Proverbs 1:25

1:25 because ¹  you neglected ²  all my advice,

and did not comply ³  with my rebuke,

Proverbs 1:30

1:30 they did not comply with my advice,

they spurned ⁴  all my rebuke.

Proverbs 6:33

6:33 He will be beaten and despised, ⁵ 

and his reproach will not be wiped away; ⁶ 

Proverbs 20:21

20:21 An inheritance gained easily ⁷  in the beginning

will not be blessed ⁸  in the end. ⁹ 

Proverbs 25:10

25:10 lest the one who hears it put you to shame

and your infamy ¹⁰  will never go away.

Proverbs 30:12

30:12 There is a generation who are pure in their own eyes

and yet are not washed ¹¹  from their filthiness. ¹² 

[1:25]  ¹ tn Heb “and.”

[1:25]  ² tn The verb III פָּרַע means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2).

[1:25]  ³ tn The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.

[1:30]  ⁴ tn The verb “spurned” (נָאַץ, na’ats) is parallel to “comply, accede to, be willing” (e.g., 1:10). This is how the morally stubborn fool acts (e.g., 15:5).

[6:33]  ⁷ tn Heb “He will receive a wound and contempt.”

[6:33]  ⁸ sn Even though the text has said that the man caught in adultery ruins his life, it does not mean that he was put to death, although that could have happened. He seems to live on in ignominy, destroyed socially and spiritually. He might receive blows and wounds from the husband and shame and disgrace from the spiritual community. D. Kidner observes that in a morally healthy society the adulterer would be a social outcast (Proverbs [TOTC], 75).

[20:21]  ¹⁰ tc The Kethib reads מְבֻחֶלֶת (mÿbukhelet), “gotten by greed” (based on a cognate Syriac verb, “to be greedy”); but the Qere is מְבֹהֶלֶת (mÿvohelet), “gotten hastily [or, quickly].” A large number of mss and the ancient versions read with the Qere (cf. KJV, ASV “gotten hastily”; NAB “gained hastily”; NIV “quickly gained”; NRSV “quickly acquired”).

[20:21]  ¹¹ tn The form is the Pual imperfect, “will not be blessed,” suggesting that divine justice is at work.

[20:21]  ¹² tn Heb “in its end”; KJV, ASV “the end thereof.”

[25:10]  ¹³ 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).

[30:12]  ¹⁶ tn The verb רָחַץ (rakhats) means “to wash; to wash off; to wash away; to bathe.” It is used of physical washing, ceremonial washings, and hence figuratively of removing sin and guilt through confession (e.g., Isa 1:16). Here the form is the Pual perfect (unless it is a rare old Qal passive, since there is no Piel and no apparent change of meaning from the Qal).

[30:12]  ¹⁷ sn Filthiness often refers to physical uncleanness, but here it refers to moral defilement. Zech 3:3-4 uses it metaphorically as well for the sin of the nation (e.g., Isa 36:12).