Discovery BoxProverbs 2:1--3:35
Context2:1 My child, 2 if 3 you receive my words,
and store up 4 my commands within you,
2:2 by making 5 your ear 6 attentive to wisdom,
and 7 by turning 8 your heart 9 to understanding,
2:3 indeed, if 10 you call out for 11 discernment 12 –
raise your voice 13 for understanding –
2:4 if 14 you seek 15 it like silver, 16
and search for it 17 like hidden treasure,
2:5 then you will understand 18 how to fear the Lord, 19
and you will discover 20 knowledge 21 about God. 22
2:6 For 23 the Lord gives 24 wisdom,
and from his mouth 25 comes 26 knowledge and understanding.
2:7 He stores up 27 effective counsel 28 for the upright, 29
and is like 30 a shield 31 for those who live 32 with integrity, 33
2:8 to guard 34 the paths of the righteous 35
and to protect 36 the way of his pious ones. 37
2:9 Then you will understand 38 righteousness and justice
and equity – every 39 good 40 way. 41
2:10 For wisdom will enter your heart, 42
and moral knowledge 43 will be attractive 44 to you. 45
2:11 Discretion 46 will protect you, 47
understanding will guard you,
2:12 to deliver 48 you from the way of the wicked, 49
from those 50 speaking perversity, 51
2:13 who leave 52 the upright 53 paths
to walk on the dark 54 ways,
2:14 who delight 55 in doing 56 evil, 57
they rejoice in perverse evil; 58
2:15 whose paths 59 are morally crooked, 60
and who are devious 61 in their ways;
2:16 to deliver you 62 from the adulteress, 63
from the sexually loose woman 64 who speaks flattering 65 words; 66
2:17 who leaves 67 the husband 68 from her younger days, 69
and forgets her marriage covenant 70 made before God. 71
2:18 For her house 72 sinks 73 down to death,
and her paths lead 74 to the place of the departed spirits. 75
2:19 None who go in to her will return, 76
nor will they reach the paths of life. 77
2:20 So 78 you will walk in the way of good people, 79
and will keep on the paths of the righteous. 80
2:21 For the upright will reside in the land,
and those with integrity 81 will remain in it,
2:22 but the wicked 82 will be removed 83 from the land,
and the treacherous 84 will be torn away 85 from it.
3:1 My child, 87 do not forget my teaching,
but let your heart keep 88 my commandments,
3:2 for they will provide 89 a long and full life, 90
and they will add well-being 91 to you.
3:3 Do not let truth and mercy 92 leave you;
bind them around your neck,
write them on the tablet of your heart. 93
3:4 Then you will find 94 favor and good understanding, 95
in the sight of God and people. 96
3:5 Trust 97 in the Lord with all your heart, 98
and do not rely 99 on your own understanding. 100
3:6 Acknowledge 101 him in all your ways, 102
and he will make your paths straight. 103
3:7 Do not be wise in your own estimation; 104
fear the Lord and turn away from evil. 105
3:8 This will bring 106 healing to your body, 107
and refreshment 108 to your inner self. 109
3:9 Honor 110 the Lord from your wealth
and from the first fruits of all your crops; 111
3:10 then your barns will be filled completely, 112
and your vats 113 will overflow 114 with new wine.
3:11 My child, do not despise discipline from the Lord, 115
and do not loathe 116 his rebuke.
3:12 For the Lord disciplines 117 those he loves,
just as a father 118 disciplines 119 the son in whom he delights.
3:13 Blessed 120 is the one 121 who finds 122 wisdom,
and the one who obtains 123 understanding.
3:14 For her 124 benefit 125 is more profitable 126 than silver,
and her 127 gain 128 is better 129 than gold.
3:15 She is more precious than rubies,
and none of the things 130 you desire 131 can compare 132 with her. 133
3:16 Long life 134 is in her right hand;
in her left hand are riches and honor.
3:17 Her ways are very pleasant, 135
and all her paths are peaceful.
3:18 She is like 136 a tree of life 137 to those who obtain her, 138
and everyone who grasps hold of her will be blessed. 139
3:19 By wisdom the Lord laid the foundation of the earth; 140
he established the heavens by understanding. 141
3:20 By his knowledge the primordial sea 142 was broken open, 143
and the clouds drip down dew. 144
3:21 My child, do not let them 145 escape from your sight;
safeguard sound wisdom and discretion. 146
3:22 So 147 they will give 148 life to you, 149
and grace to adorn 150 your neck. 151
3:23 Then you will walk on your way 152 with security,
and you 153 will not stumble. 154
3:24 When 155 you lie down you will not be filled with fear; 156
when 157 you lie down your sleep will be pleasant. 158
3:25 You will not be afraid 159 of sudden 160 disaster, 161
or when destruction overtakes 162 the wicked; 163
3:26 for the Lord will be 164 the source of your confidence, 165
and he will guard your foot 166 from being caught in a trap. 167
3:27 Do not withhold good from those who need it, 168
when 169 you 170 have the ability 171 to help. 172
3:28 Do not say to your neighbor, “Go! Return tomorrow
and I will give it,” when 173 you have it with you at the time. 174
3:29 Do not plot 175 evil against your neighbor
when 176 he dwells by you unsuspectingly.
3:30 Do not accuse 177 anyone 178 without legitimate cause, 179
if he has not treated you wrongly.
3:31 Do not envy a violent man, 180
and do not choose to imitate 181 any of his ways;
3:32 for one who goes astray 182 is an abomination 183 to the Lord,
but he reveals 184 his intimate counsel 185 to the upright.
3:33 The Lord’s curse 186 is on the household 187 of the wicked, 188
but he blesses 189 the home 190 of the righteous. 191
3:34 Although 192 he is scornful to arrogant scoffers, 193
yet 194 he shows favor to the humble. 195
3:35 The wise inherit honor,
[2:1] 1 sn The chapter begins with an admonition to receive wisdom (1-4) and then traces the benefits: the knowledge of God and his protection (5-8), moral discernment for living (9-11), protection from evil men (12-15) and immoral women (16-19), and enablement for righteous living (20-22).
[2:1] 3 sn Verses 1-11 form one long conditional sentence in the Hebrew text: (1) the protasis (“if…”) encompasses vv. 1-4 and (2) the apodosis (“then…”) consists of two parallel panels in vv. 5-8 and vv. 9-11 both of which are introduced by the particle אָז (’az, “then”).
[2:1] 4 sn The verb “to store up” (צָפַן, tsafan; cf. NAB, NLT “treasure”) in the second colon qualifies the term “receive” (לָקַח, laqakh) in the first, just as “commands” intensifies “words.” This pattern of intensification through parallelism occurs throughout the next three verses. The verb “to store up; to treasure” is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (W. G. Plaut, Proverbs, 43).
[2:2] 5 tn The Hiphil infinitive construct לְהַקְשִׁיב (lÿhaqshiv, “by making attentive”) functions as an epexegetical explanation of how one will receive the instruction.
