Proverbs 1:13

1:13 We will seize ¹  all kinds ²  of precious wealth;

we will fill our houses with plunder. ³ 

Proverbs 1:28

1:28 Then they will call to me, but I will not answer;

they will diligently seek ⁴  me, but they will not find me.

Proverbs 2:5

2:5 then you will understand ⁵  how to fear the Lord, ⁶ 

and you will discover ⁷  knowledge ⁸  about God. ⁹ 

Proverbs 3:4

3:4 Then you will find ¹⁰  favor and good understanding, ¹¹ 

in the sight of God and people. ¹² 

Proverbs 3:13

Blessings of Obtaining Wisdom

3:13 Blessed ¹³  is the one ¹⁴  who finds ¹⁵  wisdom,

and the one who obtains ¹⁶  understanding.

Proverbs 4:22

4:22 for they are life to those who find them

and healing to one’s entire body. ¹⁷ 

Proverbs 6:31

6:31 Yet ¹⁸  if he is caught ¹⁹  he must repay ²⁰  seven times over,

he might even have to give ²¹  all the wealth of his house.

Proverbs 7:15

7:15 That is why I came out to meet you,

to look for you, ²²  and I found you!

Proverbs 8:12

8:12 “I, wisdom, live with prudence, ²³ 

and I find ²⁴  knowledge and discretion.

Proverbs 10:13

10:13 Wisdom is found in the words ²⁵  of the discerning person, ²⁶ 

but the one who lacks wisdom ²⁷  will be disciplined. ²⁸ 

Proverbs 16:20

16:20 The one who deals wisely ²⁹  in a matter ³⁰  will find success, ³¹ 

and blessed ³²  is the one who trusts in the Lord. ³³ 

Proverbs 19:8

19:8 The one who acquires wisdom ³⁴  loves himself; ³⁵ 

the one who preserves understanding will prosper. ³⁶ 

Proverbs 21:21

21:21 The one who pursues righteousness and love ³⁷ 

finds life, bounty, ³⁸  and honor.

Proverbs 25:16

25:16 When you find ³⁹  honey, eat only what is sufficient for you,

lest you become stuffed ⁴⁰  with it and vomit it up. ⁴¹ 

Proverbs 28:23

28:23 The one who reproves ⁴²  another ⁴³  will in the end ⁴⁴  find more favor

than the one who flatters ⁴⁵  with the tongue.

Proverbs 31:10

The Wife of Noble Character ⁴⁶ 

31:10 Who can find ⁴⁷  a wife ⁴⁸  of noble character? ⁴⁹ 

For her value ⁵⁰  is far more than rubies.

[1:13]  ¹ tn Heb “find.” The use of the verb מָצָא (matsa’, “to find”) is deliberate understatement to rhetorically down-play the heinous act of thievery.

[1:13]  ² tn Heb “all wealth of preciousness.”

[1:13]  ³ tn The noun שָׁלָל (shalal, “plunder”) functions as an adverbial accusative of material: “with plunder.” This term is normally used for the spoils of war (e.g., Deut 20:14; Josh 7:21; Judg 8:24, 25; 1 Sam 30:20) but here refers to “stolen goods” (so NCV, CEV; e.g., Isa 10:2; Prov 16:19; BDB 1022 s.v. 3). The enticement was to join a criminal gang and adopt a life of crime to enjoy ill-gotten gain (A. Cohen, Proverbs, 4). Cf. NAB, NRSV “booty”; TEV “loot.”

[1:28]  ⁴ tn Heb “look to.” The verb שָׁחַר (shakhar, “to look”) is used figuratively of intensely looking (=seeking) for deliverance out of trouble (W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 366); cf. NLT “anxiously search for.” It is used elsewhere in parallelism with בָּקַשׁ (baqash, “to seek rescue”; Hos 5:15). It does not mean “to seek early” (cf. KJV) as is popularly taught due to etymological connections with the noun שַׁחַר (shakhar, “dawn”; so BDB 1007 s.v. שָׁחַר).

