Proverbs 1:26

1:26 so ¹  I myself will laugh ²  when disaster strikes you, ³ 

I will mock when what you dread ⁴  comes,

Proverbs 3:35

3:35 The wise inherit honor,

but he holds fools up ⁵  to public contempt. ⁶ 

Proverbs 5:23

5:23 He will die because ⁷  there was no discipline;

because of the greatness of his folly ⁸  he will reel. ⁹ 

Proverbs 5:1

Admonition to Avoid Seduction to Evil ¹⁰ 

5:1 My child, ¹¹  be attentive to my wisdom,

pay close attention ¹²  to my understanding,

Proverbs 13:13

13:13 The one who despises instruction ¹³  will pay the penalty, ¹⁴ 

but whoever esteems instruction ¹⁵  will ¹⁶  be rewarded. ¹⁷ 

Proverbs 25:17

25:17 Don’t set foot too frequently ¹⁸  in your neighbor’s house,

lest he become weary ¹⁹  of you and hate you.

Psalms 132:18

132:18 I will humiliate his enemies, ²⁰ 

and his crown will shine.

Daniel 12:2

12:2 Many of those who sleep

in the dusty ground will awake –

some to everlasting life,

and others to shame and everlasting abhorrence. ²¹ 

Malachi 2:8-9

2:8 You, however, have turned from the way. You have caused many to violate the law; ²²  you have corrupted the covenant with Levi,” ²³  says the Lord who rules over all. 2:9 “Therefore, I have caused you to be ignored and belittled before all people to the extent to which you are not following after me and are showing partiality in your ²⁴  instruction.”

Matthew 27:4-5

27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!” 27:5 So ²⁵  Judas threw the silver coins into the temple and left. Then he went out and hanged himself.

Acts 12:23

12:23 Immediately an angel of the Lord ²⁶  struck ²⁷  Herod ²⁸  down because he did not give the glory to God, and he was eaten by worms and died. ²⁹ 

[1:26]  ¹ tn The conclusion or apodosis is now introduced.

[1:26]  ² sn Laughing at the consequences of the fool’s rejection of wisdom does convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [TOTC], 60).

[1:26]  ³ tn Heb “at your disaster.” The 2nd person masculine singular suffix is either (1) a genitive of worth: “the disaster due you” or (2) an objective genitive: “disaster strikes you.” The term “disaster” (אֵיד, ’ed) often refers to final life-ending calamity (Prov 6:15; 24:22; BDB 15 s.v. 3). The preposition ב (bet) focuses upon time here.

[1:26]  ⁴ tn Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The 2nd person masculine singular suffix is a subjective genitive: “that which you dread.”

[3:35]  ⁵ tc MT reads מֵרִים (merim, “he lifts up”): singular Hiphil participle of רוּם (rum, “to rise; to exalt”), functioning verbally with the Lord as the implied subject: “but he lifts up fools to shame.” The LXX and Vulgate reflect the plural מְרִימִים (mÿrimim, “they exalt”) with “fools” (כְּסִילִים, kesilim) as the explicit subject: “but fools exalt shame.” The textual variant was caused by haplography or dittography of ים (depending on whether MT or the alternate tradition is original).

[3:35]  ⁶ 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.

[5:23]  ⁷ tn The preposition בּ (bet) is used in a causal sense: “because” (cf. NCV, TEV, CEV).

[5:23]  ⁸ sn The word אִוַּלְתּוֹ (’ivvalto, “his folly”) is from the root אול and is related to the noun אֶוִיל (’evil, “foolish; fool”). The noun אִוֶּלֶת (’ivvelet, “folly”) describes foolish and destructive activity. It lacks understanding, destroys what wisdom builds, and leads to destruction if it is not corrected.

[5:23]  ⁹ sn The verb שָׁגָה (shagah, “to swerve; to reel”) is repeated in a negative sense. If the young man is not captivated by his wife but is captivated with a stranger in sinful acts, then his own iniquities will captivate him and he will be led to ruin.