[2:2] 6 sn The word “ear” is a metonymy of cause; the word is used as the instrument of hearing. But in parallelism with “heart” it indicates one aspect of the mental process of hearing and understanding. A “hearing ear” describes an obedient or responsive person (BDB 24 s.v. אֹזֶן 2).
[2:2] 7 tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
[2:2] 8 tn The Hiphil imperfect (“by turning”) continues the nuance introduced by the infinitive construct in the first colon (GKC 352 §114.r). The verb נָטָה (natah) normally means “to stretch out” and only occasionally “to turn” or “to incline” one’s heart to something, as is the case here.
[2:2] 9 tn Or “mind” (the center of the will, the choice).
[2:3] 10 tn Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said.
[2:3] 12 sn The noun recalls the second purpose of the book (1:2). It is also cognate to the last word of 2:2, forming a transition. The two objects of the prepositions in this verse are actually personifications, as if they could be summoned.
[2:3] 13 tn Heb “give your voice”; the expression is idiomatic for raising or lifting the voice to make a sound that carries further (e.g., Jer 2:15). This deliberate expression indicates that something significant is being uttered. J. H. Greenstone says, “If it [understanding] does not come at your first call, raise your voice to a higher pitch, put forth greater efforts” (Proverbs, 17).
[2:4] 14 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] 15 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] 16 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] 17 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.
[2:5] 18 tn The verb בִּין (bin, “to perceive; to understand; to discern”) refers to ability to grasp, discern or be sensitive to what it means to fear the
[2:5] 19 tn Heb “the fear of the
[2:5] 20 tn Heb “find” (so KJV, NAB, NIV, NRSV).
[2:5] 21 tn The term דַּעַת (da’at, “knowledge”) goes beyond cognition; it is often used metonymically (cause) for obedience (effect); see, e.g., Prov 3:6, “in all your ways acknowledge him,” and BDB 395 s.v. This means that the disciple will follow God’s moral code; for to know God is to react ethically and spiritually to his will (e.g., J. H. Greenstone, Proverbs, 18).
[2:5] 22 tn Heb “knowledge of God.” The noun is an objective genitive.
[2:6] 23 tn This is a causal clause. The reason one must fear and know the
[2:6] 24 tn The verb is an imperfect tense which probably functions as a habitual imperfect describing a universal truth in the past, present and future.
[2:6] 25 sn This expression is an anthropomorphism; it indicates that the
[2:6] 26 tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
[2:7] 27 tc The form is a Kethib/Qere reading. The Kethib וְצָפַן (vÿtsafan; Qal perfect + vav consecutive) is supported by the LXX and Syriac. The Qere יִצְפֹּן (yitspon; Qal imperfect) is supported by the Aramaic Targum of Prov 2:7 (the Aramaic translations of the Hebrew scriptures were called Targums) and Latin Vulgate. Internal evidence favors the imperfect; another imperfect appears in v. 6a with a similar sense. The Qere is normally preferred; the scribes are indicating that the received reading is corrupt. The Kethib reflects orthographic confusion between י (yod) and ו (vav). As in v. 6a, this Qal imperfect functions as a habitual imperfect describing a universal truth in past, present and future.
[2:7] 28 tn The noun תּוּשִׁיָּה (tushiyyah) has a two-fold range of meanings: (1) “sound wisdom” (so KJV, NRSV); “effective counsel” and (2) result (metonymy of effect): “abiding success” (BDB 444 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 388; cf. NIV “victory”). It refers to competent wisdom and its resultant ability to achieve moral success (W. McKane, Proverbs [OTL], 80).
[2:7] 29 sn The Hebrew word translated “upright” (יָשָׁר, yashar) is one of the terms used for the righteous. It points to the right conduct of the believer – that which is right or pleasing in the eyes of God. It stresses that the life of the individual is upright, straightforward, and just. It is paralleled with “those who walk in integrity.”
[2:7] 30 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.
[2:7] 31 tn The word can be taken as in apposition explaining the subject of the first colon – the
[2:7] 32 tn Heb “walk.” The verb “to walk” (הָלַךְ, halakh) is an idiom (based upon hypocatastasis: implied comparison) for habitual manner of life (BDB 234 s.v. 3.e).
[2:7] 33 tn Heb “those who walk of integrity.” The noun תֹם (tom, “integrity”) functions as a genitive of manner.
[2:8] 34 tn The infinitive construct לִנְצֹר (lintsor, “to guard”) designates the purpose of the
[2:8] 35 tn Heb “paths of righteousness.” The word “righteousness” is a possessive genitive, signifying the ways that the righteous take.
[2:8] 36 tn The imperfect tense verb יִשְׁמֹר (yishmor, “to protect”) continues the syntactical nuance of the preceding infinitive construct of purpose.
[2:8] 37 tc The Kethib is the singular noun + 3rd person masculine singular suffix חֲסִידוֹ (khasido) “his pious one.” The Qere reads the plural noun + 3rd person masculine singular suffix חֲסִידָיו (khasidav) “his pious ones.” The LXX εὐλαβουμένων αὐτόν (eujlaboumenwn aujton) supports the Qere reading.
[2:9] 38 tn Heb “discern.” See preceding note on בִּין (bin) in 2:5.
[2:9] 39 tn The phrase “every good way” functions appositionally to the preceding triad of righteous attributes, further explaining and defining them.
[2:9] 40 tn Heb “every way of good.” The term טוֹב (tov, “good”) functions as an attributive genitive: “good way.”
[2:9] 41 tn Heb “track”; KJV, NIV, NRSV “path.” The noun מַעְגַּל (ma’gal) is used (1) literally of “wagon-wheel track; firm path” and (2) figuratively (as a metaphor) to describe the course of life (Pss 17:5; 23:3; 140:6; Prov 2:9, 15, 18; 4:11, 26; 5:6, 21; Isa 26:7; 59:8; see BDB 722-23 s.v. 2; KBL 2:609). It is related to the feminine noun עֲגָלָה (’agalah, “cart”) and the verb עָגַל (’agal) “to be round” (Qal) and “to roll” (Niphal). As a wagon-wheel cuts a deep track in a much traversed dirt road, so a person falls into routines and habits that reveal his moral character. In Proverbs the “paths” of the righteous are characterized by uprightness and integrity.
[2:10] 42 tn The noun לֵב (lev, “heart”) functions as a metonymy of association for “mind” and “thoughts” (BDB 524 s.v. 3). It represents the center of the inner life where the volition and emotions join to bring about actions. It is used here in parallelism with נֶפֶשׁ (nefesh, “soul”), for which see note.
[2:10] 43 tn Heb “knowledge.” For the noun דַּעַת (da’at), see the note on 1:7.
[2:10] 44 tn Heb “pleasant.” The verb יִנְעָם (yin’am, “to be pleasant”) describes what is attractive. It is used of being physically attracted to one’s lover (Song 7:7) or to a close friendship (2 Sam 1:26). Here wisdom becomes attractive to the righteous, that is, the righteous desires to acquire it.
