heavens by understanding. 59
3:20 By his knowledge the primordial sea 60 was broken open, 61
and the clouds drip down dew. 62
3:21 My child, do not let them 63 escape from your sight;
safeguard sound wisdom and discretion. 64
3:22 So 65 they will give 66 life to you, 67
and grace to adorn 68 your neck. 69
3:23 Then you will walk on your way 70 with security,
and you 71 will not stumble. 72
3:24 When 73 you lie down you will not be filled with fear; 74
when 75 you lie down your sleep will be pleasant. 76
3:25 You will not be afraid 77 of sudden 78 disaster, 79
or when destruction overtakes 80 the wicked; 81
3:26 for the Lord will be 82 the source of your confidence, 83
and he will guard your foot 84 from being caught in a trap. 85
3:27 Do not withhold good from those who need it, 86
when 87 you 88 have the ability 89 to help. 90
3:28 Do not say to your neighbor, “Go! Return tomorrow
and I will give it,” when 91 you have it with you at the time. 92
3:29 Do not plot 93 evil against your neighbor
when 94 he dwells by you unsuspectingly.
3:30 Do not accuse 95 anyone 96 without legitimate cause, 97
if he has not treated you wrongly.
3:31 Do not envy a violent man, 98
and do not choose to imitate 99 any of his ways;
3:32 for one who goes astray 100 is an abomination 101 to the Lord,
but he reveals 102 his intimate counsel 103 to the upright.
3:33 The Lord’s curse 104 is on the household 105 of the wicked, 106
but he blesses 107 the home 108 of the righteous. 109
3:34 Although 110 he is scornful to arrogant scoffers, 111
yet 112 he shows favor to the humble. 113
3:35 The wise inherit honor,
but he holds fools up 114 to public contempt. 115
23:1 When you sit down to eat with a ruler,
consider carefully 116 what 117 is before you,
23:2 and put a knife to your throat 118
if you possess a large appetite. 119
23:3 Do not crave that ruler’s 120 delicacies,
for 121 that food is deceptive. 122
23:4 Do not wear yourself out to become rich;
be wise enough to restrain yourself. 123
23:5 When you gaze upon riches, 124 they are gone,
for they surely make wings for themselves,
and fly off into the sky like an eagle! 125
23:6 Do not eat the food of a stingy person, 126
do not crave his delicacies;
23:7 for he is 127 like someone calculating the cost 128 in his mind. 129
“Eat and drink,” he says to you,
but his heart is not with you;
23:8 you will vomit up 130 the little bit you have eaten,
and will have wasted your pleasant words. 131
23:9 Do not speak in the ears of a fool, 132
for he will despise the wisdom of your words. 133
23:10 Do not move an ancient boundary stone,
or take over 134 the fields of the fatherless,
23:11 for their Protector 135 is strong;
he will plead their case against you. 136
23:12 Apply 137 your heart to instruction
and your ears to the words of knowledge.
23:13 Do not withhold discipline from a child;
even if you strike him with the rod, he will not die.
23:14 If you strike 138 him with the rod,
you will deliver him 139 from death. 140
23:15 My child, 141 if your heart is wise,
then my heart also will be glad;
23:16 my soul 142 will rejoice
when your lips speak what is right. 143
23:17 Do not let your heart envy 144 sinners,
but rather be zealous in fearing the Lord 145 all the time.
23:18 For surely there is a future, 146
and your hope will not be cut off. 147
23:19 Listen, my child, 148 and be wise,
and guide your heart on the right way.
23:20 Do not spend time 149 among drunkards, 150
among those who eat too much 151 meat,
23:21 because drunkards and gluttons become impoverished,
and drowsiness 152 clothes them with rags. 153
23:22 Listen to your father who begot you,
and do not despise your mother when she is old.
23:23 Acquire 154 truth and do not sell it –
wisdom, and discipline, and understanding.
23:24 The father of a righteous person will rejoice greatly; 155
whoever fathers a wise child 156 will have joy in him.
23:25 May your father and your mother have joy;
may she who bore you rejoice. 157
23:26 Give me your heart, my son, 158
and let your eyes observe my ways;
23:27 for a prostitute is like 159 a deep pit;
a harlot 160 is like 161 a narrow well. 162
23:28 Indeed, she lies in wait like a robber, 163
and increases the unfaithful 164 among men. 165
23:29 Who has woe? 166 Who has sorrow?
Who has contentions? Who has complaints?
Who has wounds without cause? Who has dullness 167 of the eyes?
23:30 Those who linger over wine,
those who go looking for mixed wine. 168
23:31 Do not look on the wine when it is red,
when it sparkles 169 in the cup,
when it goes down smoothly. 170
23:32 Afterward 171 it bites like a snake,
and stings like a viper.
23:33 Your eyes will see strange things, 172
and your mind will speak perverse things.
23:34 And you will be like one who lies down in the midst 173 of the sea,
and like one who lies down on the top of the rigging. 174
23:35 You will say, 175 “They have struck me, but I am not harmed!
They beat me, but I did not know it! 176
When will I awake? I will look for another drink.” 177
25:1 These also are proverbs of Solomon,
which the men of King Hezekiah of Judah copied: 178
25:2 It is the glory of God 179 to conceal 180 a matter,
and it is the glory of a king to search out a matter.
25:3 As the heaven is high 181 and the earth is deep
so the hearts of kings are unsearchable. 182
25:4 Remove the dross from the silver,
and material 183 for the silversmith will emerge;
25:5 remove the wicked from before the king, 184
and his throne 185 will be established in righteousness. 186
25:6 Do not honor yourself before the king,
and do not stand in the place of great men;
25:7 for it is better for him 187 to say to you, “Come up here,” 188
than to put you lower 189 before a prince,
whom your eyes have seen. 190
25:8 Do not go out hastily to litigation, 191
or 192 what will you do afterward
when your neighbor puts you to shame?
25:9 When you argue a case 193 with your neighbor,
do not reveal the secret of another person, 194
25:10 lest the one who hears it put you to shame
and your infamy 195 will never go away.
25:11 Like apples of gold in settings of silver, 196
so is a word skillfully spoken. 197
25:12 Like an earring of gold and an ornament of fine gold, 198
so is a wise reprover to the ear of the one who listens. 199
25:13 Like the cold of snow in the time of harvest, 200
so is a faithful messenger to those who send him,
for he refreshes the heart 201 of his masters.
25:14 Like cloudy skies and wind that produce no rain, 202
so is the one who boasts 203 of a gift not given. 204
25:15 Through patience 205 a ruler can be persuaded, 206
and a soft tongue 207 can break a bone. 208
25:16 When you find 209 honey, eat only what is sufficient for you,
lest you become stuffed 210 with it and vomit it up. 211
25:17 Don’t set foot too frequently 212 in your neighbor’s house,
lest he become weary 213 of you and hate you.
25:18 Like a club or a sword or a sharp arrow, 214
so is the one who testifies against 215 his neighbor as a false witness. 216
25:19 Like a bad tooth or a foot out of joint, 217
so is confidence 218 in an unfaithful person at the time of trouble. 219
25:20 Like one who takes off a garment on a cold day, 220
or like vinegar poured on soda, 221
so is one who sings songs to a heavy heart. 222
25:21 If your enemy is hungry, give him food to eat,
and if he is thirsty, give him water to drink,
25:22 for you will heap coals of fire on his head, 223
and the Lord will reward you. 224
25:23 The north wind 225 brings forth rain,
and a gossiping tongue 226 brings forth 227 an angry look. 228
25:24 It is better to live on a corner of the housetop
than in a house in company with a quarrelsome wife. 229
25:25 Like cold water to a weary person, 230
so is good news from a distant land. 231
25:26 Like a muddied 232 spring and a polluted 233 well,
so is a righteous person who gives way 234 before the wicked.
25:27 It is not good 235 to eat too much honey,
nor is it honorable for people to seek their own glory. 236
25:28 Like a city that is broken down and without a wall,
so is a person who cannot control his temper. 237
27:1 Do not boast 238 about tomorrow; 239
for you do not know 240 what a day may bring forth.
27:2 Let another 241 praise you, and not your own mouth; 242
someone else, 243 and not your own lips.
27:3 A stone is heavy and sand is weighty,
but vexation 244 by a fool is more burdensome 245 than the two of them.
27:4 Wrath is cruel and anger is overwhelming, 246
but who can stand before jealousy? 247
27:5 Better is open 248 rebuke
than hidden 249 love.
27:6 Faithful 250 are the wounds of a friend,
but the kisses 251 of an enemy are excessive. 252
27:7 The one whose appetite 253 is satisfied loathes honey,
but to the hungry mouth 254 every bitter thing is sweet.
27:8 Like a bird that wanders 255 from its nest,
so is a person who wanders from his home. 256
27:9 Ointment and incense make the heart rejoice, 257
likewise the sweetness of one’s friend from sincere counsel. 258
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. 259
27:11 Be wise, my son, 260 and make my heart glad,
so that I may answer 261 anyone who taunts me. 262
27:12 A shrewd person sees danger and hides himself,
but the naive keep right on going 263 and suffer for it.
