2:8 to guard 1 the paths of the righteous 2
and to protect 3 the way of his pious ones. 4
2:11 Discretion 5 will protect you, 6
understanding will guard you,
4:6 Do not forsake wisdom, 7 and she will protect you;
love her, and she will guard you.
5:2 in order to safeguard 8 discretion, 9
and that your lips may guard knowledge.
3:1 My child, 11 do not forget my teaching,
but let your heart keep 12 my commandments,
3:21 My child, do not let them 13 escape from your sight;
safeguard sound wisdom and discretion. 14
4:13 Hold on to instruction, 15 do not let it go;
protect it, 16 because it is your life.
4:23 Guard your heart with all vigilance, 17
for from it are the sources 18 of life.
6:20 My child, guard the commands of your father
and do not forsake the instruction of your mother.
7:10 Suddenly 19 a woman came out to meet him!
She was dressed like a prostitute 20 and with secret intent. 21
13:3 The one who guards his words 22 guards his life,
but 23 whoever is talkative 24 will come to ruin. 25
13:6 Righteousness 26 guards the one who lives with integrity, 27
but wickedness 28 overthrows the sinner.
16:17 The highway 29 of the upright is to turn 30 away from evil;
the one who guards 31 his way safeguards his life. 32
20:28 Loyal love and truth 33 preserve a king,
and his throne is upheld by loyal love. 34
22:12 The eyes of the Lord 35 guard knowledge, 36
but he overthrows the words of the faithless person. 37
27:18 The one who tends a fig tree 38 will eat its fruit, 39
and whoever takes care of 40 his master will be honored.
28:7 The one who keeps the law 41 is a discerning child, 42
but a companion of gluttons brings shame 43 to his parents. 44
24:12 If you say, “But we did not know about this,”
does not the one who evaluates 45 hearts consider?
Does not the one who guards your life know?
Will he not repay each person according to his deeds? 46
1 tn The infinitive construct לִנְצֹר (lintsor, “to guard”) designates the purpose of the
2 tn Heb “paths of righteousness.” The word “righteousness” is a possessive genitive, signifying the ways that the righteous take.
3 tn The imperfect tense verb יִשְׁמֹר (yishmor, “to protect”) continues the syntactical nuance of the preceding infinitive construct of purpose.
4 tc The Kethib is the singular noun + 3rd person masculine singular suffix חֲסִידוֹ (khasido) “his pious one.” The Qere reads the plural noun + 3rd person masculine singular suffix חֲסִידָיו (khasidav) “his pious ones.” The LXX εὐλαβουμένων αὐτόν (eujlaboumenwn aujton) supports the Qere reading.
5 tn The word מְזִמָּה (mÿzimmah, “discretion”) is the ability to know the best course of action for achieving one’s goal. It is knowledge and understanding with a purpose. This kind of knowledge enables one to make the right choices that will protect him from blunders and their consequences (cf. NLT “wise planning”; CEV “sound judgment”).
6 tn Heb “will watch over you.”
9 tn Heb “her”; the 3rd person feminine singular referent is personified “wisdom,” which has been specified in the translation for clarity.
13 tn Heb “keep, protect, guard.”
14 sn This “discretion” is the same word in 1:4; it is wise, prudential consideration, careful planning, or the ability to devise plans with a view to the best way to carry them out. If that ability is retained then temptations to digress will not interfere.
17 sn The chapter begins with an introductory exhortation (1-4), followed by an admonition to be faithful to the
18 tn Heb “my son” (likewise in vv. 11, 21).
19 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.”
21 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.
22 tn Or: “purpose,” “power of devising.”
25 tn Heb “discipline.”
26 tn The form נִצְּרֶהָ (nitsÿreha, from נָצַר, natsar) has an anomalous doubled letter (see GKC 73 §20.h).
29 tn Heb “more than all guarding.” This idiom means “with all vigilance.” The construction uses the preposition מִן (min) to express “above; beyond,” the word “all” and the noun “prison; guard; act of guarding.” The latter is the use here (BDB 1038 s.v. מִשְׁמָר).
30 sn The word תּוֹצְאוֹת (tots’ot, from יָצָא, yatsa’) means “outgoings; extremities; sources.” It is used here for starting points, like a fountainhead, and so the translation “sources” works well.
33 tn The particle וְהִנֵּה (vÿhinneh) introduces a dramatic sense of the immediate to the narrative; it has a deictic force, “and look! – there was a woman,” or “all of a sudden this woman….”
34 tn Heb “with the garment of a prostitute.” The noun שִׁית (shith, “garment”) is an adverbial accusative specifying the appearance of the woman. The words “she was” are supplied in the translation to make a complete English sentence.