[2:10] 45 tn Heb “your soul.” The term נַפְשְׁךָ (nafshÿkha, “your soul”) functions as a synecdoche of part (= soul) for the whole person (= you); see BDB 660 s.v. 4.a.2. It also might function as a metonymy of association for emotions and passions (BDB 660 s.v. 6) or mental cognition (BDB 660 s.v. 7).
[2:11] 46 tn The word מְזִמָּה (mÿzimmah, “discretion”) is the ability to know the best course of action for achieving one’s goal. It is knowledge and understanding with a purpose. This kind of knowledge enables one to make the right choices that will protect him from blunders and their consequences (cf. NLT “wise planning”; CEV “sound judgment”).
[2:11] 47 tn Heb “will watch over you.”
[2:12] 48 tn The Hiphil infinitive construct of נָצַל (natsal, “to deliver”) expresses the purpose of understanding right conduct: to protect a person from the wicked. The verb נָצַל (natsal) means “to save; to deliver; to rescue,” as in snatching away prey from an animal, rescuing from enemies, plucking a brand from the fire, retrieving property, or the like. Here it portrays rescue from the course of action of the wicked.
[2:12] 49 tn The term “wicked” (רַע, ra’) means “bad, harmful, painful.” Rather than referring to the abstract concept of “wickedness” in general, the term probably refers to wicked people because of the parallelism with “those speaking perversity.”
[2:12] 50 tn Heb “man.” The singular noun אִישׁ (’ish, “man”) here will be further defined in vv. 13-15 with plural forms (verbs, nouns and suffixes). So the singular functions in a collective sense which is rendered in a plural sense in the translation for the sake of clarification and smoothness.
[2:12] 51 tn Heb “perversities.” The plural form of תַּהְפֻּכוֹת (tahpukhot) may denote a plurality of number (“perverse things”) or intensification: “awful perversity.” As here, it often refers to perverse speech (Prov 8:13; 10:31, 32; 23:33). It is related to the noun הֶפֶךְ (hefekh, “that which is contrary, perverse”) which refers to what is contrary to morality (Isa 29:16; Ezek 16:34; BDB 246 s.v. הֶפֶךְ). The related verb הָפַךְ (hafakh, “to turn; to overturn”) is used (1) literally of turning things over, e.g., tipping over a bowl (2 Kgs 21:13) and turning over bread-cakes (Judg 7:13; Hos 7:8) and (2) figuratively of perverting things so that they are morally upside down, so to speak (Jer 23:36). These people speak what is contrary to morality, wisdom, sense, logic or the truth.
[2:13] 52 tn The articular plural active participle functions as attributive adjective for אִישׁ (’ish, “man”) in v. 12b, indicating that אִישׁ (“man”) is collective.
[2:13] 53 tn Heb “paths of uprightness.” The noun יָשָׁר (yashar, “uprightness; straightness”) is an attributive genitive. The moral life is described in Proverbs as the smooth, straight way (2:13; 4:11). The wicked abandon the clear straight path for an evil, crooked, uncertain path.
[2:13] 54 tn Heb “ways of darkness.” Darkness is often metaphorical for sinfulness, ignorance, or oppression. Their way of life lacks spiritual illumination.
[2:14] 55 tn The articular plural active participle functions as the second attributive adjective for אִישׁ (’ish, “man”) in v. 12b.
[2:14] 56 tn The Qal infinitive construct is the complementary use of the form, expressing the direct object of the participle.
[2:14] 58 tn Heb “the perversity of evil” (so NASB). The noun רָע (ra’, “evil”) functions as an attributed genitive which is modified by the construct noun תַהְפֻּכוֹת (tahpukhot, “perversity”) which functions as an attributive adjective.
[2:15] 59 tn The noun in this relative clause is an accusative of specification: The evil people are twisted with respect to their paths/conduct.
[2:15] 60 tn Heb “crooked.” The adjective עִקֵּשׁ (’iqqesh, “crooked; twisted”) uses the morphological pattern of adjectives that depict permanent bodily defects, e.g., blindness, lameness. Their actions are morally defective and, apart from repentance, are permanently crooked and twisted.
[2:15] 61 tn The Niphal participle of לוּז (luz, “devious; crooked”) describes conduct that is morally deceptive, crafty, and cunning (Isa 30:12).
[2:16] 62 sn This purpose clause introduced by לְהַצִּילְךָ (lÿhatsilkha, “to deliver you”) parallels the purpose clause introduced by לְהַצִּילְךָ (“to deliver you”) in v. 12. There it introduced deliverance from the evil man, and now from the evil woman. The description of the evil man encompassed four poetic lines in the Hebrew text (vv. 12-15); likewise, the description of the evil woman is four poetic lines (vv. 16-19).
[2:16] 63 tn Heb “strange woman” (so KJV, NASB); NRSV “the loose woman.” The root זוּר (zur, “to be a stranger”) sometimes refers to people who are ethnically foreign to Israel (Isa 1:7; Hos 7:9; 8:7) but it often refers to what is morally estranged from God or his covenant people (Pss 58:4; 78:30; BDB 266 s.v.). Referring to a woman, it means adulteress or prostitute (Prov 2:16; 5:3, 20; 7:5; 22:14; 23:33; see BDB 266 s.v. 2.b). It does not mean that she is a foreigner but that she is estranged from the community with its social and religious values (W. McKane, Proverbs [OTL], 285). It describes her as outside the framework of the covenant community (L. A. Snijders, “The Meaning of זוּר in the Old Testament: An Exegetical Study,” OTS 10 [1954]: 85-86). Here an Israelite woman is in view because her marriage is called a “covenant with God.” She is an adulteress, acting outside the legal bounds of the marriage contract.
[2:16] 64 tn Heb “alien woman.” The adjective נָכְרִי (nokhri, “foreign; alien”) refers to (1) people who are ethnically alien to Israel (Exod 21:8; Deut 17:15; Judg 19:12; Ruth 2:10; 1 Kgs 11:1, 8; Ezra 10:2, 10, 11; see BDB 649 s.v. 1); (2) people who are morally alienated from God and his covenant people (Job 19:15; Ps 69:9; Prov 20:16; Eccl 6:2; Jer 2:21; see BDB 649 s.v. 3) and (3) as a technical term in Proverbs for a harlot or promiscuous woman as someone who is morally alienated from God and moral society (Prov 2:16; 5:20; 6:24; 7:5; 20:16; 23:27; 27:13; see BDB 649 s.v. 2). The description of the woman as a “strange woman” and now an “alien woman” is within the context of the people of Israel. She is a “foreigner” in the sense that she is a nonconformist, wayward and loose. It does not necessarily mean that she is not ethnically Israelite (though BDB notes that most harlots in Israel were originally chiefly foreigners by reason of their otherwise homeless condition).