27:13 Take a man’s 264 garment when he has given security for a stranger,
and when he gives surety for a stranger, 265 hold him in pledge. 266
27:14 If someone blesses 267 his neighbor with a loud voice early in the morning, 268
it will be counted as a curse to him. 269
27:15 A continual dripping on a rainy day
and a contentious wife 270 are alike. 271
27:16 Whoever hides her hides the wind 272
or grasps 273 oil with his right hand. 274
27:17 As 275 iron sharpens 276 iron,
so a person 277 sharpens his friend. 278
27:18 The one who tends a fig tree 279 will eat its fruit, 280
and whoever takes care of 281 his master will be honored.
27:19 As in water the face is reflected as a face, 282
so a person’s heart 283 reflects the person.
27:20 As 284 Death and Destruction are never satisfied, 285
so the eyes of a person 286 are never satisfied. 287
27:21 As the crucible is for silver and the furnace is for gold, 288
so a person 289 is proved 290 by the praise he receives. 291
27:22 If you should pound 292 the fool in the mortar
among the grain 293 with the pestle,
his foolishness would not depart from him. 294
27:23 Pay careful attention to 295 the condition of your flocks, 296
give careful attention 297 to your herds,
27:24 for riches do not last 298 forever,
nor does a crown last 299 from generation to generation.
27:25 When the hay is removed and new grass appears,
and the grass from the hills is gathered in,
27:26 the lambs will be for your clothing,
and the goats will be for the price of a field. 300
27:27 And there will be enough goat’s milk for your food, 301
for the food of your household,
and for the sustenance 302 of your servant girls.
1 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.
2 tn Heb “and quietness in it”; the construction functions as a circumstantial clause: “in which there is quietness” or “with quietness.”
3 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.
4 sn The chapter begins with an introductory exhortation (1-4), followed by an admonition to be faithful to the
5 tn Heb “my son” (likewise in vv. 11, 21).
6 tn The verb יִצֹּר (yitsor) is a Qal jussive and the noun לִבֶּךָ (libbekha, “your heart”) functions as the subject: “let your heart keep my commandments.”
7 tn The phrase “they will provide” does not appear in the Hebrew text, but are supplied in the translation for the sake of smoothness.
8 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).
9 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.
10 tn The two words חֶסֶד וֶאֶמֶת (khesed ve’emet, “mercy and truth”) form a nominal hendiadys, the second word becoming an adjective: “faithful covenant love” or “loyal [covenant] love and faithfulness.”
11 sn This involves two implied comparisons (hypocatastasis). One is a comparison of living out the duties and responsibilities taught with binding a chain around the neck, and the other is a comparison of the inward appropriation of the teachings with writing them on a tablet. So the teachings are not only to become the lifestyle of the disciple but his very nature.
13 tn The form וּמְצָא (umÿtsa’, “find”) is the imperative but it functions as a purpose/result statement. Following a string of imperatives (v. 3), the imperative with a prefixed vav introduces a volitive sequence expressing purpose or result (v. 4).
14 tn The noun שֵׂכֶל (sekhel, “understanding”) does not seem to parallel חֵן (khen, “favor”). The LXX attaches the first two words to v. 3 and renders v. 4: “and devise excellent things in the sight of the
15 tn Heb “man.”
16 sn The word בְּטַח (bÿtakh, “trust”) is used in the OT in (1) literal physical sense: to physically lean upon something for support and (2) figurative sense: to rely upon someone or something for help or protection (BDB 105 s.v. I בְּטַח; HALOT 120 s.v. I בטח). The verb is often used with false securities, people trusting in things that prove to be worthless. But here the object of the secure trust is the
17 sn The “heart” functions as a metonymy of subject encompassing mind, emotions and will (BDB 524 s.v. לֵב 2).
18 tn Heb “do not lean.” The verb שָׁעַן (sha’an, “to lean; to rely”) is used in (1) literal physical sense of leaning upon something for support and (2) figurative sense of relying upon someone or something for help or protection (BDB 1043 s.v.). Here it functions figuratively (hypocatastasis: implied comparison); relying on one’s own understanding is compared to leaning on something that is unreliable for support (e.g., Isa 10:20).
19 tn Heb “your understanding.” The term בִּינָה (binah, “understanding”) is used elsewhere in this book of insight given by God from the instructions in Proverbs (Prov 2:3; 7:4; 8:14; 9:6, 10; 23:23). Here it refers to inherent human understanding that functions in relative ignorance unless supplemented by divine wisdom (Job 28:12-28; 39:26). The reflexive pronoun “own” is supplied in the translation to clarify this point. It is dangerous for a person to rely upon mere human wisdom (Prov 14:12; 16:25).
19 tn Heb “know him.” The verb יָדַע (yadah, “to know”) includes mental awareness of who God is and the consequential submission to his lordship. To know him is to obey him. The sage is calling for a life of trust and obedience in which the disciple sees the
20 tn The term דֶרֶךְ (derekh, “way”) is figurative (hypocatastasis: implied comparison) referring to a person’s course of life, actions and undertakings (Prov 2:8; 3:6, 23; 11:5; 20:24; 29:27; 31:3; BDB 203 s.v. 5; cf. TEV “in everything you do”; NCV, NLT “in all you do”). This is a call for total commitment in trust for obedience in all things.
21 tn The verb יָשָׁר (yashar) means “to make smooth; to make straight” (BDB 444 s.v.). This phrase means “to make the way free from obstacles,” that is, to make it successful (e.g., Isa 40:3). The straight, even road is the right road; God will make the way smooth for the believer.
22 tn Heb “in your own eyes” (so NAB, NIV, NRSV); NLT “Don’t be impressed with your own wisdom.”
23 sn The second colon clarifies the first. If one fears the
25 tn Heb “it will be.” The form is Qal jussive of הָיָה (hayah) and is one of the rare uses of the volitive to express purpose or result, even though there is no vav prefixed to it. This indicates that v. 8 is the outcome of v. 7. If a person trusts in the
26 tc Heb “your navel” (cf. KJV, ASV). MT reads שָׁרֶּךָ (sharrekha, “your navel”) which functions as a synecdoche of part (= navel) for the whole (= body), meaning “your body” (BDB 1057 s.v. שׂר). The geminate noun שֹׂר (sor, “navel; navel-string [= umbilical cord]”) occurs only two other times in OT (Ezek 16:4; Song 7:3). The LXX reads τῷ σώματί σου (tw swmati sou, “your body”). So the BHS editors suggest emending MT to the more commonly used terms בְּשָׂרֶךָ (bÿsarekha, “your flesh”) or שְׁאֵרֶךָ (shÿ’erekha, “your body”). But this kind of emendation runs counter to the canons of textual criticism; normally the more difficult reading or rarer term is preferred as original rather than a smooth reading or common term. Since “navel” occurs only twice elsewhere, it is difficult to imagine that it would have been confused for these two more common terms and that a scribe would mistakenly write “your navel” instead. If MT “your navel” is a synecdoche for “your body,” the LXX is not pointing to a different textual tradition but is merely interpreting MT accordingly. In similar fashion, the English versions which read “your body” are not rejecting the MT reading; they are merely interpreting the term as a figure (synecdoche) for “your body.”
27 tn Heb “drink.” The noun שִׁקּוּי (shiqquy, “drink”) is a figure: metonymy of cause (= drink) for the effect (= refreshment); see BDB 1052 s.v. Just as a drink of water would bring physical refreshment to one’s body, trusting in God and turning away from evil will bring emotional refreshment to one’s soul.
28 tn Heb “your bones.” The term עַצְמוֹתֶיךָ (’atsmotekha, “your bones”) functions as a synecdoche of part (= bones) for the whole person (= physical and moral aspects); cf. Pss 6:3; 35:10; Prov 3:8; 14:30: 15:30; 16:24; Isa 66:14 and BDB 782 s.v. עֶצֶם 1.d. Scripture often uses the body to describe the inner person (A. R. Johnson, The Vitality of the Individual in the Thought of Ancient Israel, 67-8).
28 tn The imperative כַּבֵּד (kabbed, “honor”) functions as a command, instruction, counsel or exhortation. To honor God means to give him the rightful place of authority by rendering to him gifts of tribute. One way to acknowledge God in one’s ways (v. 6) is to honor him with one’s wealth (v. 9).
29 tn Heb “produce.” The noun תְּבוּאָה (tÿvu’ah) has a two-fold range of meaning: (1) “product; yield” of the earth (= crops; harvest) and (2) “income; revenue” in general (BDB 100 s.v.). The imagery in vv. 9-10 is agricultural; however, all Israelites – not just farmers – were expected to give the best portion (= first fruits) of their income to
31 tn Heb “with plenty” (so KJV, NASB, NRSV); NIV “to overflowing.” The noun שָׂבָע (sava’, “plenty; satiety”) functions as an adverbial accusative of manner or contents: “completely.”
32 sn This pictures the process of pressing grapes in which the upper receptacle is filled with grapes and the lower one catches the juice. The harvest of grapes will be so plentiful that the lower vat will overflow with grape juice. The pictures in v. 10 are metonymies of effect for cause (= the great harvest that God will provide when they honor him).
33 tn Heb “burst open.” The verb פָּרַץ (parats, “to burst open”) functions as hyperbole here to emphasize the fullness of the wine vats (BDB 829 s.v. 9).