35 tn Heb “kept secret of heart”; cf. ASV, NRSV “wily of heart.” The verbal form is the passive participle from נָצַר (natsar) in construct. C. H. Toy lists the suggestions of the commentators: false, malicious, secret, subtle, excited, hypocritical (Proverbs [ICC], 149). The LXX has “causes the hearts of the young men to fly away.” The verb means “to guard; to watch; to keep”; to be guarded of heart means to be wily, to have secret intent – she has locked up her plans and gives nothing away (e.g., Isaiah 48:6 as well). Interestingly enough, this contrasts with her attire which gives everything away.
37 tn Heb “mouth” (so KJV, NAB). The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
38 tn The term “but” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
39 tn Heb “opens wide his lips.” This is an idiom meaning “to be talkative” (BDB 832 s.v. פָּשַׂק Qal). Cf. NIV “speaks rashly”; TEV “a careless talker”; CEV “talk too much.”
40 sn Tight control over what one says prevents trouble (e.g., Prov 10:10; 17:28; Jas 3:1-12; Sir 28:25). Amenemope advises to “sleep a night before speaking” (5:15; ANET 422, n. 10). The old Arab proverb is appropriate: “Take heed that your tongue does not cut your throat” (O. Zockler, Proverbs, 134).
41 sn Righteousness refers to that which conforms to law and order. One who behaves with integrity will be safe from consequences of sin.
42 tn Heb “blameless of way.” The term דָּרֶךְ (darekh) is a genitive of specification: “blameless in respect to his way.” This means living above reproach in their course of life. Cf. NASB “whose way is blameless”; NAB “who walks honestly.”
43 sn Righteousness and wickedness are personified in this proverb to make the point of security and insecurity for the two courses of life.
45 sn The point of righteous living is made with the image of a highway, a raised and well-graded road (a hypocatastasis, implying a comparison between a highway and the right way of living).
46 tn The form סוּר (sur) is a Qal infinitive; it indicates that a purpose of the righteous life is to turn away from evil. “Evil” here has the sense of sinful living. So the first line asserts that the well-cared-for life avoids sin.
47 sn The second half of the verse uses two different words for “guard”; this one is נֹצֵר (notser) “the one who guards his way,” and the first is שֹׁמֵר (shomer) “the one who guards his life” (the order of the words is reversed in the translation). The second colon then explains further the first (synthetic parallelism), because to guard one’s way preserves life.
48 tc The LXX adds three lines after 17a and one after 17b: “The paths of life turn aside from evils, and the ways of righteousness are length of life; he who receives instruction will be prosperous, and he who regards reproofs will be made wise; he who guards his ways preserves his soul, and he who loves his life will spare his mouth.”
49 tn The first line uses two Hebrew words, חֶסֶד וֶאֱמֶת (khesed ve’emet, “loyal love and truth”), to tell where security lies. The first word is the covenant term for “loyal love; loving-kindness; mercy”; and the second is “truth” in the sense of what is reliable and dependable. The two words often are joined together to form a hendiadys: “faithful love.” That a hendiadys is intended here is confirmed by the fact that the second line uses only the critical word חֶסֶד.
50 sn The emphasis is on the Davidic covenant (2 Sam 7:11-16; Ps 89:19-37). It is the
53 sn The “eyes of the
54 tn There is a slight difficulty in that the abstract noun “knowledge” is used nowhere else in the book of Proverbs with the word “watch.” C. H. Toy (Proverbs [ICC], 418) wants to make a major change to read “The eyes of the
55 tn The object of the verb is the “words of the traitor” (בֹגֵד דִּבְרֵי, divre voged); cf. NASB “the words of the treacherous man.” What treacherous people say is treachery. In this context “traitor, treacherous” refers to one who is “unfaithful” (cf. NIV).
57 sn Tending fig trees requires closer attention than other plants; so the point here would be the diligent care that is required.
58 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.
59 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).
61 tn The Hebrew word could refer (1) to “instruction” by the father (cf. NCV) or (2) the Mosaic law (so most English versions). The chapter seems to be stressing religious obedience, so the referent is probably the law. Besides, the father’s teaching will be what the law demands, and the one who associates with gluttons is not abiding by the law.
62 tn Heb “son,” but the immediate context does not suggest limiting this only to male children.
63 sn The companion of gluttons shames his father and his family because such a life style as he now embraces is both unruly and antisocial.
64 tn Heb “father,” but the immediate context does not suggest limiting this only to the male parent.
65 tn Heb “weighs” (so NASB, NIV, NRSV) meaning “tests” or “evaluates.”
66 sn The verse completes the saying by affirming that people will be judged responsible for helping those in mortal danger. The verse uses a series of rhetorical questions to affirm that God knows our hearts and we cannot plead ignorance.