[2:16] 65 tn Heb “makes smooth.” The Hiphil of II חָלַק (“to be smooth; to be slippery”) means (1) “to make smooth” (metal with hammer) and (2) “to use smooth words,” that is, to flatter (Pss 5:10; 36:3; Prov 2:16; 7:5; 28:23; 29:5; see BDB 325 s.v. 2; HALOT 322 s.v. I חלק hif.2). The related Arabic cognate verb means “make smooth, lie, forge, fabricate.” The seductive speech of the temptress is compared to olive oil (5:3) and is recounted (7:14-20).
[2:16] 66 tn Heb “whose words she makes smooth.” The phrase is a relative clause that does not have a relative pronoun. The antecedent of the 3rd person feminine singular suffix is clearly “the sexually loose woman” earlier in the line.
[2:17] 67 tn The construction is the active participle of עָזַב (’azav) with the article, serving as an attributive adjective. The verb means “to forsake; to leave; to abandon.”
[2:17] 68 tn Heb “companion” (so NAB, NASB); NIV “partner.” The term אַלּוּף (’alluf, “companion”) is from the root אָלַף (’alaf, “to be familiar with; to cleave to”) and refers to a woman’s husband (Prov 2:17; Jer 3:4; see BDB 48 s.v. אַלּוּף 2). This noun follows the passive adjectival formation and so signifies one who is well-known.
[2:17] 69 tn Heb “of her youth.” The noun נְעוּרֶיהָ (nÿ’ureha, “her youth”) functions as a temporal genitive. The plural form is characteristic of nouns that refer to long periods of duration in the various stages of life. The time of “youth” encompasses the entire formative period within marriage.
[2:17] 70 tn Heb “the covenant.” This could refer to the Mosaic covenant that prohibits adultery, or more likely, as in the present translation, the marriage covenant (cf. also TEV, CEV). The lexicons list this use of “covenant” (בְּרִית, bÿrit) among other referents to marriage (Prov 2:17; Ezek 16:8; Mal 2:14; BDB 136 s.v. 1.5; HALOT 157 s.v. A.9).
[2:17] 71 tn Heb “covenant of God.” The genitive-construct could mean “covenant made before God.” The woman and her husband had made a marriage-covenant in which God was invoked as witness. Her sin is against her solemn pledge to her husband, as well as against God.
[2:18] 72 tn Or “she sinks her house down to death.” The syntax of this line is difficult. The verb שָׁחָה is Qal perfect 3rd person feminine singular of שׁוּחַ (“to sink down”) which must take a feminine singular subject – most likely the “loose woman” of 2:16-17. However, most English versions take בֵּיתָהּ (betah) “her house” (ms noun + 3rd person feminine singular suffix) as the subject (e.g., KJV, RSV, NASB, NIV, NRSV, CEV): “her house sinks down to death.” But בֵּיתָהּ “her house” (ms noun + 3rd person feminine singular suffix) is masculine rather than feminine so it cannot be the subject. K&D 16:83 suggests that בֵּיתָהּ (“her house”) is a permutative noun that qualifies the subject: “she together with all that belongs to her [her house] sinks down to death” (GKC 425 §131.k). D. Kidner suggests that “her house” is in apposition to “death” (e.g., Job 17:13; 30:23; Prov 9:18; Eccl 12:5), meaning that death is her house: “she sinks down to death, which is her house” (Proverbs [TOTC], 62). The BHS editors attempt to resolve this syntactical problem by suggesting a conjectural emendation of MT בֵּיתָהּ (“her house”) to the feminine singular noun נְתִיבֹתֶהָּ (“her path”) which appears in 7:27, to recover a feminine subject for the verb: “her path sinks down to death.” However, the reading of the MT is supported by all the versions.
[2:18] 73 tc The MT reads שָׁחָה (Qal perfect 3rd person feminine singular of שׁוּחַ “to sink down”): “she sinks her house down to death.” The LXX reflects שָׁתָה (shatah, Qal perfect 3rd person feminine singular of שִׁית (shith) “to place; to put”): “she established her house near death.” This is a matter of simple orthographic confusion between ח (khet) and ת (tav). The MT preserves the more difficult reading (see following note) so it is probably the original.
[2:18] 74 tn The verb “lead” is not in the Hebrew but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
[2:18] 75 tn Heb “to the departed spirits” or “to the Rephaim.” The term רְפָאִים (rÿfa’im, “Rephaim”) refers to spirits of the dead who are inhabitants of Sheol (BDB 952 s.v.; HALOT 1274-75 s.v. I רְפָאִים). It is used in parallelism with מֵתִים (metim, “the dead”) to refer to the departed spirits of the dead in Sheol (Ps 88:11; Isa 26:14). The Rephaim inhabit מָוֶת (mavet, “[place of] death”; Prov 2: 18), שְׁאוֹל (shÿ’ol, “Sheol”; Job 26:5; Prov 9:18; Isa 14:9), “darkness and the land of forgetfulness” (Ps 88:14), and “the land of the Rephaim” (Isa 26:19). Scholars debate whether רְפָאִים is derived from the root (1) רָפָא (rafa’, “to heal”), meaning “the healers” or (2) רָפָה (rafah, “to be weak; to sink down”), meaning “the powerless ones” or “those who sink down (to Sheol)” (BDB 952 s.v.; HALOT 1274-75 s.v.). The related term occurs in Phoenician and Neo-Punic meaning “spirits of the dead” (DISO 282) and in Ugaritic referring to “spirits of the dead” who inhabited the underworld and were viewed as healers (UT 2346; WUS 2527). The Hebrew term is often translated “the shades” as a description of the shadowy existence of those who dwelling in Sheol who have lost their vitality (R. F. Schnell, IDB 4:35). Used here in parallelism with מָוֶת (“[place of] death”), רְפָאִים (“the Rephaim”) probably functions as a synecdoche of inhabitants (= the departed spirits of the dead) for the place inhabited (= Sheol). The point of this line is that those who fall prey to an adulteress will end up among the departed spirits in the realm of the dead. This might mean (1) physical death: he will get himself killed by her zealous husband (e.g., Prov 5:23; 6:32-35; 7:23-27) or (2) spiritual death: he will find himself estranged from the community, isolated from the blessings of God, a moral leper, living a shadowy existence of “death” in the land of no return (W. McKane, Proverbs [OTL], 288).
[2:19] 76 tn Heb “all who go in to her will not return.”
[2:19] 77 sn The phrase “reach the paths of life” is a figurative expression for experiencing joy and fullness of blessing (BDB 673 s.v. נָשַׂג 2.a).
[2:20] 78 tn The conjunction לְמַעַן (lÿma’an, “so; as a result”) introduces the concluding result (BDB 775 s.v. מַעַן 2; HALOT 614 s.v. מַעַן 2.c) of heeding the admonition to attain wisdom (2:1-11) and to avoid the evil men and women and their destructive ways (2:12-19).