34 tn Heb “the discipline of the
35 tn The verb קוּץ (quts) has a two-fold range of meaning: (1) “to feel a loathing; to abhor” and (2) “to feel a sickening dread” (BDB 880 s.v.). The parallelism with “do not despise” suggests the former nuance here. The common response to suffering is to loathe it; however, the righteous understand that it refines one’s moral character and that it is a means to the blessing.
37 tn Heb “chastens.” The verb יָכַח (yakhakh) here means “to chasten; to punish” (HALOT 410 s.v. יכח 1) or “to correct; to rebuke” (BDB 407 s.v. 6). The context suggests some kind of corporeal discipline rather than mere verbal rebuke or cognitive correction. This verse is quoted in Heb 12:5-6 to show that suffering in the service of the
38 tc MT reads וּכְאָב (ukh’av, “and like a father”) but the LXX reflects the Hiphil verb וְיַכְאִב (vÿyakh’iv, “and scourges every son he receives”). Both readings fit the parallelism; however, it is unnecessary to emend MT which makes perfectly good sense. The fact that the writer of Hebrews quotes this passage from the LXX and it became part of the inspired NT text does not mean that the LXX reflects the original Hebrew reading here.
39 tn The verb “disciplines” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.
40 tn Although the word אַשְׁרֵי (’ashre, “blessed”) is frequently translated “happy” here (so KJV, ASV, NAB, NCV, NRSV, TEV, NLT), such a translation can be somewhat misleading because the word means more than that – “happiness” depends on one’s circumstances. This word reflects that inner joy and heavenly bliss which comes to the person who is pleasing to God, whose way is right before God.
41 tn Heb “the man” (also again in the following line).
42 tn The perfect tense verb may be classified as a characteristic or gnomic perfect, as the parallel imperfect tense verb suggests (see note on v. 13b).
43 tn The imperfect tense verb may be classified as a progressive or habitual imperfect.
43 tn Heb “her profit.” The 3rd person feminine singular suffix on the noun is probably a genitive of source: “from her.”
44 tn Heb “profit.” The noun סַחַר (sakhar, “trading profit”) often refers to the financial profit of traveling merchants (Isa 23:3, 18; 45:14; HALOT 750 s.v.). The related participle describes a traveling “trader, dealer, wholesaler, merchant” (e.g., Gen 37:28; Prov 31:14; Isa 23:2; Ezek 27:36; HALOT 750 s.v. סחר qal.2). Here the noun is used figuratively to describe the moral benefit of wisdom.
45 tn The noun סַחַר (“profit”) is repeated in this line for emphasis. The two usages draw upon slightly different nuances, creating a polysemantic wordplay. The moral “benefit” of wisdom is more “profitable” than silver.
46 tn Heb “her yield.” The 3rd person feminine singular suffix on the noun is probably a genitive of source: “from her.”
47 tn Heb “yield.” The noun תְּבוּאָה (tÿvu’ah, “product; yield”) is normally used of crops and harvests (BDB 100 s.v. 1). Here it is figurative for the moral benefit of wisdom (BDB 100 s.v. 2.b).
48 tn The phrase “is better” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
46 tn Heb “all of your desires cannot compare with her.”
47 tn Heb “your desires.” The 2nd person masculine singular suffix on the noun probably functions as subjective genitive.
48 tn The imperfect tense verb יָסַד (yasad, “to establish be like; to resemble”) has a potential nuance here: “can be compared with.”
49 tn Heb “All of your desires do not compare with her.”
49 tn Heb “length of days” (so KJV, ASV).
52 tn Heb “her ways are ways of pleasantness” (so KJV, NRSV). The present translation contracts this expression for the sake of smoothness. The plural of דֶרֶךְ (derekh, “way”) is repeated for emphasis. The noun נֹעַם (no’am, “pleasantness”) functions as an attributive genitive: “pleasant ways.”
55 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
56 sn The metaphor compares wisdom to the symbol of vitality and fullness of life. This might be an allusion to Gen 3:22, suggesting that what was lost as a result of the Fall may be recovered through wisdom: long and beneficial life (R. Marcus, “The Tree of Life in Proverbs,” JBL 62 [1943]: 117-20).
57 tn Heb “lay hold of her.”
58 tn The singular participle מְאֻשָּׁר (mÿ’ushar, literally, “he will be blessed”) functions as a distributive singular for a plural subject (GKC 464 §145.l): “each and everyone will be blessed.” Not recognizing this point of syntax, the BHS editors unnecessarily suggest emending this singular form to the plural.
58 tn Heb “founded the earth.” The verb יָסַד (yasad, “to establish; to found”) describes laying the foundation of a building (1 Kgs 5:31 [HT]; 7:10; 2 Chr 3:3; Ezra 3:10-12; Zech 4:9) and God laying the foundation of the earth (Job 38:4; Pss 24:2; 89:12; 102:26; 104:5; Isa 48:13; 51:13, 16; Zech 12:1).
59 sn The theme of God’s use of wisdom in creation is developed in Prov 8:22-31. Because God established the world to operate according to the principle of wisdom it is impossible for anyone to live successfully in his world apart from the wisdom that only God can give.
61 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).
62 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).
63 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).
64 tn The object of the verb “escape” is either (1) wisdom, knowledge, and understanding in vv. 13-20 or (2) “wisdom and discretion” in the second colon of this verse. Several English versions transpose the terms “wisdom and discretion” from the second colon into the first colon for the sake of clarity and smoothness (e.g., RSV, NRSV, NIV, TEV, CEV).
NIV takes the subject from the second colon and reverses the clauses to clarify that.
65 tn Or: “purpose,” “power of devising.”
67 tn Heb “and.” The vav probably denotes purpose/result.
68 tn Heb “they will be.”
69 tn Heb “your soul.” The noun נַפְשֶׁךָ (nafshekha, “your soul”) is a synecdoche of part (= inner soul) for the whole person (= you); see BDB 600 s.v. 4.a.2.
70 tn The phrase “to adorn” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
71 tn Heb “grace for your neck.” See note on 1:9.
70 tn The noun דַּרְכֶּךָ (darkekha, “your way”) functions as an adverbial accusative of location: “on your way.”
71 tn Heb “your foot.” The term רַגְלְךָ (raglÿkha, “your foot”) functions as a synecdoche of part (= foot) for the whole person (= you).
72 sn The verb נָגַף (ragaf, “to strike; to smite”) sometimes means “to stumble” against a stone (e.g., Ps 91:12). Here the object (“stone”) is implied (BDB 619 s.v.). This is a figure (hypocatastasis) comparing stumbling on a stone in the path to making serious mistakes in life that bring harm.
73 tn The particle אִם (’im, “if”) here functions in its rare temporal sense (“when”) followed by an imperfect tense (e.g., Num 36:4; BDB 50 s.v. 1.b.4.b).
74 tn Heb “terror.” The verb פָּחַד (pakhad, “terror”) describes emotion that is stronger than mere fear – it is dread.
75 tn The construction of vav consecutive + perfect tense followed by vav (ו) consecutive + perfect tense depicts a temporal clause. The temporal nuance is also suggested by the parallelism of the preceding colon.
76 tn The verb עָרְבָה (’orvah) is from III עָרַב (“to be sweet; to be pleasing; to be pleasant”; BDB 787 s.v. III עָרַב). It should not be confused with the other five homonymic roots that are also spelled עָרַב (’arav; see BDB 786-88).
76 tn Heb “do not be afraid.” The negative exhortation אַל־תִּירָא (’al-tira’, “do not be afraid”) is used rhetorically to emphasize that the person who seeks wisdom will have no reason to fear the consequences of wicked actions.
77 tn Heb “terror of suddenness.” The noun פִּתְאֹם (pit’om, “sudden”) functions as an attributive genitive: “sudden terror” (e.g., Job 22:10; BDB 837 s.v.).
78 tn Heb “terror.” The noun פַּחַד (pakhad, “terror”) is a metonymy of effect for cause (= disaster); see BDB 808 s.v. 2. This is suggested by the parallelism with the noun מִשֹּׁאַת (misho’at, “destruction”) in the following colon. The term פַּחַד (“terror”) often refers to the object (or cause) of terror (e.g., Job 3:25; 15:21; 22:10; 31:23; Pss 31:12; 36:2; Isa 24:18; Jer 48:44).
79 tn Heb “or the destruction of the wicked when it comes.”
80 tn Heb “destruction of the wicked.” The noun רְשָׁעִים (rÿsha’im, “wicked ones”) probably functions as an objective genitive (the destruction that comes on the wicked) or a genitive of source (the destruction that the wicked bring on others).
79 tn Or “the
80 tn Heb “your confidence” (so NAB, NIV, NRSV) or “at your side.” There is debate whether the term כֶּסֶל (kesel) is related to the root I כָסַל “loins; side” (so HALOT 489 s.v. I כֶּסֶל 2) or II כָסַל “confidence” (so BDB 492 s.v. כֶּסֶל 3). The Vulgate relates it to I כָסַל and offers “the
81 sn The term רַגְלְךָ (raglekha, “your foot”) functions as a synecdoche of part (= your foot) for the whole person (= you). This synecdoche develops the extended comparison between the hunter’s snare and calamity that afflicts the wicked.