[2:5]  ⁷ tn The verb בִּין (bin, “to perceive; to understand; to discern”) refers to ability to grasp, discern or be sensitive to what it means to fear the Lord.

[2:5]  ⁸ tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear and reverence.

[2:5]  ⁹ tn Heb “find” (so KJV, NAB, NIV, NRSV).

[2:5]  ¹⁰ tn The term דַּעַת (da’at, “knowledge”) goes beyond cognition; it is often used metonymically (cause) for obedience (effect); see, e.g., Prov 3:6, “in all your ways acknowledge him,” and BDB 395 s.v. This means that the disciple will follow God’s moral code; for to know God is to react ethically and spiritually to his will (e.g., J. H. Greenstone, Proverbs, 18).

[2:5]  ¹¹ tn Heb “knowledge of God.” The noun is an objective genitive.

[3:4]  ¹⁰ 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).

[3:4]  ¹¹ 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 Lord and of men.” Tg. Prov 3:4 and Syriac Peshitta list all three words separately: “favor and good and understanding.” C. H. Toy (Proverbs [ICC], 59) suggests emending the MT’s שֵׂכֶל־טוֹב (sekhel-tov, “good understanding”) to שֵׁם־טוֹב (shem-tov, “a good name”). It is also possible to take the two words as a hendiadys: the favor of good understanding, meaning, a reputation for good understanding.

[3:4]  ¹² tn Heb “man.”

[3:13]  ¹³ 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.

[3:13]  ¹⁴ tn Heb “the man” (also again in the following line).

[3:13]  ¹⁵ 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).

[3:13]  ¹⁶ tn The imperfect tense verb may be classified as a progressive or habitual imperfect.

[4:22]  ¹⁶ tn Heb “to all of his flesh.”

[6:31]  ¹⁹ tn The term “yet” is supplied in the translation.

[6:31]  ²⁰ tn Heb “is found out.” The perfect tense with the vav (ו) consecutive is equivalent to the imperfect nuances. Here it introduces either a conditional or a temporal clause before the imperfect.

[6:31]  ²¹ tn The imperfect tense has an obligatory nuance. The verb in the Piel means “to repay; to make restitution; to recompense”; cf. NCV, TEV, CEV “must pay back.”

[6:31]  ²² tn This final clause in the section is somewhat cryptic. The guilty thief must pay back sevenfold what he stole, even if it means he must use the substance of his whole house. The verb functions as an imperfect of possibility: “he might even give.”

[7:15]  ²² tn Heb “to look diligently for your face.”

[8:12]  ²⁵ tn The noun is “shrewdness,” i.e., the right use of knowledge in special cases (see also the discussion in 1:4); cf. NLT “good judgment.” The word in this sentence is an adverbial accusative of specification.

[8:12]  ²⁶ tn This verb form is an imperfect, whereas the verb in the first colon was a perfect tense. The perfect should be classified as a gnomic perfect, and this form a habitual imperfect, because both verbs describe the nature of wisdom.

[10:13]  ²⁸ tn Heb “on the lips” (so NAB, NASB, NRSV). The term “lips” is a metonymy of cause for the words spoken by the lips.

[10:13]  ²⁹ tn Heb “the one who is discerning.” The term “discerning” describes someone who is critically perceptive and has understanding. He can be relied on to say things that are wise.

[10:13]  ³⁰ tn Heb “the one lacking of heart.” The noun לֵב (lev, “heart”) functions as a genitive of specification: “lacking in respect to heart.” The term לֵב functions in a figurative sense (metonymy of association) for wisdom because the heart is viewed as the seat of common sense (BDB 524 s.v. 3.a).