[2:20] 79 tn The noun “good” (טוֹבִים, tovim) does not function as an attributive genitive (“the good way”) because it is a plural noun and the term “way” (דֶרֶךְ, derekh) is singular. Rather it functions as a genitive of possession identifying the people who walk on this path: “the way of the good people.”
[2:20] 80 tn In the light of the parallelism, the noun “righteous” (צַדִּיקִים, tsadiqim) functions as a genitive of possession rather than an attributive genitive.
[2:21] 81 tn Heb “the blameless” (so NASB, NIV); NAB “the honest”; NRSV “the innocent.” The term תְּמִימִים (tÿmimim, “the blameless”) describes those who live with integrity. They are blameless in that they live above reproach according to the requirements of the law.
[2:22] 82 tn Heb “the guilty.” The term רְשָׁעִים (rÿsha’im, “the wicked”) is from the root רָשַׁע (rasha’, “to be guilty”) and refers to those who are (1) guilty of sin: moral reprobates or (2) guilty of crime: criminals deserving punishment (BDB 957 s.v. רָשָׁע). This is the person who is probably not a covenant member and manifests that in the way he lives, either by sinning against God or committing criminal acts. The noun sometimes refers to guilty criminals who deserve to die (Num 16:26; 35:31; 2 Sam 4:11). Here they will be “cut off” and “torn away” from the land.
[2:22] 83 tn Heb “cut off.” The verb כָּרַת (karat, “to be cut off”) indicates either that the guilty will (1) die prematurely, (2) be excommunicated from the community or (3) be separated eternally in judgment. The Mishnah devoted an entire tractate (m. Keritot) to this topic. The context suggests that the guilty will be “removed” from the land where the righteous dwell in security either through death or expulsion.
[2:22] 84 tn The word בָּגַד (bagad) means “to act treacherously” (BDB 93 s.v.; HALOT 108 s.v. בגד). It describes those who deal treacherously, unfaithfully or deceitfully in marriage relations, matters of property or personal rights, in violating covenants, and in their words and general conduct.
[2:22] 85 tn The consonantal form יסחו (yskhv) is vocalized in the MT as יִסְּחוּ (yissÿkhu, Qal imperfect 3rd person masculine plural from נָסַח, nasakh, “to tear away”) but this produces an awkward sense: “they [= the righteous in vv. 20-21] will tear away the treacherous from it” (BDB 650 s.v. נָסַח). Due to the parallelism, the BHS editors suggest emending the form to יִנָּסְחוּ (yinnaskhu, Niphal imperfect 3rd person masculine plural): “the treacherous will be torn away from it.” However, Tg. Prov 2:22 points the form as יֻסְחוּ (yuskhu) which reflects an old Qal passive vocalization – probably the best solution to the problem: “the treacherous will be torn away from it.”
[3:1] 86 sn The chapter begins with an introductory exhortation (1-4), followed by an admonition to be faithful to the
[3:1] 87 tn Heb “my son” (likewise in vv. 11, 21).
[3:1] 88 tn The verb יִצֹּר (yitsor) is a Qal jussive and the noun לִבֶּךָ (libbekha, “your heart”) functions as the subject: “let your heart keep my commandments.”
[3:2] 89 tn The phrase “they will provide” does not appear in the Hebrew text, but are supplied in the translation for the sake of smoothness.
[3:2] 90 tn Heb “length of days and years of life” (so NASB, NRSV). The idiom “length of days” refers to a prolonged life and “years of life” signifies a long time full of life, a life worth living (T. T. Perowne, Proverbs, 51). The term “life” refers to earthly felicity combined with spiritual blessedness (BDB 313 s.v. חַיִּים).
[3:2] 91 tn The noun שָׁלוֹם (shalom, “peace”) here means “welfare, health, prosperity” (BDB 1022 s.v. 3). It can be used of physical health and personal well-being. It is the experience of positive blessing and freedom from negative harm and catastrophe.
[3:3] 92 tn The two words חֶסֶד וֶאֶמֶת (khesed ve’emet, “mercy and truth”) form a nominal hendiadys, the second word becoming an adjective: “faithful covenant love” or “loyal [covenant] love and faithfulness.”
[3:3] 93 sn This involves two implied comparisons (hypocatastasis). One is a comparison of living out the duties and responsibilities taught with binding a chain around the neck, and the other is a comparison of the inward appropriation of the teachings with writing them on a tablet. So the teachings are not only to become the lifestyle of the disciple but his very nature.
[3:4] 94 tn The form וּמְצָא (umÿtsa’, “find”) is the imperative but it functions as a purpose/result statement. Following a string of imperatives (v. 3), the imperative with a prefixed vav introduces a volitive sequence expressing purpose or result (v. 4).
[3:4] 95 tn The noun שֵׂכֶל (sekhel, “understanding”) does not seem to parallel חֵן (khen, “favor”). The LXX attaches the first two words to v. 3 and renders v. 4: “and devise excellent things in the sight of the
[3:5] 97 sn The word בְּטַח (bÿtakh, “trust”) is used in the OT in (1) literal physical sense: to physically lean upon something for support and (2) figurative sense: to rely upon someone or something for help or protection (BDB 105 s.v. I בְּטַח; HALOT 120 s.v. I בטח). The verb is often used with false securities, people trusting in things that prove to be worthless. But here the object of the secure trust is the
[3:5] 98 sn The “heart” functions as a metonymy of subject encompassing mind, emotions and will (BDB 524 s.v. לֵב 2).
[3:5] 99 tn Heb “do not lean.” The verb שָׁעַן (sha’an, “to lean; to rely”) is used in (1) literal physical sense of leaning upon something for support and (2) figurative sense of relying upon someone or something for help or protection (BDB 1043 s.v.). Here it functions figuratively (hypocatastasis: implied comparison); relying on one’s own understanding is compared to leaning on something that is unreliable for support (e.g., Isa 10:20).
[3:5] 100 tn Heb “your understanding.” The term בִּינָה (binah, “understanding”) is used elsewhere in this book of insight given by God from the instructions in Proverbs (Prov 2:3; 7:4; 8:14; 9:6, 10; 23:23). Here it refers to inherent human understanding that functions in relative ignorance unless supplemented by divine wisdom (Job 28:12-28; 39:26). The reflexive pronoun “own” is supplied in the translation to clarify this point. It is dangerous for a person to rely upon mere human wisdom (Prov 14:12; 16:25).
[3:6] 101 tn Heb “know him.” The verb יָדַע (yadah, “to know”) includes mental awareness of who God is and the consequential submission to his lordship. To know him is to obey him. The sage is calling for a life of trust and obedience in which the disciple sees the
[3:6] 102 tn The term דֶרֶךְ (derekh, “way”) is figurative (hypocatastasis: implied comparison) referring to a person’s course of life, actions and undertakings (Prov 2:8; 3:6, 23; 11:5; 20:24; 29:27; 31:3; BDB 203 s.v. 5; cf. TEV “in everything you do”; NCV, NLT “in all you do”). This is a call for total commitment in trust for obedience in all things.