82 tn Heb “from capture.” The noun לָכֶד (lakhed, “capture; snare”) occurs only here in OT (BDB 540 s.v.; HALOT 530 s.v. לֶכֶד). It is figurative for the calamity of v. 25. God will protect the wise (or, righteous) from the consequences of sin (snares) that afflict the wicked.
82 tn The MT has “from its possessors” and the LXX simply has “from the poor.” C. H. Toy (Proverbs [ICC], 77) suggests emending the text to read “neighbors” (changing בְּעָלָיו [be’alav] to רֵעֶיךָ, re’ekha) but that is gratuitous. The idea can be explained as being those who need to possess it, or as BDB 127 s.v. בַּעַל has it with an objective genitive, “the owner of it” = the one to whom it is due.
83 tn The infinitive construct with preposition ב (bet) introduces a temporal clause: “when….”
84 tc The form יָדֶיךָ (yadekha) is a Kethib/Qere reading. The Kethib is the dual יָדֶיךָ (“your hands”) and the Qere is the singular יָדְךָ (yadÿkha, “your hand”). Normally the Qere is preferred because it represents an alternate textual tradition that the Masoretes viewed as superior to the received text.
85 tn Heb “it is to the power of your hand.” This expression is idiomatic for “it is in your power” or “you have the ability” (Gen 31:29; Deut 28:23; Neh 5:5; Mic 2:1). The noun אֵל (’el) means “power” (BDB 43 s.v. 7), and יָד (yad, “hand”) is used figuratively to denote “ability” (BDB 390 s.v. 2). Several translations render this as “when it is in your power to do it” (KJV, RSV, NRSV, NASB) or “when it is in your power to act” (NIV). W. McKane suggests, “when it is in your power to confer it” (Proverbs [OTL], 215).
86 tn Heb “to do [it]” (cf. KJV, NASB, NRSV).
85 tn Heb “and it is with you.” The prefixed vav introduces a circumstantial clause: “when …”
86 tn The words “at the time” are not in the Hebrew text, but are supplied in the translation for clarity.
88 sn The verb חָרַשׁ (kharash) means “to cut in; to engrave; to plough; to devise.” The idea of plotting is metaphorical for working, practicing or fabricating (BDB 360 s.v.).
89 tn The vav (ו) prefixed to the pronoun introduces a disjunctive circumstantial clause: “when….”
91 sn The term רִיב (riv) can mean “quarrel” or “legal accusation” (BDB 936 s.v.). Both ideas would work but the more technical legal accusation fits the context better. This is a warning to not bring legal accusations against anyone without a legitimate reason.
92 tn Heb “a man.”
93 tn Heb “gratuitously”; NIV, TEV “for no (+ good NCV) reason.” The adverb חִנָּם (khinam) means “without cause, undeservedly,” especially of groundless hostility (HALOT 334 s.v. 3; BDB 336 s.v. c).
94 tn Heb “a man of violence.” The noun חָמָס (khamas, “violence”) functions as an attributive genitive. The word itself means “violence, wrong” (HALOT 329 s.v.) and refers to physical violence, social injustice, harsh treatment, wild ruthlessness, injurious words, hatred, and general rudeness (BDB 329 s.v.).
95 tn Heb “do not choose.”
97 tn The basic meaning of the verb לוּז (luz) is “to turn aside; to depart” (BDB 531 s.v.). The Niphal stem is always used figuratively of moral apostasy from the path of righteousness: (1) “to go astray” (Prov 2:15; 3:32; 14:2) and (2) “crookedness” in action (Isa 30:12; see HALOT 522 s.v. לוז nif; BDB 531 s.v. Niph).
98 tn Heb “abomination of the
99 tn Heb “but with the upright is his intimate counsel.” The phrase “he reveals” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and clarity.
100 tn Heb “his counsel.” The noun סוֹד (sod) can refer to (1) “intimate circle” of friends and confidants, (2) “confidential discussion” among friends and confidants, or “secret counsel” revealed from one confidant to another and kept secret and (3) relationship of “intimacy” with a person (BDB 691 s.v.; HALOT 745 s.v.). God reveals his secret counsel to the heavenly assembly (Job 15:8; Jer 23:18, 22) and his prophets (Amos 3:7). God has brought the angels into his “intimate circle” (Ps 89:8). Likewise, those who fear the
100 tn Heb “the curse of the
101 tn Heb “house.” The term בֵּית (bet, “house”) functions as a synecdoche of container (= house) for the persons contained (= household). See, e.g., Exod 1:21; Deut 6:22; Josh 22:15 (BDB 109 s.v. 5.a).
102 sn The term “wicked” is singular; the term “righteous” in the second half of the verse is plural. In scripture such changes often hint at God’s reluctance to curse, but eagerness to bless (e.g., Gen 12:3).
103 sn The term “bless” (בָּרַךְ, barakh) is the antithesis of “curse.” A blessing is a gift, enrichment, or endowment. The blessing of God empowers one with the ability to succeed, and brings vitality and prosperity in the material realm, but especially in one’s spiritual relationship with God.
104 tn Heb “habitation.” The noun נָוֶה (naveh, “habitation; abode”), which is the poetic parallel to בֵּית (bet, “house”), usually refers to the abode of a shepherd in the country: “habitation” in the country (BDB 627 s.v. נָוֶה). It functions as a synecdoche of container (= habitation) for the contents (= people in the habitation and all they possess).
105 tn The Hebrew is structured chiastically (AB:BA): “The curse of the
103 tn The particle אִם (’im, “though”) introduces a concessive clause: “though….”
104 tn Heb “he mocks those who mock.” The repetition of the root לִיץ (lits, “to scorn; to mock”) connotes poetic justice; the punishment fits the crime. Scoffers are characterized by arrogant pride (e.g., Prov 21:24), as the antithetical parallelism with “the humble” here emphasizes.
105 tn The prefixed vav (ו) introduces the apodosis to the concessive clause: “Though … yet …”
106 tn The Hebrew is structured chiastically (AB:BA): “he scorns / arrogant scoffers // but to the humble / he gives grace.” The word order in the translation is reversed for the sake of smoothness and readability.
106 tc MT reads מֵרִים (merim, “he lifts up”): singular Hiphil participle of רוּם (rum, “to rise; to exalt”), functioning verbally with the
107 tn The noun קָלוֹן (qalon, “ignominy; dishonor; contempt”) is from קָלָה (qalah) which is an alternate form of קָלַל (qalal) which means (1) “to treat something lightly,” (2) “to treat with contempt [or, with little esteem]” or (3) “to curse.” The noun refers to personal disgrace or shame. While the wise will inherit honor, fools will be made a public display of dishonor. God lets fools entangle themselves in their folly in a way for all to see.
109 tn The construction uses the imperfect tense of instruction with the infinitive absolute to emphasize the careful discernment required on such occasions. Cf. NIV “note well”; NLT “pay attention.”
110 tn Or “who,” referring to the ruler (so ASV, NAB, TEV).
112 sn The expression “put a knife to your throat” is an idiom that means “curb your appetite” or “control yourself” (cf. TEV). The instruction was from a time when people dealt with all-powerful tyrants. To enter the presence of such a person and indulge one’s appetites would be to take a very high risk.
113 tn Heb “lord of appetite.” The idiom בַּעַל נֶפֶשׁ (ba’al nefesh) refers to someone who possesses a large appetite (cf. NAB “a ravenous appetite”). A person with a big appetite is in danger of taking liberties when invited to court.
115 tn Heb “his”; the referent (the ruler mentioned in v. 1) has been specified in the translation for clarity.
116 sn The final line gives the causal clause: The impressive feast is not what it appears to be; the king is not doing you a favor, but rather wants something from you or is observing you (K&D 17:104); cf. TEV “he may be trying to trick you.”
117 sn Verses 1-3 form the sixth saying about being cautious before rulers (cf. Instruction of Amememope, chap. 23, 23:13-18). One should not get too familiar with rulers, for they always have ulterior motives. The Mishnah cites Gamaliel as warning that a ruler only draws someone into his court for his purpose, but in their day of trouble he will not be there to help them (m. Abot 2:3).
118 tn Heb “from your understanding cease.” In the context this means that the person should have enough understanding to stop wearing himself out trying to be rich (cf. NRSV “be wise enough to desist”).
121 tc The Kethib is הֲתָעוּף (hata’uf), “do your eyes fly [light] on it?” The Qere is the Hiphil, הֲתָעִיף (hata’if) “do you cause your eyes to fly on it?” But the line is difficult. The question may be indirect: If you cast your eyes on it, it is gone – when you think you are close, it slips away.
122 sn This seventh saying warns people not to expend all their energy trying to get rich because riches are fleeting (cf. Instruction of Amememope, chap. 7, 9:10-11 which says, “they have made themselves wings like geese and have flown away to heaven”). In the ancient world the symbol of birds flying away signified fleeting wealth.
124 tn Heb “an evil eye.” This is the opposite of the “good eye” which meant the generous man. The “evil eye” refers to a person who is out to get everything for himself (cf. NASB, NCV, CEV “selfish”). He is ill-mannered and inhospitable (e.g., Prov 28:22). He is up to no good – even though he may appear to be a host.
