Proverbs 2:4

2:4 if ¹  you seek ²  it like silver, ³ 

and search for it ⁴  like hidden treasure,

Proverbs 25:4

25:4 Remove the dross from the silver,

and material ⁵  for the silversmith will emerge;

Proverbs 3:14

3:14 For her ⁶  benefit ⁷  is more profitable ⁸  than silver,

and her ⁹  gain ¹⁰  is better ¹¹  than gold.

Proverbs 7:20

7:20 He has taken a bag of money with him; ¹² 

he will not return until ¹³  the end of the month.” ¹⁴ 

Proverbs 8:10

8:10 Receive my instruction ¹⁵  rather than ¹⁶  silver,

and knowledge rather than choice gold.

Proverbs 8:19

8:19 My fruit is better than the purest gold, ¹⁷ 

and what I produce ¹⁸  is better than choice silver.

Proverbs 10:20

10:20 What the righteous say ¹⁹  is like ²⁰  the best ²¹  silver,

but what the wicked think ²²  is of little value. ²³ 

Proverbs 17:3

17:3 The crucible ²⁴  is for refining ²⁵  silver and the furnace ²⁶  is for gold,

likewise ²⁷  the Lord tests ²⁸  hearts.

Proverbs 22:1

22:1 A good name ²⁹  is to be chosen ³⁰  rather than great wealth,

good favor ³¹  more than silver or gold.

Proverbs 25:11

25:11 Like apples of gold in settings of silver, ³² 

so is a word skillfully spoken. ³³ 

Proverbs 27:21

27:21 As the crucible is for silver and the furnace is for gold, ³⁴ 

so a person ³⁵  is proved ³⁶  by the praise he receives. ³⁷ 

Proverbs 16:16

16:16 How much better it is to acquire ³⁸  wisdom than gold;

to acquire understanding is more desirable ³⁹  than silver.

Proverbs 26:23

26:23 Like a coating of glaze ⁴⁰  over earthenware

are fervent ⁴¹  lips with an evil heart. ⁴² 

[2:4]  ¹ tn The conditional particle now reiterates the initial conditional clause of this introductory section (1-4); the apodosis will follow in v. 5.

[2:4]  ² tn The verb בָּקַשׁ (baqash) means “to search for; to seek; to investigate” (BDB 134 s.v.). This calls for the same diligence one would have in looking for silver.

[2:4]  ³ sn The two similes affirm that the value placed on the object will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9-11). The point is not only that the object sought is valuable, but that the effort will be demanding but rewarding.

[2:4]  ⁴ sn The verb חָפַשׂ (khafas) means “to dig; to search” (BDB 344 s.v.; cf. NCV “hunt for it”). The Arabic cognate means “to dig for water.” It is used literally of Joseph searching his brothers’ sacks (Gen 44:12) and figuratively for searching the soul (Ps 64:7). This is a more emphatic word than the one used in the first colon and again emphasizes that acquiring wisdom will be demanding.

[25:4]  ⁵ tn The Hebrew כֶּלִי (keli) means “vessel; utensil” (cf. KJV, ASV, NASB). But purging dross from silver does not produce a “vessel” for the silversmith. Some versions therefore render it “material” (e.g., NIV, NRSV). The LXX says “that it will be entirely pure.” So D. W. Thomas reads כָּלִיל (kalil) and translates it “purified completely” (“Notes on Some Passages in the Book of Proverbs,” VT 15 [1965]: 271-79; cf. NAB). W. McKane simply rearranges the line to say that the smith can produce a work of art (Proverbs [OTL], 580; cf. TEV “a thing of beauty”). The easiest explanation is that “vessel” is a metonymy of effect, “vessel” put for the material that goes into making it (such metonymies occur fairly often in Psalms and Proverbs).

[3:14]  ⁹ tn Heb “her profit.” The 3rd person feminine singular suffix on the noun is probably a genitive of source: “from her.”

[3:14]  ¹⁰ tn Heb “profit.” The noun סַחַר (sakhar, “trading profit”) often refers to the financial profit of traveling merchants (Isa 23:3, 18; 45:14; HALOT 750 s.v.). The related participle describes a traveling “trader, dealer, wholesaler, merchant” (e.g., Gen 37:28; Prov 31:14; Isa 23:2; Ezek 27:36; HALOT 750 s.v. סחר qal.2). Here the noun is used figuratively to describe the moral benefit of wisdom.