[10:13]  ³¹ tn Heb “a rod is for the back of the one lacking heart.” The term שֵׁבֶט (shevet, “rod”) functions figuratively: synecdoche of specific (= rod of discipline) for general (= discipline in general). The term גֵו (gev, “back”) is a synecdoche of part (= back) for the whole (= person as a whole). The back is emphasized because it was the object of physical corporeal discipline. This proverb is not limited in its application to physical corporeal punishment because the consequences of foolishness may come in many forms, physical corporeal discipline being only one form.

[16:20]  ³¹ tn Heb “he who is prudent” or “he who deals wisely” (cf. KJV). The proverb seems to be referring to wise business concerns and the reward for the righteous. One who deals wisely in a matter will find good results. R. N. Whybray sees a contrast here: “The shrewd man of business will succeed well, but the happy man is he who trusts the Lord” (Proverbs [CBC], 92). Synonymous parallelism is more appropriate.

[16:20]  ³² tn Or “he who gives heed to a word,” that is, “who listens to instruction” (cf. NIV, NLT).

[16:20]  ³³ tn Heb “good” (so KJV, ASV).

[16:20]  ³⁴ tn Although traditionally this word is translated “happy” (cf. KJV, ASV, NAB, NRSV, NLT), such a translation can be misleading because the word means far more than that. It describes the heavenly bliss that comes from knowing one is right with God and following God’s precepts. The “blessed” could be at odds with the world (Ps 1:1-3).

[16:20]  ³⁵ tn Heb “and the one who trusts in the Lord – blessed is he.”

[19:8]  ³⁴ tn Heb “heart.” Most English versions translate as “wisdom,” but cf. NAB “intelligence.” This refers to a mind that works (e.g., Prov 7:7; 9:4).

[19:8]  ³⁵ tn Heb “his own soul.” The expression “loves his soul” means that he is paying attention to his needs or taking care of his life (cf. NAB “is his own best friend”). This expression works with its parallel to provide the whole idea: “loving the soul” is the metonymy of the cause for prospering, and “prospering” is the metonymy of the effect (of loving).

[19:8]  ³⁶ tn Heb “finds good” (similar KJV, NASB); NCV “will succeed.” The MT reads לִמְצֹא (limtso’), a Qal infinitive construct. The LXX (as well as the other major early versions) renders it as a future, which reflects a Vorlage of יִמְצָא (yimtsa’). The infinitive is used here in a modal sense, meaning “is destined to” or “is certain of” finding good in life.

[21:21]  ³⁷ sn These two attributes, “righteousness” (צְדָקָה, tsÿdaqah) and “loyal love” (חֶסֶד, khesed) depict the life style of the covenant-believer who is pleasing to God and a blessing to others. The first term means that he will do what is right, and the second means that he will be faithful to the covenant community.

[21:21]  ³⁸ sn The Hebrew term translated “bounty” is צְדָקָה (tsÿdaqah) again, so there is a wordplay on the term in the verse. The first use of the word had the basic meaning of “conduct that conforms to God’s standard”; this second use may be understood as a metonymy of cause, indicating the provision or reward (“bounty”) that comes from keeping righteousness (cf. NIV “prosperity”; NCV “success”). The proverb is similar to Matt 5:6, “Blessed are those who hunger and thirst for righteousness, for they will be satisfied.”

[25:16]  ⁴⁰ 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.”

[25:16]  ⁴¹ 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.

[25:16]  ⁴² 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.

[28:23]  ⁴³ tn Or “rebukes” (NAB, NASB, NIV, NRSV).

[28:23]  ⁴⁴ tn Heb “a man,” but the context does not indicate this should be limited only to males.

[28:23]  ⁴⁵ tn There is a problem with אַחֲרַי (’akharay), which in the MT reads “after me.” This could be taken to mean “after my instructions,” but that is forced. C. H. Toy suggests simply changing it to “after” or “afterward,” i.e., “in the end” (Proverbs [ICC], 504), a solution most English versions adopt. G. R. Driver suggested an Akkadian cognate ahurru, “common man,” reading “as a rebuker an ordinary man” (“Hebrew Notes,” ZAW 52 [1934]: 147).