127 tc The line is difficult; it appears to mean that the miser is the kind of person who has calculated the cost of everything in his mind as he offers the food. The LXX has: “Eating and drinking with him is as if one should swallow a hair; do not introduce him to your company nor eat bread with him.” The Hebrew verb “to calculate” (שָׁעַר, sha’ar) with a change of vocalization and of sibilant would yield “hair” (שֵׂעָר, se’ar) – “like a hair in the throat [נֶפֶשׁ, nefesh], so is he.” This would picture an irritating experience. The Instruction of Amenemope uses “blocking the throat” in a similar saying (chapt. 11, 14:7 [ANET 423]). The suggested change is plausible and is followed by NRSV; but the rare verb “to calculate” in the MT would be easier to defend on the basis of the canons of textual criticism because it is the more difficult reading.
128 tn The phrase “the cost” does not appear in the Hebrew but is implied by the verb; it is supplied in the translation for the sake of clarity.
129 tn Heb “soul.”
130 sn Eating and drinking with a selfish miser would be irritating and disgusting. The line is hyperbolic; the whole experience turns the stomach.
131 tn Or “your compliments” (so NASB, NIV); cf. TEV “your flattery.”
133 sn The mention of “the ears” emphasizes the concerted effort to get the person’s undivided attention. However, a fool rejects instruction and discipline.
134 sn Saying number nine indicates that wisdom is wasted on a fool. The literature of Egypt has no specific parallel to this one.
136 tn Or “encroach on” (NIV, NRSV); Heb “go into.”
139 tn The participle גֹּאֵל (go’el) describes a “kinsman redeemer.” Some English versions explicitly cite “God” (e.g., NCV, CEV) or “the Lord” (e.g. TEV).
140 sn This is the tenth saying; once again there is a warning not to encroach on other people’s rights and property, especially the defenseless (see v. 10; 22:22-23, 28).
142 tn Heb “bring.” The Hiphil imperative “come; enter” means “to apply the heart,” to use the heart or mind in the process. The same would be true in the second half: “to bring the ears” would mean to listen very carefully. Cf. TEV “Pay attention.”
145 tn Or “punish” (NIV). The syntax of these two lines suggests a conditional clause (cf. NCV, NRSV).
146 tn Heb “his soul.” The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.
147 tn The term שְׁאוֹל (shÿ’ol, “Sheol”) in this context probably means “death” (so NIV, NCV, NLT) and not the realm of the departed (wicked) spirits (cf. NAB “the nether world”). In the wisdom of other lands, Ahiqar 6:82 says, “If I strike you, my son, you will not die.” The idea is that discipline helps the child to a full life; if the child dies prematurely, it would be more than likely a consequence of not being trained by discipline. In the book of Proverbs the “death” mentioned here could be social as well as physical.
148 tn Heb “my son,” although the context does not limit this exhortation to male children.
151 tn Heb “my kidneys”; in biblical Hebrew the term was used for the innermost being, the soul, the central location of the passions. Cf. NASB, NIV “my inmost being.”
152 sn This twelfth saying simply observes that children bring joy to their parents when they demonstrate wisdom. The quatrain is arranged in a chiastic structure (AB:B'A'): The first line (A) speaks of wisdom in the child, and it is paired with the last line (A') which speaks of the child’s saying what is right. In between these brackets are two lines (B and B') concerning joy to the parent.
154 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
155 tn Heb “the fear of the
157 tn Heb “end” (so KJV); ASV “a reward.”
158 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
160 tn Heb “my son,” but the immediate context does not limit this to male children.
163 tn Heb “do not be among,” but in the sense of “associate with” (TEV); “join” (NIV); “consort…with” (NAB).
164 tn The verb סָבָא (sava’) means “to imbibe; to drink largely.” The participial construction here, סֹבְאֵי־יַיִן (sov’e-yayin), describes “drunkards” (cf. NLT) which is somewhat stronger than saying it refers to “people who drink too much” (cf. NIV, TEV).
165 tn The verb זָלַל (zalal) means “to be light; to be worthless; to make light of.” Making light of something came to mean “to be lavish with; to squander,” especially with regard to food. So it describes “gluttons” primarily; but in the expression there is also room for the person who wastes a lot of food as well.
166 tn Here “drowsiness” is a metonymy of effect or adjunct, put for the drunkenness and gluttony that causes it. So all of it, the drunkenness and the drowsiness that comes from it, brings on the ruin (cf. CEV “you will end up poor”). Likewise, “rags” is a metonymy of adjunct, associated with the poverty brought on by a dissolute lifestyle.
167 sn This is the fourteenth saying, warning about poor associations. Drunkenness and gluttony represent the epitome of the lack of discipline. In the Mishnah they are used to measure a stubborn and rebellious son (m. Sanhedrin 8). W. G. Plaut notes that excessive drinking and eating are usually symptoms of deeper problems; we usually focus more on the drinking because it is dangerous to others (Proverbs, 241-42).
169 tn Heb “buy” (so KJV, NASB, NIV, NLT); CEV “Invest in truth.”
172 tc The Qere reading has the imperfect יָגִיל (yagil) with the cognate accusative גִּיל (gil) which intensifies the meaning and the specific future of this verb.
173 tn The term “child” is supplied for the masculine singular adjective here.
175 tn The form תָגֵל (tagel) is clearly a short form and therefore a jussive (“may she…rejoice”); if this second verb is a jussive, then the parallel יִשְׂמַח (yismakh) should be a jussive also (“may your father and your mother have joy”).
178 tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes.
181 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
182 tn Heb “foreign woman” (so ASV). The term נָכְרִיָּה (nokhriyyah, “foreign woman”) often refers to a prostitute (e.g., Prov 2:6; 5:20; 6:24; 7:5). While not all foreign women in Israel were prostitutes, their prospects for economic survival were meager and many turned to prostitution to earn a living. Some English versions see this term referring to an adulteress as opposed to a prostitute (cf. NAB, NASB, NIV, NRSV, NLT).
183 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
184 sn In either case, whether a prostitute or an adulteress wife is involved, the danger is the same. The metaphors of a “deep pit” and a “narrow well” describe this sin as one that is a trap from which there is no escape. The “pit” is a gateway to Sheol, and those who enter are as good as dead, whether socially or through punishment physically.
184 tn The noun חֶתֶף (khetef) is defined by BDB 369 s.v. as “prey,” but this is the only occurrence of the word. The related verb BDB 368-69 s.v. חָתַף defines as “to seize; to snatch away” (with an Aramaic cognate meaning “to break in pieces” [Pa], and an Arabic word “death”). But the only occurrence of that word is in Job 9:12, where it is defined as “seizes.” So in this passage the noun could have either a passive sense (what is seized = prey), or an active sense (the one who seizes = a robber, bandit). The traditional rendering is “prey” (KJV); most modern English versions have the active sense (“robber” or similar; cf. NIV “like a bandit”). Since the prepositional phrase (the simile) is modifying the woman, the active sense works better in the translation.
185 tn The participle means “unfaithful [men]” (masculine plural); it could also be interpreted as “unfaithfulness” in the abstract sense. M. Dahood interprets it to mean “garments” (which would have to be repointed), saying that she collects garments in pledge for her service (M. Dahood, “To Pawn One’s Cloak,” Bib 42 [1961]: 359-66). But that is far-fetched; it might have happened on occasion, but as a common custom it is unlikely. Besides that, the text in the MT makes perfectly good sense without such a change.
186 sn Verses 26-28 comprise the seventeenth saying; it warns the young person to follow the instructions about temptations because there are plenty of temptresses lurking about.
187 sn The eighteenth saying is about excessive drinking. The style changes here as the sage breaks into a vivid use of the imagination. It begins with a riddle describing the effects of drunkenness (v. 29) and gives the answer in v. 30; instructions follow in v. 31, with the consequences described in v. 32; the direct address continues in vv. 33 and 34; and the whole subject is concluded with the drunkard’s own words in v. 35 (M. E. Andrews, “Variety of Expression in Proverbs 23:29-35,” VT 28 [1978]: 102-3).
188 sn The Hebrew word translated “dullness” describes darkness or dullness of the eyes due to intoxication, perhaps “redness” (so KJV, NASB, NRSV); NIV, NCV, NLT “bloodshot eyes.” NAB understands the situation differently: “black eyes.”
190 sn The answer to the question posed in v. 29 is obviously one who drinks too much, which this verse uses metonymies to point out. Lingering over wine is an adjunct of drinking more wine; and seeking mixed wine obviously means with the effect or the purpose of drinking it.
193 tn Heb “its eye gives.” With CEV’s “bubbling up in the glass” one might think champagne was in view.
194 tn The expression is difficult, and is suspected of having been added from Song 7:10, although the parallel is not exact. The verb is the Hitpael imperfect of הָלַךְ (halakh); and the prepositional phrase uses the word “upright; equity; pleasing,” from יָשָׁר (yashar). KJV has “when it moveth itself aright”; much more helpful is ASV: “when it goeth down smoothly.” Most recent English versions are similar to ASV. The phrase obviously refers to the pleasing nature of wine.
196 tn Heb “its end”; NASB “At the last”; TEV (interpretively) “The next morning.”
199 tn The feminine plural of זָר (zar, “strange things”) refers to the trouble one has in seeing and speaking when drunk.
202 tn Heb “heart.” The idiom here means “middle”; KJV “in the midst.”