[3:14]  ¹¹ tn The noun סַחַר (“profit”) is repeated in this line for emphasis. The two usages draw upon slightly different nuances, creating a polysemantic wordplay. The moral “benefit” of wisdom is more “profitable” than silver.

[3:14]  ¹² tn Heb “her yield.” The 3rd person feminine singular suffix on the noun is probably a genitive of source: “from her.”

[3:14]  ¹³ tn Heb “yield.” The noun תְּבוּאָה (tÿvu’ah, “product; yield”) is normally used of crops and harvests (BDB 100 s.v. 1). Here it is figurative for the moral benefit of wisdom (BDB 100 s.v. 2.b).

[3:14]  ¹⁴ tn The phrase “is better” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.

[7:20]  ¹³ tn Heb “in his hand.”

[7:20]  ¹⁴ tn Heb “he will come back at.”

[7:20]  ¹⁵ tn Heb “new moon.” Judging from the fact that the husband took a purse of money and was staying away until the next full moon, the woman implies that they would be safe in their escapade. If v. 9 and v. 20 are any clue, he could be gone for about two weeks – until the moon is full again.

[8:10]  ¹⁷ tn Heb “discipline.” The term refers to instruction that trains with discipline (e.g., Prov 1:2).

[8:10]  ¹⁸ tn Heb “and not” (so KJV, NASB); NAB “in preference to.”

[8:19]  ²¹ tn The two synonyms, “than gold, than fine gold” probably form a hendiadys here to express “the very finest gold.”

[8:19]  ²² sn The language of the text with “fruit” and “ingathering” is the language of the harvest – what the crops yield. So the figure is hypocatastasis, comparing what wisdom produces to such crops.

[10:20]  ²⁵ tn Heb “the lips of the righteous.” The term “lips” functions as a metonymy of cause for speech. This contrasts the tongue (metonymy of cause for what they say) with the heart (metonymy of subject for what they intend). What the righteous say is more valuable than what the wicked intend.

[10:20]  ²⁶ tn The comparative “like” is not in the Hebrew text but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[10:20]  ²⁷ tn Or “pure”; Heb “choice.”

[10:20]  ²⁸ tn Heb “the heart of the wicked” (so KJV, NAB, NIV). The term “heart” functions as a metonymy of cause for thoughts. The term לֵב (lev, “heart”) often refers to the seat of thoughts, will and emotions (BDB 524 s.v. 3-4).

[10:20]  ²⁹ tn Heb “like little.” This expression refers to what has little value: “little worth” (so KJV, NAB, NRSV; cf. BDB 590 s.v. מְעַט 2.d). The point of the metaphor is clarified by the parallelism: Silver is valuable; the heart of the wicked is worth little. Tg. Prov 10:20 says it was full of dross, a contrast with choice silver.

[17:3]  ²⁹ sn The noun מַצְרֵף (matsref) means “a place or instrument for refining” (cf. ASV, NASB “the refining pot”). The related verb, which means “to melt, refine, smelt,” is used in scripture literally for refining and figuratively for the Lord’s purifying and cleansing and testing people.

[17:3]  ³⁰ tn The term “refining” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.

[17:3]  ³¹ sn The term כּוּר (cur) describes a “furnace” or “smelting pot.” It can be used figuratively for the beneficial side of affliction (Isa 48:10).

[17:3]  ³² tn Heb “and.” Most English versions treat this as an adversative (“but”).

[17:3]  ³³ sn The participle בֹּחֵן (bokhen, “tests”) in this emblematic parallelism takes on the connotations of the crucible and the furnace. When the Lord “tests” human hearts, the test, whatever form it takes, is designed to improve the value of the one being tested. Evil and folly will be removed when such testing takes place.

[22:1]  ³³ tn Heb “a name.” The idea of the name being “good” is implied; it has the connotation here of a reputation (cf. TEV, CEV, NLT).

[22:1]  ³⁴ tn “To be chosen rather than” is a translation of the Niphal participle with the comparative degree taken into consideration. Cf. CEV “worth much more than.”

