Proverbs 1:9

1:9 For they will be like ¹  an elegant ²  garland ³  on ⁴  your head,

and like ⁵  pendants ⁶  around ⁷  your neck.

Proverbs 4:22

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

and healing to one’s entire body. ⁸ 

Proverbs 18:8

18:8 The words of a gossip ⁹  are like choice morsels; ¹⁰ 

they go down into the person’s innermost being. ¹¹ 

Proverbs 22:5

22:5 Thorns and snares ¹²  are in the path of the perverse,

but the one who guards himself keeps far from them.

Proverbs 26:22

26:22 The words of a gossip are like delicious morsels;

they go down into a person’s innermost being. ¹³ 

Proverbs 30:18

30:18 There are three things that are too wonderful for me, ¹⁴ 

four that I do not understand:

Proverbs 30:29

30:29 There are three things that are magnificent ¹⁵  in their step,

four things that move about magnificently: ¹⁶ 

[1:9]  ¹ 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.

[1:9]  ² tn Heb “a garland of grace.” The word חֵן (khen, “grace”) refers to qualities that make a person pleasant and agreeable, e.g., a gracious and charming person (BDB 336 s.v.). The metaphor compares the teachings that produce these qualities to an attractive wreath.

[1:9]  ³ tn The noun לִוְיַה (livyah, “wreath; garland”) refers to a headdress and appears only twice in the OT (Prov 1:9; 4:9; BDB 531 s.v.; HALOT 524 s.v.).

[1:9]  ⁴ tn Heb “for.”

[1:9]  ⁵ 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.

[1:9]  ⁶ tn Cf. KJV, ASV “chains”; NIV “a chain”; but this English term could suggest a prisoner’s chain to the modern reader rather than adornment.

[1:9]  ⁷ tn Heb “for.”

[4:22]  ⁸ tn Heb “to all of his flesh.”

[18:8]  ¹⁵ tn Or “slanderer”; KJV, NAB “talebearer”; ASV, NRSV “whisperer.”

[18:8]  ¹⁶ tn The word כְּמִתְלַהֲמִים (kÿmitlahamim) occurs only here. It is related to a cognate verb meaning “to swallow greedily.” Earlier English versions took it from a Hebrew root הָלַם (halam, see the word לְמַהֲלֻמוֹת [lÿmahalumot] in v. 6) meaning “wounds” (so KJV). But the translation of “choice morsels” fits the idea of gossip better.

[18:8]  ¹⁷ tn Heb “they go down [into] the innermost parts of the belly”; NASB “of the body.”

[22:5]  ²² tc Because MT reading צִנִּים (tsinnim, “thorns”) does not make a very good match with “traps,” it has created some difficulty for interpreters. The word “thorns” may be obscure, but it is supported by the LXX (“prickly plants”) and an apparent cognate “thorns” in Num 33:55 and Josh 23:13. But some (including the editors of BHS) suggest changing it to צַמִּים (tsammim, “traps” changing a נ [nun] to a מ [mem]). But BDB 855 s.v. צַמִּים acknowledges that this word is a doubtful word, attested only a couple of times in Job (e.g., 18:9). W. McKane traces a development from the idea of צֵן (tsen, “basket; trap”) to support this change (Proverbs [OTL], 565). The present translation (like many other English versions) has retained “thorns,” even though the parallelism with “traps” is not very good; as the harder reading it is preferred. The variant readings have little textual or philological support, and simplify the line.

[26:22]  ²⁹ tn The proverb is essentially the same as 18:8; it observes how appealing gossip is.

[30:18]  ³⁶ tn The form נִפְלְאוּ (niflÿ’u) is the Niphal perfect from פָּלָא (pala’); the verb means “to be wonderful; to be extraordinary; to be surpassing”; cf. NIV “too amazing.” The things mentioned are things that the sage finds incomprehensible (e.g., Gen 18:14; Judg 13:18; Ps 139:6; and Isa 9:6[5]). The sage can only admire these wonders – he is at a loss to explain them.

[30:29]  ⁴³ tn The form מֵיטִיבֵי (metibe) is the Hiphil participle, plural construct. It has the idea of “doing good [in] their step.” They move about well, i.e., magnificently. The genitive would be a genitive of specification.

[30:29]  ⁴⁴ tn The construction uses the Hiphil participle again (as in the previous line) followed by the infinitive construct of הָלַךְ (halakh). This forms a verbal hendiadys, the infinitive becoming the main verb and the participle before it the adverb.