203 sn The point of these similes is to compare being drunk with being seasick. One who tries to sleep when at sea, or even worse, when up on the ropes of the mast, will be tossed back and forth.
205 tn The phrase “You will say” is supplied in the translation to make it clear that the drunkard is now speaking.
206 sn The line describes how one who is intoxicated does not feel the pain, even though beaten by others. He does not even remember it.
207 tn The last line has only “I will add I will seek it again.” The use of אוֹסִיף (’osif) signals a verbal hendiadys with the next verb: “I will again seek it.” In this context the suffix on the verb refers to the wine – the drunkard wants to go and get another drink.
208 sn This section of the book of Proverbs contains proverbs attributed to Solomon but copied by Hezekiah’s sages (between 715
211 sn The proverb provides a contrast between God and the king, and therein is the clue to the range of application involved. The interest of the king is ruling or administering his government; and so the subject matter is a contrast to the way God rules his kingdom.
212 sn The two infinitives form the heart of the contrast – “to conceal a matter” and “to search out a matter.” God’s government of the universe is beyond human understanding – humans cannot begin to fathom the intentions and operations of it. But it is the glory of kings to search out matters and make them intelligible to the people. Human government cannot claim divine secrecy; kings have to study and investigate everything before making a decision, even divine government as far as possible. But kings who rule as God’s representatives must also try to represent his will in human affairs – they must even inquire after God to find his will. This is their glorious nature and responsibility. For more general information on vv. 2-27, see G. E. Bryce, “Another Wisdom ‘Book’ in Proverbs,” JBL 91 (1972): 145-57.
214 tn Heb “heavens for height and earth for depth.” The proverb is clearly intending the first line to be an illustration of the second – it is almost emblematic parallelism.
215 sn The proverb is affirming a simple fact: The king’s plans and decisions are beyond the comprehension of the common people. While the king would make many things clear to the people, there are other things that are “above their heads” or “too deep for them.” They are unsearchable because of his superior wisdom, his caprice, or his need for secrecy. Inscrutability is sometimes necessary to keep a firm grip on power.
217 tn The Hebrew כֶּלִי (keli) means “vessel; utensil” (cf. KJV, ASV, NASB). But purging dross from silver does not produce a “vessel” for the silversmith. Some versions therefore render it “material” (e.g., NIV, NRSV). The LXX says “that it will be entirely pure.” So D. W. Thomas reads כָּלִיל (kalil) and translates it “purified completely” (“Notes on Some Passages in the Book of Proverbs,” VT 15 [1965]: 271-79; cf. NAB). W. McKane simply rearranges the line to say that the smith can produce a work of art (Proverbs [OTL], 580; cf. TEV “a thing of beauty”). The easiest explanation is that “vessel” is a metonymy of effect, “vessel” put for the material that goes into making it (such metonymies occur fairly often in Psalms and Proverbs).
220 sn These two verses present first an illustration and then the point (so it is emblematic parallelism). The passage uses imperatives to teach that the wicked must be purged from the kingdom.
221 sn “Throne” is a metonymy of subject (or adjunct); it is the symbol of the government over which the king presides (cf. NCV, TEV).
222 sn When the king purges the wicked from his court he will be left with righteous counselors and his government therefore will be “established in righteousness” – it will endure through righteousness (cf. NLT “made secure by justice”). But as J. H. Greenstone says, “The king may have perfect ideals and his conduct may be irreproachable, but he may be misled by unscrupulous courtiers” (Proverbs, 264).
223 tn The phrase “for him” is supplied in the translation for clarity.
224 sn This proverb, covering the two verses, is teaching that it is wiser to be promoted than to risk demotion by self-promotion. The point is clear: Trying to promote oneself could bring on public humiliation; but it would be an honor to have everyone in court hear the promotion by the king.
225 tn The two infinitives construct form the contrast in this “better” sayings; each serves as the subject of its respective clause.
226 tc Most modern commentators either omit this last line or attach it to the next verse. But it is in the text of the MT as well as the LXX, Syriac, Vulgate, and most modern English versions (although some of them do connect it to the following verse, e.g., NAB, NIV, NRSV, NLT).
226 tn Heb “do not go out hastily to strive”; the verb “to strive” means dispute in the legal context. The last clause of v. 7, “what your eyes have seen,” does fit very well with the initial clause of v. 8. It would then say: What you see, do not take hastily to court, but if the case was not valid, he would end up in disgrace.
227 tn The clause begins with פֶּן (pen, “lest”) which seems a bit out of place in this line. C. H. Toy suggests changing it to כִּי (ki, “for”) to make a better connection, instead of supplying an ellipsis: “lest it be said what…” (Proverbs [ICC], 461).
229 tn The verse begins with the direct object רִיבְךָ (ribkha, “your case”) followed by the imperative from the same root, רִיב (riv, “argue”). It is paralleled by the negated Piel jussive. The construction of the clauses indicates that the first colon is foundational to the second: “Argue…but do not reveal,” or better, “When you argue…do not reveal.”
230 sn The concern is that in arguing with one person a secret about another might be divulged, perhaps deliberately in an attempt to clear oneself. The point then is about damaging a friendship by involving the friend without necessity or warrant in someone else’s quarrel.
232 tn The noun דִּבָּה (dibbah, “infamy; defamation; evil report; whispering”) is used of an evil report here (e.g., Gen 37:2), namely a true report of evil doing. So if a person betrays another person’s confidence, he will never be able to live down the bad reputation he made as one who betrays secrets (cf. NIV).
235 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.
236 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.
238 sn This saying is another example of emblematic parallelism; the first half is the simile, and the second half makes the point from it: A wise rebuke that is properly received is of lasting value. The rebuke in the ear of an obedient student is like ornaments of fine jewelry.
239 tn The “ear of the listener” refers to the obedient disciple, the one who complies with the reproof he hears. Cf. KJV, ASV, NAB “an obedient ear.”
241 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
242 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.”
244 sn The emblem now is one of clouds and winds that would be expected to produce rain; they gain attention and raise people’s expectations but prove to be disappointing when no rain is forthcoming, and hence could be thought of as deceitful.
245 tn The form מִתְהַלֵּל (mithallel) is the Hitpael participle of the well-known word for “praise”; but in this stem it means “to praise oneself” or “to boast.” The description of “windbag” seems appropriate in this context.
246 tn Heb “a gift of falsehood.” This would mean that the individual brags about giving a gift, when there is no gift.
247 tn Heb “long of anger” or “forbearance” (so NASB).
248 tn The two imperfect verbs in this line may be nuanced as potential imperfects because what is described could happen, but does not do so as a rule.
249 tn The “tongue” is a metonymy of cause; and so the expression here refers to soft or gentle speech. This fits well with the parallel idea of patience (“long of anger”) – through a calm patient persuasion much can be accomplished. Some English versions relate this figure directly to the persuasion of a ruler in the previous line (cf. TEV “can even convince rulers”).
250 sn The idea of breaking a bone uses the hardest and most firm part of the body in contrast to the “softness of the tongue.” Both are figurative, forming a comparison. A gentle speech can break down any stiff opposition.
250 tn The verse simply begins “you have found honey.” Some turn this into an interrogative clause for the condition laid down (cf. KJV, ASV, NASB, NLT); most make the form in some way subordinate to the following instruction: “when you find…eat.”
251 tn The verb means “to be satisfied; to be sated; to be filled.” Here it means more than satisfied, since it describes one who overindulges and becomes sick. The English verb “stuffed” conveys this idea well.
252 sn The proverb warns that anything overindulged in can become sickening. The verse uses formal parallelism to express first the condition and then its consequences. It teaches that moderation is wise in the pleasures of life.
253 tn Heb “make your foot rare.” The verb is הֹקַר (hoqar), the Hiphil imperative of יָקַר (yaqar, “to be rare; to be precious”). To “make one’s foot rare” would mean to keep the visits to a minimum as well as making them valuable – things increase in value, according to the nuances of this word, when they are rare.
254 tn Heb “gets full.” This verb means “to be sated; to be satisfied; to be filled.” It is often used with reference to food, but here it refers to frequent visits that wear out one’s welcome (cf. NLT).
256 sn The first line identifies the emblem of the proverb: False witnesses are here compared to deadly weapons because they can cause the death of innocent people (e.g., Exod 20:16; Deut 5:20; and Prov 14:5).
257 tn The verb עָנָה (’anah) followed by the preposition בְּ (bet) with its object means “to testify against” (answer against someone). With the preposition לְ (lamed) it would mean “to testify for” someone. Here the false witness is an adversary, hence the comparison with deadly weapons.
258 tn While עֵד (’ed) could be interpreted as “evidence” (a meaning that came from a metonymy – what the witness gives in court), its normal meaning is “witness.” Here it would function as an adverbial accusative, specifying how he would answer in court.
259 sn The similes in this emblematic parallelism focus on things that are incapable of performing certain activities – they are either too painful to use or are ineffective.
