[11:8] 1 tn The verb is the Niphal perfect from the first root חָלַץ (khalats), meaning “to draw off; to withdraw,” and hence “to be delivered.”
[11:8] 2 tn The verb is masculine singular, so the subject cannot be “trouble.” The trouble from which the righteous escape will come on the wicked – but the Hebrew text literally says that the wicked “comes [= arrives; turns up; shows up] in the place of the righteous.” Cf. NASB “the wicked takes his place”; NRSV “the wicked get into it instead”; NIV “it comes on the wicked instead.”
[11:9] 3 tn Heb “with his mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
[11:9] 4 sn The Hebrew word originally meant “impious, godless, polluted, profane.” It later developed the idea of a “hypocrite” (Dan 11:32), one who conceals his evil under the appearance of godliness or kindness. This one is a false flatterer.
[11:9] 5 sn The verb שָׁחַת (shakhat) means “to destroy; to ruin” (e.g., the destruction of Sodom in Gen 13:10). The imperfect tense is probably not an habitual imperfect (because the second colon shows exceptions), but probably a progressive imperfect (“this goes on”) or potential imperfect (“they can do this”).
[11:9] 6 sn The antithetical proverb states that a righteous person can escape devastating slander through knowledge. The righteous will have sufficient knowledge and perception to see through the hypocrisy and avoid its effect.