[3:6] 103 tn The verb יָשָׁר (yashar) means “to make smooth; to make straight” (BDB 444 s.v.). This phrase means “to make the way free from obstacles,” that is, to make it successful (e.g., Isa 40:3). The straight, even road is the right road; God will make the way smooth for the believer.
[3:7] 104 tn Heb “in your own eyes” (so NAB, NIV, NRSV); NLT “Don’t be impressed with your own wisdom.”
[3:7] 105 sn The second colon clarifies the first. If one fears the
[3:8] 106 tn Heb “it will be.” The form is Qal jussive of הָיָה (hayah) and is one of the rare uses of the volitive to express purpose or result, even though there is no vav prefixed to it. This indicates that v. 8 is the outcome of v. 7. If a person trusts in the
[3:8] 107 tc Heb “your navel” (cf. KJV, ASV). MT reads שָׁרֶּךָ (sharrekha, “your navel”) which functions as a synecdoche of part (= navel) for the whole (= body), meaning “your body” (BDB 1057 s.v. שׂר). The geminate noun שֹׂר (sor, “navel; navel-string [= umbilical cord]”) occurs only two other times in OT (Ezek 16:4; Song 7:3). The LXX reads τῷ σώματί σου (tw swmati sou, “your body”). So the BHS editors suggest emending MT to the more commonly used terms בְּשָׂרֶךָ (bÿsarekha, “your flesh”) or שְׁאֵרֶךָ (shÿ’erekha, “your body”). But this kind of emendation runs counter to the canons of textual criticism; normally the more difficult reading or rarer term is preferred as original rather than a smooth reading or common term. Since “navel” occurs only twice elsewhere, it is difficult to imagine that it would have been confused for these two more common terms and that a scribe would mistakenly write “your navel” instead. If MT “your navel” is a synecdoche for “your body,” the LXX is not pointing to a different textual tradition but is merely interpreting MT accordingly. In similar fashion, the English versions which read “your body” are not rejecting the MT reading; they are merely interpreting the term as a figure (synecdoche) for “your body.”
[3:8] 108 tn Heb “drink.” The noun שִׁקּוּי (shiqquy, “drink”) is a figure: metonymy of cause (= drink) for the effect (= refreshment); see BDB 1052 s.v. Just as a drink of water would bring physical refreshment to one’s body, trusting in God and turning away from evil will bring emotional refreshment to one’s soul.
[3:8] 109 tn Heb “your bones.” The term עַצְמוֹתֶיךָ (’atsmotekha, “your bones”) functions as a synecdoche of part (= bones) for the whole person (= physical and moral aspects); cf. Pss 6:3; 35:10; Prov 3:8; 14:30: 15:30; 16:24; Isa 66:14 and BDB 782 s.v. עֶצֶם 1.d. Scripture often uses the body to describe the inner person (A. R. Johnson, The Vitality of the Individual in the Thought of Ancient Israel, 67-8).
[3:9] 110 tn The imperative כַּבֵּד (kabbed, “honor”) functions as a command, instruction, counsel or exhortation. To honor God means to give him the rightful place of authority by rendering to him gifts of tribute. One way to acknowledge God in one’s ways (v. 6) is to honor him with one’s wealth (v. 9).
[3:9] 111 tn Heb “produce.” The noun תְּבוּאָה (tÿvu’ah) has a two-fold range of meaning: (1) “product; yield” of the earth (= crops; harvest) and (2) “income; revenue” in general (BDB 100 s.v.). The imagery in vv. 9-10 is agricultural; however, all Israelites – not just farmers – were expected to give the best portion (= first fruits) of their income to
[3:10] 112 tn Heb “with plenty” (so KJV, NASB, NRSV); NIV “to overflowing.” The noun שָׂבָע (sava’, “plenty; satiety”) functions as an adverbial accusative of manner or contents: “completely.”
[3:10] 113 sn This pictures the process of pressing grapes in which the upper receptacle is filled with grapes and the lower one catches the juice. The harvest of grapes will be so plentiful that the lower vat will overflow with grape juice. The pictures in v. 10 are metonymies of effect for cause (= the great harvest that God will provide when they honor him).
[3:10] 114 tn Heb “burst open.” The verb פָּרַץ (parats, “to burst open”) functions as hyperbole here to emphasize the fullness of the wine vats (BDB 829 s.v. 9).
[3:11] 115 tn Heb “the discipline of the
[3:11] 116 tn The verb קוּץ (quts) has a two-fold range of meaning: (1) “to feel a loathing; to abhor” and (2) “to feel a sickening dread” (BDB 880 s.v.). The parallelism with “do not despise” suggests the former nuance here. The common response to suffering is to loathe it; however, the righteous understand that it refines one’s moral character and that it is a means to the blessing.
[3:12] 117 tn Heb “chastens.” The verb יָכַח (yakhakh) here means “to chasten; to punish” (HALOT 410 s.v. יכח 1) or “to correct; to rebuke” (BDB 407 s.v. 6). The context suggests some kind of corporeal discipline rather than mere verbal rebuke or cognitive correction. This verse is quoted in Heb 12:5-6 to show that suffering in the service of the
[3:12] 118 tc MT reads וּכְאָב (ukh’av, “and like a father”) but the LXX reflects the Hiphil verb וְיַכְאִב (vÿyakh’iv, “and scourges every son he receives”). Both readings fit the parallelism; however, it is unnecessary to emend MT which makes perfectly good sense. The fact that the writer of Hebrews quotes this passage from the LXX and it became part of the inspired NT text does not mean that the LXX reflects the original Hebrew reading here.
[3:12] 119 tn The verb “disciplines” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.
[3:13] 120 tn Although the word אַשְׁרֵי (’ashre, “blessed”) is frequently translated “happy” here (so KJV, ASV, NAB, NCV, NRSV, TEV, NLT), such a translation can be somewhat misleading because the word means more than that – “happiness” depends on one’s circumstances. This word reflects that inner joy and heavenly bliss which comes to the person who is pleasing to God, whose way is right before God.
[3:13] 121 tn Heb “the man” (also again in the following line).
[3:13] 122 tn The perfect tense verb may be classified as a characteristic or gnomic perfect, as the parallel imperfect tense verb suggests (see note on v. 13b).
[3:13] 123 tn The imperfect tense verb may be classified as a progressive or habitual imperfect.
[3:14] 124 tn Heb “her profit.” The 3rd person feminine singular suffix on the noun is probably a genitive of source: “from her.”
[3:14] 125 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] 126 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] 127 tn Heb “her yield.” The 3rd person feminine singular suffix on the noun is probably a genitive of source: “from her.”
[3:14] 128 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] 129 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.
[3:15] 130 tn Heb “all of your desires cannot compare with her.”
[3:15] 131 tn Heb “your desires.” The 2nd person masculine singular suffix on the noun probably functions as subjective genitive.
[3:15] 132 tn The imperfect tense verb יָסַד (yasad, “to establish be like; to resemble”) has a potential nuance here: “can be compared with.”