[22:1]  ³⁵ tn Heb “favor of goodness.” This is a somewhat difficult expression. Some English versions render the phrase “favor is better than silver or gold” (so NASB, NRSV) making it parallel to the first colon. But if “good” is retained as an attributive modifier, then it would mean one was well thought of, or one had engaging qualities (cf. ASV “loving favor; NLT “high esteem”). This fits with the idea of the reputation in the first colon, for a good name would bring with it the favor of others.

[25:11]  ³⁷ sn The verse uses emblematic parallelism, stating the simile in the first part and the point in the second. The meaning of the simile is not entirely clear, but it does speak of beauty, value, and artistry. The “apples of gold” (possibly citrons, quinces, oranges, or apricots) may refer to carvings of fruit in gold on columns.

[25:11]  ³⁸ tn Heb “on its wheels.” This expression means “aptly, fittingly.” The point is obviously about the immense value and memorable beauty of words used skillfully (R. N. Whybray, Proverbs [CBC], 148). Noting the meaning of the term and the dual form of the word, W. McKane suggests that the expression is metaphorical for the balancing halves of a Hebrew parallel wisdom saying: “The stichos is a wheel, and the sentence consisting of two wheels is a ‘well-turned’ expression” (Proverbs [OTL], 584). The line then would be describing a balanced, well-turned saying, a proverb; it is skillfully constructed, beautifully written, and of lasting value.

[27:21]  ⁴¹ sn Once again this proverb uses emblematic parallelism. The crucible and the furnace are used to refine and thus reveal the pure metals. The analogy is that praise will reveal the person because others will examine and evaluate what an individual has done in order to make the public acclamation.

[27:21]  ⁴² tn Heb “and a man,” but the context does not indicate this is limited only to males.

[27:21]  ⁴³ tn The verb “is proved” was supplied in the translation in view of the analogy. Many English versions supply “tested” for the same reason.

[27:21]  ⁴⁴ tn Heb “by [the] praise of him.” The pronominal suffix is an objective genitive, meaning “the praise about him” (= “the praise he receives”). Some commentators would take the suffix as a subjective genitive, meaning “the praise he gives”; this would mean people stand revealed by what they praise (D. Kidner, Proverbs [TOTC], 168). That does not seem to work as well with the emblem of the first line which indicates being tested. The LXX adds a couplet: “The heart of the transgressor seeks evil; but the upright heart seeks knowledge.”

[16:16]  ⁴⁵ tn The form קְנֹה (qÿnoh) is an infinitive; the Greek version apparently took it as a participle, and the Latin as an imperative – both working with an unpointed קנה, the letter ה (he) being unexpected in the form if it is an infinitive construct (the parallel clause has קְנוֹת [qÿnot] for the infinitive, but the ancient versions also translate that as either a participle or an imperative).

[16:16]  ⁴⁶ tn The form is a Niphal participle, masculine singular. If it is modifying “understanding” it should be a feminine form. If it is to be translated, it would have to be rendered “and to acquire understanding is to be chosen more than silver” (cf. KJV, ASV, NASB). Many commentaries consider it superfluous. NIV and NCV simply have “to choose understanding rather than silver!”

[26:23]  ⁴⁹ tn The traditional translation of “silver dross” (so KJV, ASV, NASB) never did make much sense because the parallel idea deals with hypocrisy – “fervent lips with an evil heart.” But silver dross would not be used over earthenware – instead it is discarded. Yet the MT clearly has “silver dross” (כֶּסֶף סִיגִים, kesef sigim). Ugaritic turned up a word spsg which means “glaze,” and this found a parallel in Hittite zapzaga[y]a. H. L. Ginsberg repointed the Hebrew text to k’sapsagim, “like glaze,” and this has been adopted by many commentators and recent English versions (e.g., NAB, NIV, NRSV, NLT). The final ם (mem) is then classified as enclitic. See, among others, K. L. Barker, “The Value of Ugaritic for Old Testament Studies,” BSac 133 (1976): 128-29.

[26:23]  ⁵⁰ tn The word translated “fervent” actually means “burning, glowing”; the LXX has “flattering lips” (as if from חָלַק [khalaq] rather than דָּלַק [dalaq]).

[26:23]  ⁵¹ sn The analogy fits the second line very well. Glaze makes a vessel look beautiful and certainly different from the clay that it actually is. So is one who has evil intent (“heart”) but covers it with glowing speech.