260 tn Since there is no preposition to clarify the construction, there are two ways to take the term מִבְטָח (mivtakh, “confidence”) in the context. It can either refer (1) to reliance on an unfaithful person, or it can refer (2) to that on which the unfaithful person relies. C. H. Toy argues for the second, that what the faithless person relies on will fail him in the time of trouble (Proverbs [ICC], 466). This view requires a slight change in the MT to make “confidence” a construct noun (i.e., the confidence of the faithless); the first view, which fits better the MT as it stands, says that “confidence [in] a faithless person” is like relying on a decaying tooth or a lame foot. This is the view preferred in most English versions, including the present one.
261 tn Heb “in the day of trouble”; KJV, NASB “in time of trouble.”
262 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.
263 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.
264 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).
265 sn The imagery of the “burning coals” represents pangs of conscience, more readily effected by kindness than by violence. These coals produce the sharp pain of contrition through regret (e.g., 18:19; 20:22; 24:17; Gen 42-45; 1 Sam 24:18-20; Rom 12:20). The coals then would be an implied comparison with a searing conscience.
266 sn The second consequence of treating enemies with kindness is that the
268 sn One difficulty here is that it is the west wind that brings rain to Israel (e.g., 1 Kgs 18:41-44). C. H. Toy suggests that the expression is general, referring to a northwest wind – unless it is an error (Proverbs [ICC], 468). J. P. M. van der Ploeg suggests that the saying originated outside the land, perhaps in Egypt (“Prov 25:23,” VT 3 [1953]: 189-92). But this would imply it was current in a place where it made no sense. R. N. Whybray suggests that the solution lies with the verb “brings forth” (תְּחוֹלֵל, tÿkholel); he suggests redefining it to mean “repels, holds back” (cf. KJV “driveth away”). Thus, the point would be that the north wind holds back the rain just as an angry look holds back slander (Proverbs [CBC], 149). But the support for this definition is not convincing. Seeing this as a general reference to northerly winds is the preferred solution.
269 tn Heb “a tongue of secret” or “a hidden tongue,” referring to someone who goes around whispering about people behind their backs (cf. KJV, NAB, NASB, NRSV “a backbiting tongue”).
270 tn The phrase “brings forth” does not appear in Hebrew in this line but is implied by the parallelism with the previous line; it is supplied here in the translation for clarity.
271 sn The verse implies a comparison between the two parts to make the point that certain things automatically bring certain results. Gossiping words will infuriate people as easily as the northerly winds bring the cold rain.
271 tn This proverb is identical with 21:9; see the notes there.
274 tn Heb “a weary [or, faint] soul” (so NASB, NIV); KJV, ASV, NRSV “a thirsty soul,” but “soul” here refers to the whole person.
275 sn The difficulty of getting news of any kind from a distant land made its reception all the more delightful when it was good (e.g., Gen 45:27; Prov 15:30).
277 tn The Niphal participle is from רָפַס (rafas), which means “to stamp; to tread; to foul by treading [or, by stamping].” BDB 952 s.v. defines it here as a “fountain befouled.” The picture is one of a spring of water where men and beasts gather and muddy it by their trampling in and out of it.
278 tn The Hophal participle from שָׁחַת (shakhat, “to ruin; to destroy; to corrupt”) provides a general description – the well has been “ruined” or “corrupted” (so ASV) and is therefore unusable.
279 tn The verb מָט (mat) means “to give way; to move.” This probably refers to the integrity of the righteous being lost – comparing it to moving [off course]. T. T. Perowne writes, “To see a righteous man moved from his steadfastness through fear or favour in the presence of the wicked is as disheartening as to find the stream turbid and defiled at which you were longing to quench your thirst” (Proverbs, 161). But the line may refer to the loss of social standing and position by the righteous due to the plots of the wicked – just as someone muddied the water, someone made the righteous slip from his place.
280 sn This is a figure of speech known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is bad!”
281 tn Heb “and the investigation of their glory is not glory.” This line is difficult to understand but it forms an analogy to honey – glory, like honey, is good, but not to excess. The LXX rendered this, “it is proper to honor notable sayings.” A. A. MacIntosh suggests, “He who searches for glory will be distressed” (“A Note on Prov 25:27,” VT 20 [1970]: 112-14). G. E. Bryce has “to search out difficult things is glorious” (“Another Wisdom ‘Book’ in Proverbs,” JBL 91 (1972): 145-47). R. C. Van Leeuwen suggests, “to seek difficult things is as glory” (“Proverbs 25:27 Once Again,” VT 36 [1986]: 105-14). The Hebrew is cryptic, but not unintelligible: “seeking their glory [is not] glory.” It is saying that seeking one’s own glory is dishonorable.
283 tn Heb “whose spirit lacks restraint” (ASV similar). A person whose spirit (רוּחַ, ruakh) “lacks restraint” is one who is given to outbursts of passion, who lacks self-control (cf. NIV, NRSV, CEV, NLT). This person has no natural defenses but reveals his true nature all the time. The proverb is stating that without self-control a person is vulnerable, like a city without defenses.
286 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.”
287 sn The word “tomorrow” is a metonymy of subject, meaning what will be done tomorrow, or in the future in general.
288 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).
289 tn Heb “a stranger.” This does not necessarily refer to a non-Israelite, as has been demonstrated before in the book of Proverbs, but these are people outside the familiar and accepted circles. The point is that such a person would be objective in speaking about your abilities and accomplishments.
290 sn “Mouth” and “lips” are metonymies of cause; they mean “what is said.” People should try to avoid praising themselves. Self praise can easily become a form of pride, even if it begins with trivial things. It does not establish a reputation; reputation comes from what others think about you.
291 tn “a foreigner”; KJV, ASV, NASB, NRSV “a stranger.”
292 tn The subject matter is the vexation produced by a fool. The term כַּעַס (ca’as) means “vexation” (ASV); provocation” (NAB, NASB, NIV, NRSV); “anger” (KJV “wrath”) and usually refers to undeserved treatment. Cf. NLT “the resentment caused by a fool.”
293 sn The contrast is made between dealing with the vexation of a fool and physical labor (moving stones and sand). More tiring is the vexation of a fool, for the mental and emotional effort it takes to deal with it is more draining than physical labor. It is, in the sense of this passage, almost unbearable.
295 tn Heb “fierceness of wrath and outpouring [= flood] of anger.” A number of English versions use “flood” here (e.g., NASB, NCV, NLT).
296 tn The Hebrew term translated “jealousy” here probably has the negative sense of “envy” rather than the positive sense of “zeal.” It is a raging emotion (like “anger” and “wrath,” this word has nuances of heat, intensity) that defies reason at times and can be destructive like a consuming fire (e.g., 6:32-35; Song 8:6-7). The rhetorical question is intended to affirm that no one can survive a jealous rage. (Whether one is the subject who is jealous or the object of the jealousy of someone else is not so clear.)
298 tn Heb “revealed” or “uncovered” (Pual participle from גָּלָה, galah). This would specify the reproof or rebuke as direct, honest, and frank, whether it was coming from a friend or an enemy.
299 tn The Hebrew term translated “hidden” (a Pual participle from סָתַר, satar) refers to a love that is carefully concealed; this is contrasted with the open rebuke in the first line. What is described, then, is someone too timid, too afraid, or not trusting enough to admit that reproof is a genuine part of love (W. McKane, Proverbs [OTL], 610). It is a love that is not expressed in proper concern for the one loved. See also, e.g., 28:23 and 29:3.
301 tn The Niphal participle of אָמַן (’aman) means “faithful; reliable; sure; trustworthy.” The word indicates that the wounds from a friend “can be trusted” (so NIV, NCV) because they are meant to correct and not to destroy (e.g., 25:12; Deut 7:9; Job 12:20).
302 sn “Kisses” probably represents a metonymy of adjunct; the term describes any expressions or indications of affection. But coming from an enemy, they will be insincere – as indicated by their excessive number.
303 tn The form is נַעְתָּרוֹת (na’tarot), the Niphal participle of עָתַר (’atar, “to be abundant”). Contemporary translations render this rare form in a number of different ways: “deceitful” (NASB, NKJV); “profuse” (NRSV); “many” (NLT). But the idea of “excessive” or “numerous” fits very well. The kisses of an enemy cannot be trusted, no matter how often they are presented.
304 tn Traditionally, “soul” (so KJV, ASV). The Hebrew text uses נֶפֶשׁ (nefesh) here for the subject – the full appetite [“soul”]. The word refers to the whole person with all his appetites. Here its primary reference is to eating, but it has a wider application than that – possession, experience, education, and the like.
305 tn Here the term נֶפֶשׁ (nefesh, traditionally, “soul”) is used again, now in contrast to describe the “hungry appetite” (cf. NRSV “ravenous appetite”), although “hungry mouth” might be more idiomatic for the idea. Those whose needs are great are more appreciative of things than those who are satisfied. The needy will be delighted even with bitter things.
307 tn The form נוֹדֶדֶת (nodedet) is the Qal participle from נָדַד (nadad), “to wander; to stray; to flutter; to retreat; to depart”; cf. NIV, NRSV, NLT “strays.” It will be directly paralleled with the masculine participle in the second colon.
308 tn Heb “place” (so KJV, ASV); most other English versions translate as “home.”
310 sn The first line of the proverb provides the emblem to the parallel point. The emblem is the joy that anointing oil (ointment) and incense bring, and the point is the value of the advice of a friend.