[3:15] 133 tn Heb “All of your desires do not compare with her.”
[3:16] 134 tn Heb “length of days” (so KJV, ASV).
[3:17] 135 tn Heb “her ways are ways of pleasantness” (so KJV, NRSV). The present translation contracts this expression for the sake of smoothness. The plural of דֶרֶךְ (derekh, “way”) is repeated for emphasis. The noun נֹעַם (no’am, “pleasantness”) functions as an attributive genitive: “pleasant ways.”
[3:18] 136 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.
[3:18] 137 sn The metaphor compares wisdom to the symbol of vitality and fullness of life. This might be an allusion to Gen 3:22, suggesting that what was lost as a result of the Fall may be recovered through wisdom: long and beneficial life (R. Marcus, “The Tree of Life in Proverbs,” JBL 62 [1943]: 117-20).
[3:18] 138 tn Heb “lay hold of her.”
[3:18] 139 tn The singular participle מְאֻשָּׁר (mÿ’ushar, literally, “he will be blessed”) functions as a distributive singular for a plural subject (GKC 464 §145.l): “each and everyone will be blessed.” Not recognizing this point of syntax, the BHS editors unnecessarily suggest emending this singular form to the plural.
[3:19] 140 tn Heb “founded the earth.” The verb יָסַד (yasad, “to establish; to found”) describes laying the foundation of a building (1 Kgs 5:31 [HT]; 7:10; 2 Chr 3:3; Ezra 3:10-12; Zech 4:9) and God laying the foundation of the earth (Job 38:4; Pss 24:2; 89:12; 102:26; 104:5; Isa 48:13; 51:13, 16; Zech 12:1).
[3:19] 141 sn The theme of God’s use of wisdom in creation is developed in Prov 8:22-31. Because God established the world to operate according to the principle of wisdom it is impossible for anyone to live successfully in his world apart from the wisdom that only God can give.
[3:20] 142 sn The word תְּהוֹמוֹת (tÿhomot, “primordial sea”) alludes to the chaotic “deep” in Gen 1:2 (BDB 1063 s.v. תְּהוֹם 3). This was viewed in the ancient world as a force to be reckoned with. However, God not only formed it but controls it (see J. Emerton, “Spring and Torrent in Ps 74:15,” VT 15 [1965]: 125).
[3:20] 143 sn This might refer to God’s action of dividing the waters to form the dry ground on the third day (Gen 1:9-10) or, less likely, to the breaking up of the fountains of the deep at the flood (Gen 7:11).
[3:20] 144 sn The two colons form a merism: The wisdom of God is behind all forces of nature, whether the violent breaking forth of its watery forces at creation or the provision of the gentle rain and dew throughout history (T. T. Perowne, Proverbs, 55).
[3:21] 145 tn The object of the verb “escape” is either (1) wisdom, knowledge, and understanding in vv. 13-20 or (2) “wisdom and discretion” in the second colon of this verse. Several English versions transpose the terms “wisdom and discretion” from the second colon into the first colon for the sake of clarity and smoothness (e.g., RSV, NRSV, NIV, TEV, CEV).
NIV takes the subject from the second colon and reverses the clauses to clarify that.
[3:21] 146 tn Or: “purpose,” “power of devising.”
[3:22] 147 tn Heb “and.” The vav probably denotes purpose/result.
[3:22] 148 tn Heb “they will be.”
[3:22] 149 tn Heb “your soul.” The noun נַפְשֶׁךָ (nafshekha, “your soul”) is a synecdoche of part (= inner soul) for the whole person (= you); see BDB 600 s.v. 4.a.2.
[3:22] 150 tn The phrase “to adorn” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
[3:22] 151 tn Heb “grace for your neck.” See note on 1:9.
[3:23] 152 tn The noun דַּרְכֶּךָ (darkekha, “your way”) functions as an adverbial accusative of location: “on your way.”
[3:23] 153 tn Heb “your foot.” The term רַגְלְךָ (raglÿkha, “your foot”) functions as a synecdoche of part (= foot) for the whole person (= you).
[3:23] 154 sn The verb נָגַף (ragaf, “to strike; to smite”) sometimes means “to stumble” against a stone (e.g., Ps 91:12). Here the object (“stone”) is implied (BDB 619 s.v.). This is a figure (hypocatastasis) comparing stumbling on a stone in the path to making serious mistakes in life that bring harm.
[3:24] 155 tn The particle אִם (’im, “if”) here functions in its rare temporal sense (“when”) followed by an imperfect tense (e.g., Num 36:4; BDB 50 s.v. 1.b.4.b).
[3:24] 156 tn Heb “terror.” The verb פָּחַד (pakhad, “terror”) describes emotion that is stronger than mere fear – it is dread.
[3:24] 157 tn The construction of vav consecutive + perfect tense followed by vav (ו) consecutive + perfect tense depicts a temporal clause. The temporal nuance is also suggested by the parallelism of the preceding colon.
[3:24] 158 tn The verb עָרְבָה (’orvah) is from III עָרַב (“to be sweet; to be pleasing; to be pleasant”; BDB 787 s.v. III עָרַב). It should not be confused with the other five homonymic roots that are also spelled עָרַב (’arav; see BDB 786-88).
[3:25] 159 tn Heb “do not be afraid.” The negative exhortation אַל־תִּירָא (’al-tira’, “do not be afraid”) is used rhetorically to emphasize that the person who seeks wisdom will have no reason to fear the consequences of wicked actions.
[3:25] 160 tn Heb “terror of suddenness.” The noun פִּתְאֹם (pit’om, “sudden”) functions as an attributive genitive: “sudden terror” (e.g., Job 22:10; BDB 837 s.v.).
[3:25] 161 tn Heb “terror.” The noun פַּחַד (pakhad, “terror”) is a metonymy of effect for cause (= disaster); see BDB 808 s.v. 2. This is suggested by the parallelism with the noun מִשֹּׁאַת (misho’at, “destruction”) in the following colon. The term פַּחַד (“terror”) often refers to the object (or cause) of terror (e.g., Job 3:25; 15:21; 22:10; 31:23; Pss 31:12; 36:2; Isa 24:18; Jer 48:44).
[3:25] 162 tn Heb “or the destruction of the wicked when it comes.”
[3:25] 163 tn Heb “destruction of the wicked.” The noun רְשָׁעִים (rÿsha’im, “wicked ones”) probably functions as an objective genitive (the destruction that comes on the wicked) or a genitive of source (the destruction that the wicked bring on others).
[3:26] 164 tn Or “the
[3:26] 165 tn Heb “your confidence” (so NAB, NIV, NRSV) or “at your side.” There is debate whether the term כֶּסֶל (kesel) is related to the root I כָסַל “loins; side” (so HALOT 489 s.v. I כֶּסֶל 2) or II כָסַל “confidence” (so BDB 492 s.v. כֶּסֶל 3). The Vulgate relates it to I כָסַל and offers “the
[3:26] 166 sn The term רַגְלְךָ (raglekha, “your foot”) functions as a synecdoche of part (= your foot) for the whole person (= you). This synecdoche develops the extended comparison between the hunter’s snare and calamity that afflicts the wicked.