[5:1]  ¹⁰ sn In this chapter the sage/father exhorts discretion (1, 2) then explains how to avoid seduction (3-6); this is followed by a second exhortation to prevention (7, 8) and an explanation that obedience will avoid ruin and regret (9-14); finally, he warns against sharing love with strangers (15-17) but to find it at home (18-23). For an analysis of the chapter, see J. E. Goldingay, “Proverbs V and IX,” RB 84 (1977): 80-93.

[5:1]  ¹¹ tn The text again has “my son.” In this passage perhaps “son” would be the most fitting because of the warning against going to the adulterous woman. However, since the image of the adulterous woman probably represents all kinds of folly (through personification), and since even in this particular folly the temptation works both ways, the general address to either young men or women should be retained. The text was certainly not intended to convey that only women could seduce men.

[5:1]  ¹² tn Heb “incline your ear” (so NAB, NRSV); NLT “listen carefully.”

[13:13]  ¹³ tn Heb “the word.” The term “word” means teaching in general; its parallel “command” indicates that it is the more forceful instruction that is meant. Both of these terms are used for scripture.

[13:13]  ¹⁴ tc The MT reads יֵחָבֶל (yekhavel, “he will pay [for it]”; cf. NAB, NIV) but the BHS editors suggest revocalizing the text to יְחֻבָּל (yÿkhubal, “he will be broken [for it]”; cf. NRSV “bring destruction on themselves”).

[13:13]  ¹⁵ tn Heb “fears a commandment”; NIV “respects a command.”

[13:13]  ¹⁶ tn Heb “he” or “that one” [will be rewarded].

[13:13]  ¹⁷ tc The LXX adds: “A crafty son will have no good thing, but the affairs of a wise servant will be prosperous; and his path will be directed rightly.”

[25:17]  ¹⁸ 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.

[25:17]  ¹⁹ 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).

[132:18]  ²⁰ tn Heb “his enemies I will clothe [with] shame.”

[12:2]  ²¹ sn This verse is the only undisputed reference to a literal resurrection found in the Hebrew Bible.

[2:8]  ²² tn The definite article embedded within בַּתּוֹרָה (battorah) may suggest that the Torah is in mind and not just “ordinary” priestly instruction, though it might refer to the instruction previously mentioned (v. 7).

[2:8]  ²³ tn Or “the Levitical covenant.”

[2:9]  ²⁴ tn Heb “in the instruction” (so NASB). The Hebrew article is used here as a possessive pronoun (cf. NRSV, NLT).

[27:5]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.

[12:23]  ²⁶ tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.

[12:23]  ²⁷ sn On being struck…down by an angel, see Acts 23:3; 1 Sam 25:28; 2 Sam 12:15; 2 Kgs 19:35; 2 Chr 13:20; 2 Macc 9:5.

[12:23]  ²⁸ tn Grk “him”; the referent (Herod) has been specified in the translation for clarity.

[12:23]  ²⁹ sn He was eaten by worms and died. Josephus, Ant. 19.8.2 (19.343-352), states that Herod Agrippa I died at Caesarea in a.d. 44. The account by Josephus, while not identical to Luke’s account, is similar in many respects: On the second day of a festival, Herod Agrippa appeared in the theater with a robe made of silver. When it sparkled in the sun, the people cried out flatteries and declared him to be a god. The king, carried away by the flattery, saw an owl (an omen of death) sitting on a nearby rope, and immediately was struck with severe stomach pains. He was carried off to his house and died five days later. The two accounts can be reconciled without difficulty, since while Luke states that Herod was immediately struck down by an angel, his death could have come several days later. The mention of worms with death adds a humiliating note to the scene. The formerly powerful ruler had been thoroughly reduced to nothing (cf. Jdt 16:17; 2 Macc 9:9; cf. also Josephus, Ant. 17.6.5 [17.168-170], which details the sickness which led to Herod the Great’s death).