311 tn Some think the MT is unintelligible as it stands: “The sweetness of his friend from the counsel of the soul.” The Latin version has “the soul is sweetened by the good counsels of a friend.” D. W. Thomas suggests, “counsels of a friend make sweet the soul” (“Notes on Some Passages in the Book of Proverbs,” VT 15 [1965]: 275). G. R. Driver suggests, “the counsel of a friend is sweeter than one’s own advice” (literally, “more than the counsel of the soul”). He also suggests “more than of fragrant wood.” See G. R. Driver, “Hebrew Notes,” ZAW 52 (1934): 54; idem, “Suggestions and Objections,” ZAW 55 (1937): 69-70. The LXX reads “and the soul is rent by misfortunes.” The MT, for want of better or more convincing readings, may be interpreted to mean something like “[Just as] ointment and incense brings joy to the heart, [so] the sweetness of one’s friend [comes] from his sincere counsel.”
313 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.
316 tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes.
317 tn The verb is the cohortative of שׁוּב (shuv); after the two imperatives that provide the instruction, this form with the vav will indicate the purpose or result (indirect volitive sequence).
318 sn The expression anyone who taunts me refers to those who would reproach or treat the sage with contempt, condemning him as a poor teacher. Teachers are often criticized for the faults and weaknesses of their students; but any teacher criticized that way takes pleasure in pointing to those who have learned as proof that he has not labored in vain (e.g., 1 Thess 2:19-20; 3:8).
319 tn Heb “go on”; the word “right” is supplied in the translation to clarify the meaning: The naive person, oblivious to impending danger, meets it head on.
322 tn Heb “his garment.”
323 tn Or “for a strange (= adulterous) woman.” Cf. KJV, ASV, NASB, NLT; NIV “a wayward woman.”
324 tn This proverb is virtually identical to 20:16.
325 tn The verse begins with the Piel participle from בָּרַךְ (barach). It could be taken as the subject, with the resulting translation: “Blessing…will be counted as a curse.” However, that would be rather awkward. So it is preferable to take the first line as the condition (“if someone blesses”) and the second as the consequence (“[then] it will be counted”).
326 tn Heb “rising early in the morning” (so KJV, ASV). The infinitive explains the verb “bless,” giving the circumstances of its action. The individual rises early to give his blessing.
327 sn The point of the proverb is that loud and untimely greetings are not appreciated. What was given as a “blessing” will be considered a “curse” – the two words being antonyms. The proverb makes the point that how, when, and why they say what they say is important too (D. Kidner, Proverbs [TOTC], 166).
328 tn Heb “a wife of contentions” (an attributive genitive). Cf. NAB, NIV “a quarrelsome wife”; NLT “a nagging wife.”
329 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.”
331 tn The participle and verb both are from the root צָפַן (tsafan, “to hide”). This combination could be translated “hiding her is [like] hiding the wind.”
332 sn The verb is the Qal imperfect of קָרָא (qara’); BDB 895 s.v. 5.b defines it here as “call for = demand, require,” but acknowledge that it is probably corrupt. R. B. Y. Scott interprets it to mean “grasping” oil in the hand, an expression he compares to the modern “butterfingers” (Proverbs, Ecclesiastes [AB], 163). Others have interpreted it to mean “betrays” – “ointment of his right hand betrays itself,” meaning its smell persists. However, the connection to the proverb does not seem obvious with that interpretation.
333 tc The LXX took an etymologizing approach to the whole verse and translated it “the north wind is a severe wind, but by its name is termed auspicious.” In this rendering the Hebrew text’s “oil” became “its name,” “right hand” became “auspicious,” and “grasp” became “called.”
334 tn The term “as” is not in the Hebrew text, but is supplied in the translation to clarify the comparison.
335 tn BDB classifies the verb in the first colon as a Qal apocopated jussive of I חָדָה (khadah, “to grow sharp”; BDB 292 s.v.), and the verb in the second half of the verse (יַחַד, yakhad) as a Hiphil apocopated jussive. The difference would be: “let iron by means of iron grow sharp, and let a man sharpen the countenance of his friend.” But it makes more sense to take them both as Hiphil forms, the first being in pause. Other suggestions have been put forward for the meaning of the word, but the verb “sharpens” fits the context the best, and is followed by most English versions. The verb may be a shortened form of the imperfect rather than a jussive.
336 tn Heb “and a man,” although the context does not indicate this should be limited to males only.
337 tn Heb “sharpens the face of his friend.” The use of the word “face” (cf. KJV, ASV “countenance”) would here emphasize that it is the personality or character that is being sharpened. Constructive criticism sharpens character. Use of the wits in interaction that makes two people sharp as a razor (W. McKane, Proverbs [OTL], 615); another example, from the Talmud, is that of two students sharpening each other in the study of the Torah (b. Ta’anit 7a).
337 sn Tending fig trees requires closer attention than other plants; so the point here would be the diligent care that is required.
338 sn The principle is established in the first line with the emblem: Those who faithfully serve will be rewarded in kind. The second half of the proverb makes the point from this illustration.
339 sn The Hebrew participle translated “takes care of” (שֹׁמֵר, shomer) describes a careful watching over or looking after, a meticulous service, anticipating the needs and safeguarding the charge. Such a servant need not worry about his efforts going unrecognized and unrewarded (e.g., Prov 22:29; 2 Tim 2:6, 15).
340 tn The verse is somewhat cryptic and so has prompted many readings. The first line in the MT has “As water the face to the face.” The simplest and most probable interpretation is that clear water gives a reflection of the face (cf. NASB, NIV, NRSV, NLT). One creative but unconvincing suggestion is that of L. Kopf, who suggests the idea is “water of face” (a construct) and that it means shame or modesty, i.e., a face is not really human without shame, and a man without a heart is not human (“Arabische Etymologien und Parallelen zum Bibelwörterbuch,” VT 9 [1959]: 260-61).
341 tn The second line has “so the heart of a man to a man” (cf. KJV, ASV). The present translation (along with many English versions) supplies “reflects” as a verb in the second line to emphasize the parallelism.
343 tn The term “as” is not in the Hebrew text, but is supplied in the translation in light of the analogy.
344 sn Countless generations of people have gone into the world below; yet “death” is never satisfied – it always takes more. The line personifies Death and Destruction. It forms the emblem in the parallelism.
345 tn Heb “eyes of a man.” This expression refers to the desires – what the individual looks longingly on. Ecclesiastes Rabbah 1:34 (one of the rabbinic Midrashim) says, “No man dies and has one-half of what he wanted.”
346 tc The LXX contains a scribal addition: “He who fixes his eye is an abomination to the
346 sn Once again this proverb uses emblematic parallelism. The crucible and the furnace are used to refine and thus reveal the pure metals. The analogy is that praise will reveal the person because others will examine and evaluate what an individual has done in order to make the public acclamation.
347 tn Heb “and a man,” but the context does not indicate this is limited only to males.
348 tn The verb “is proved” was supplied in the translation in view of the analogy. Many English versions supply “tested” for the same reason.
349 tn Heb “by [the] praise of him.” The pronominal suffix is an objective genitive, meaning “the praise about him” (= “the praise he receives”). Some commentators would take the suffix as a subjective genitive, meaning “the praise he gives”; this would mean people stand revealed by what they praise (D. Kidner, Proverbs [TOTC], 168). That does not seem to work as well with the emblem of the first line which indicates being tested. The LXX adds a couplet: “The heart of the transgressor seeks evil; but the upright heart seeks knowledge.”
349 tn The verb means “to pound” in a mortar with a pestle (cf. NRSV “Crush”; NLT “grind”). The imperfect is in a conditional clause, an unreal, hypothetical condition to make the point.
350 tn The Hebrew term רִיפוֹת (rifot) refers to some kind of grain spread out to dry and then pounded. It may refer to barley groats (coarsely ground barley), but others have suggested the term means “cheeses” (BDB 937 s.v.). Most English versions have “grain” without being more specific; NAB “grits.”
351 tn The LXX contains this paraphrase: “If you scourge a fool in the assembly, dishonoring him, you would not remove his folly.” This removes the imagery of mortar and pestle from the verse. Using the analogy of pounding something in a mortar, the proverb is saying even if a fool was pounded or pulverized, meaning severe physical punishment, his folly would not leave him – it is too ingrained in his nature.
352 tn The sentence uses the infinitive absolute and the imperfect from יָדַע (yada’, “to know”). The imperfect here has been given the obligatory nuance, “you must know,” and that has to be intensified with the infinitive.
353 tn Heb “the faces of your flock.”
354 tn The idiom is “place [it on] your heart” or “take to heart.” Cf. NLT “put your heart into.”
355 tn Heb “riches are not forever” (so KJV, NASB); TEV “wealth is not permanent.” The term “last” is supplied in the translation for clarity.
356 tn The conjunction and the particle indicate that the same nuance continues here in the second colon, and so “last” has been supplied here as well.
358 sn Verse 25 is the protasis and v. 26 the apodosis. The two verses say that when the harvest is taken in, then the grass will grow, and they can sell and use their livestock. The lambs will provide clothing, and the goats when sold will pay for land.
361 sn This part of the proverb shows the proper interplay between human labor and divine provision. It teaches people to take care of what they have because it will not last forever.
362 tn Heb “life”; KJV, NAB “maintenance”; NRSV “nourishment.”