[28:23]  ⁴⁶ tn The construction uses the Hiphil participle מַחֲלִיק (makhaliq, “makes smooth”) followed by the adverbial accusative of means, the metonymy “tongue” – he makes what he says smooth. This will be pleasing for the moment, but it will offer no constructive help like the rebuke would.

[31:10]  ⁴⁶ sn The book of Proverbs comes to a close with this poem about the noble wife. A careful reading of the poem will show that it is extolling godly wisdom that is beneficial to the family and the society. Traditionally it has been interpreted as a paradigm for godly women. And while that is valid in part, there is much more here. The poem captures all the themes of wisdom that have been presented in the book and arranges them in this portrait of the ideal woman (Claudia V. Camp, Wisdom and the Feminine in the Book of Proverbs, 92-93). Any careful reading of the passage would have to conclude that if it were merely a paradigm for women what it portrays may well be out of reach – she is a wealthy aristocrat who runs an estate with servants and conducts business affairs of real estate, vineyards, and merchandising, and also takes care of domestic matters and is involved with charity. Moreover, it says nothing about the woman’s personal relationship with her husband, her intellectual and emotional strengths, or her religious activities (E. Jacob, “Sagesse et Alphabet: Pr. 31:10-31,” Hommages à A. Dont-Sommer, 287-95). In general, it appears that the “woman” of Proverbs 31 is a symbol of all that wisdom represents. The poem, then, plays an important part in the personification of wisdom so common in the ancient Near East. But rather than deify Wisdom as the other ANE cultures did, Proverbs simply describes wisdom as a woman. Several features will stand out in the study of this passage. First, it is an alphabetic arrangement of the virtues of wisdom (an acrostic poem). Such an acrostic was a way of organizing the thoughts and making them more memorable (M. H. Lichtenstein, “Chiasm and Symmetry in Proverbs 31,” CBQ 44 [1982]: 202-11). Second, the passage is similar to hymns, but this one extols wisdom. A comparison with Psalm 111 will illustrate the similarities. Third, the passage has similarities with heroic literature. The vocabulary and the expressions often sound more like an ode to a champion than to a domestic scene. Putting these features together, one would conclude that Proverbs 31:10-31 is a hymn to Lady Wisdom, written in the heroic mode. Using this arrangement allows the sage to make all the lessons of wisdom in the book concrete and practical, it provides a polemic against the culture that saw women as merely decorative, and it depicts the greater heroism as moral and domestic rather than only exploits on the battlefield. The poem certainly presents a pattern for women to follow. But it also presents a pattern for men to follow as well, for this is the message of the book of Proverbs in summary.

[31:10]  ⁴⁷ sn The poem begins with a rhetorical question (a figure of speech known as erotesis). This is intended to establish the point that such a noble wife is rare. As with wisdom in the book of Proverbs, she has to be found.

[31:10]  ⁴⁸ tn The first word in the Hebrew text (אֵשֶׁת, ’eshet) begins with א (alef), the first letter in the Hebrew alphabet.

[31:10]  ⁴⁹ tn Heb “a woman of valor.” This is the same expression used to describe Ruth (e.g., Ruth 3:11). The term חַיִל (khayil) here means “moral worth” (BDB 298 s.v.); cf. KJV “a virtuous woman.” Elsewhere the term is used of physical valor in battle, e.g., “mighty man of valor,” the land-owning aristocrat who could champion the needs of his people in times of peace or war (e.g., Judg 6:12). Here the title indicates that the woman possesses all the virtues, honor, and strength to do the things that the poem will set forth.

[31:10]  ⁵⁰ sn This line expresses that her value (Heb “her price”), like wisdom, is worth more than rubies (e.g., 3:15; 8:11).