[3:26] 167 tn Heb “from capture.” The noun לָכֶד (lakhed, “capture; snare”) occurs only here in OT (BDB 540 s.v.; HALOT 530 s.v. לֶכֶד). It is figurative for the calamity of v. 25. God will protect the wise (or, righteous) from the consequences of sin (snares) that afflict the wicked.
[3:27] 168 tn The MT has “from its possessors” and the LXX simply has “from the poor.” C. H. Toy (Proverbs [ICC], 77) suggests emending the text to read “neighbors” (changing בְּעָלָיו [be’alav] to רֵעֶיךָ, re’ekha) but that is gratuitous. The idea can be explained as being those who need to possess it, or as BDB 127 s.v. בַּעַל has it with an objective genitive, “the owner of it” = the one to whom it is due.
[3:27] 169 tn The infinitive construct with preposition ב (bet) introduces a temporal clause: “when….”
[3:27] 170 tc The form יָדֶיךָ (yadekha) is a Kethib/Qere reading. The Kethib is the dual יָדֶיךָ (“your hands”) and the Qere is the singular יָדְךָ (yadÿkha, “your hand”). Normally the Qere is preferred because it represents an alternate textual tradition that the Masoretes viewed as superior to the received text.
[3:27] 171 tn Heb “it is to the power of your hand.” This expression is idiomatic for “it is in your power” or “you have the ability” (Gen 31:29; Deut 28:23; Neh 5:5; Mic 2:1). The noun אֵל (’el) means “power” (BDB 43 s.v. 7), and יָד (yad, “hand”) is used figuratively to denote “ability” (BDB 390 s.v. 2). Several translations render this as “when it is in your power to do it” (KJV, RSV, NRSV, NASB) or “when it is in your power to act” (NIV). W. McKane suggests, “when it is in your power to confer it” (Proverbs [OTL], 215).
[3:27] 172 tn Heb “to do [it]” (cf. KJV, NASB, NRSV).
[3:28] 173 tn Heb “and it is with you.” The prefixed vav introduces a circumstantial clause: “when …”
[3:28] 174 tn The words “at the time” are not in the Hebrew text, but are supplied in the translation for clarity.
[3:29] 175 sn The verb חָרַשׁ (kharash) means “to cut in; to engrave; to plough; to devise.” The idea of plotting is metaphorical for working, practicing or fabricating (BDB 360 s.v.).
[3:29] 176 tn The vav (ו) prefixed to the pronoun introduces a disjunctive circumstantial clause: “when….”
[3:30] 177 sn The term רִיב (riv) can mean “quarrel” or “legal accusation” (BDB 936 s.v.). Both ideas would work but the more technical legal accusation fits the context better. This is a warning to not bring legal accusations against anyone without a legitimate reason.
[3:30] 179 tn Heb “gratuitously”; NIV, TEV “for no (+ good NCV) reason.” The adverb חִנָּם (khinam) means “without cause, undeservedly,” especially of groundless hostility (HALOT 334 s.v. 3; BDB 336 s.v. c).
[3:31] 180 tn Heb “a man of violence.” The noun חָמָס (khamas, “violence”) functions as an attributive genitive. The word itself means “violence, wrong” (HALOT 329 s.v.) and refers to physical violence, social injustice, harsh treatment, wild ruthlessness, injurious words, hatred, and general rudeness (BDB 329 s.v.).
[3:31] 181 tn Heb “do not choose.”
[3:32] 182 tn The basic meaning of the verb לוּז (luz) is “to turn aside; to depart” (BDB 531 s.v.). The Niphal stem is always used figuratively of moral apostasy from the path of righteousness: (1) “to go astray” (Prov 2:15; 3:32; 14:2) and (2) “crookedness” in action (Isa 30:12; see HALOT 522 s.v. לוז nif; BDB 531 s.v. Niph).
[3:32] 183 tn Heb “abomination of the
[3:32] 184 tn Heb “but with the upright is his intimate counsel.” The phrase “he reveals” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and clarity.
[3:32] 185 tn Heb “his counsel.” The noun סוֹד (sod) can refer to (1) “intimate circle” of friends and confidants, (2) “confidential discussion” among friends and confidants, or “secret counsel” revealed from one confidant to another and kept secret and (3) relationship of “intimacy” with a person (BDB 691 s.v.; HALOT 745 s.v.). God reveals his secret counsel to the heavenly assembly (Job 15:8; Jer 23:18, 22) and his prophets (Amos 3:7). God has brought the angels into his “intimate circle” (Ps 89:8). Likewise, those who fear the
[3:33] 186 tn Heb “the curse of the
[3:33] 187 tn Heb “house.” The term בֵּית (bet, “house”) functions as a synecdoche of container (= house) for the persons contained (= household). See, e.g., Exod 1:21; Deut 6:22; Josh 22:15 (BDB 109 s.v. 5.a).
[3:33] 188 sn The term “wicked” is singular; the term “righteous” in the second half of the verse is plural. In scripture such changes often hint at God’s reluctance to curse, but eagerness to bless (e.g., Gen 12:3).
[3:33] 189 sn The term “bless” (בָּרַךְ, barakh) is the antithesis of “curse.” A blessing is a gift, enrichment, or endowment. The blessing of God empowers one with the ability to succeed, and brings vitality and prosperity in the material realm, but especially in one’s spiritual relationship with God.
[3:33] 190 tn Heb “habitation.” The noun נָוֶה (naveh, “habitation; abode”), which is the poetic parallel to בֵּית (bet, “house”), usually refers to the abode of a shepherd in the country: “habitation” in the country (BDB 627 s.v. נָוֶה). It functions as a synecdoche of container (= habitation) for the contents (= people in the habitation and all they possess).
[3:33] 191 tn The Hebrew is structured chiastically (AB:BA): “The curse of the
[3:34] 192 tn The particle אִם (’im, “though”) introduces a concessive clause: “though….”
[3:34] 193 tn Heb “he mocks those who mock.” The repetition of the root לִיץ (lits, “to scorn; to mock”) connotes poetic justice; the punishment fits the crime. Scoffers are characterized by arrogant pride (e.g., Prov 21:24), as the antithetical parallelism with “the humble” here emphasizes.
[3:34] 194 tn The prefixed vav (ו) introduces the apodosis to the concessive clause: “Though … yet …”
[3:34] 195 tn The Hebrew is structured chiastically (AB:BA): “he scorns / arrogant scoffers // but to the humble / he gives grace.” The word order in the translation is reversed for the sake of smoothness and readability.
[3:35] 196 tc MT reads מֵרִים (merim, “he lifts up”): singular Hiphil participle of רוּם (rum, “to rise; to exalt”), functioning verbally with the
[3:35] 197 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.
