Proverbs 14:24

14:24 The crown of the wise is their riches, ¹ 

but the folly ²  of fools is folly.

Proverbs 16:31

16:31 Gray hair is like ³  a crown of glory; ⁴ 

it is attained ⁵  in the path of righteousness. ⁶ 

Proverbs 4:9

4:9 She will place a fair ⁷  garland on your head;

she will bestow ⁸  a beautiful crown ⁹  on you.”

Proverbs 12:4

12:4 A noble wife ¹⁰  is the crown ¹¹  of her husband,

but the wife ¹²  who acts shamefully is like rottenness in his bones. ¹³ 

Proverbs 17:6

17:6 Grandchildren ¹⁴  are like ¹⁵  a crown ¹⁶  to the elderly,

and the glory ¹⁷  of children is their parents. ¹⁸ 

[14:24]  ¹ sn C. H. Toy suggests that this line probably means that wealth is an ornament to those who use it well (Proverbs [ICC], 269). J. H. Greenstone suggests that it means that the wisdom of the wise, which is their crown of glory, constitutes their wealth (Proverbs, 155).

[14:24]  ² tc The MT reads אִוֶלֶת (’ivelet, “folly”). The editors of BHS propose emending the text to וְלִוְיַת (vÿlivyat, “but the wealth”), as suggested by the LXX. See M. Rotenberg, “The Meaning of אִוֶּלֶת in Proverbs,” LesŒ 25 (1960-1961): 201. A similar emendation is followed by NAB (“the diadem”) and NRSV (“the garland”).

[16:31]  ³ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[16:31]  ⁴ sn The proverb presents the ideal, for it is not concerned with old people who may be evil. The KJV tried to qualify the interpretation by making the second half of the verse a conditional clause (“if it be found in the way of righteousness”). This is acceptable but unnecessary. The book of Proverbs is simply laying out the equity of longevity for righteousness and premature death for wicked people. In this line “gray hair” is a metonymy of adjunct/effect, representing old age; and the “glorious crown” (taking the genitive as attributive) provides a fitting metaphor to compare the hair on the head with a crown.

[16:31]  ⁵ tn Heb “it is found” (so NASB) or “it will be found.”

[16:31]  ⁶ sn While the proverb presents a general observation, there is a commendable lesson about old people who can look back on a long walk with God through life and can anticipate unbroken fellowship with him in glory.

[4:9]  ⁵ sn The personification of wisdom continues with the bestowal of a wreath for the head (e.g., 1:9). The point is that grace will be given to the individual like a wreath about the head.

[4:9]  ⁶ tn The verb מָגַן (magan) is a Piel (denominative) verb from the noun “shield.” Here it means “to bestow” (BDB 171 s.v.).

[4:9]  ⁷ sn This verse uses wedding imagery: The wife (wisdom) who is embraced by her husband (the disciple) will place the wedding crown on the head of her new bridegroom. Wisdom, like a virtuous wife, will crown the individual with honor and grace.

[12:4]  ⁷ tn Heb “a wife of virtue”; NAB, NLT “a worthy wife.” This noble woman (אֵשֶׁת־חַיִל, ’shet-khayil) is the subject of Prov 31. She is a “virtuous woman” (cf. KJV), a capable woman of noble character. She is contrasted with the woman who is disgraceful (מְבִישָׁה, mÿvishah; “one who causes shame”) or who lowers his standing in the community.

[12:4]  ⁸ sn The metaphor of the “crown” emphasizes that such a wife is a symbol of honor and glory.

[12:4]  ⁹ tn Heb “she”; the referent (the wife) has been specified in the translation for clarity.

[12:4]  ¹⁰ sn The simile means that the shameful acts of such a woman will eat away her husband’s strength and influence and destroy his happiness.

[17:6]  ⁹ tn Heb “children of children [sons of sons].”

[17:6]  ¹⁰ 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.

[17:6]  ¹¹ sn The metaphor signifies that grandchildren are like a crown, that is, they are the “crowning glory” of life. The proverb comes from a culture that places great importance on the family in society and that values its heritage.

[17:6]  ¹² tn The noun תִּפְאָרָת (tif’arat) means “beauty; glory” (BDB 802 s.v.). In this passage “glory” seems to be identified with “glorying; boasting”; so a rendering that children are proud of their parents would be in order. Thus, “glory of children” would be a subjective genitive, the glorying that children do.”

[17:6]  ¹³ tc The LXX has inserted: “To the faithful belongs the whole world of wealth, but to the unfaithful not an obulus.” It was apparently some popular sentiment at the time.