Proverbs 28:4

28:4 Those who forsake the law ¹  praise the wicked, ² 

but those who keep the law contend ³  with them.

Proverbs 7:2

7:2 Keep my commands ⁴  so that you may live, ⁵ 

and obey ⁶  my instruction as your most prized possession. ⁷ 

Proverbs 1:8

1:8 Listen, ⁸  my child, ⁹  to the instruction ¹⁰  from ¹¹  your father,

and do not forsake the teaching ¹²  from ¹³  your mother.

Proverbs 3:1

Exhortations to Seek Wisdom and Walk with the Lord ¹⁴ 

3:1 My child, ¹⁵  do not forget my teaching,

but let your heart keep ¹⁶  my commandments,

Proverbs 4:2

4:2 Because I give ¹⁷  you good instruction, ¹⁸ 

do not forsake my teaching.

Proverbs 6:20

6:20 My child, guard the commands of your father

and do not forsake the instruction of your mother.

Proverbs 13:14

13:14 Instruction ¹⁹  from the wise ²⁰  is like ²¹  a life-giving fountain, ²² 

to turn ²³  a person ²⁴  from deadly snares. ²⁵ 

Proverbs 28:7

28:7 The one who keeps the law ²⁶  is a discerning child, ²⁷ 

but a companion of gluttons brings shame ²⁸  to his parents. ²⁹ 

Proverbs 28:9

28:9 The one who turns away his ear ³⁰  from hearing the law,

even his prayer ³¹  is an abomination. ³² 

Proverbs 29:18

29:18 When there is no prophetic vision ³³  the people cast off restraint, ³⁴ 

but the one who keeps the law, ³⁵  blessed is he! ³⁶ 

Proverbs 31:26

31:26 She opens her mouth ³⁷  with wisdom,

and loving instruction ³⁸  is on her tongue.

Proverbs 6:23

6:23 For the commandments ³⁹  are like ⁴⁰  a lamp, ⁴¹ 

instruction is like a light,

and rebukes of discipline are like ⁴²  the road leading to life, ⁴³ 

[28:4]  ¹ sn Some commentators do not think that the word refers to the Mosaic law, but to “instruction” or “teaching” in general (cf. NCV “who disobey what they have been taught”). However, the expression “keep the law” in the second line indicates that it is binding, which would not be true of teaching in general (J. Bright, “The Apodictic Prohibition: Some Observations,” JBL 92 [1973]: 185-204). Moreover, Proverbs 28:9 and 29:18 refer to the law, and this chapter has a stress on piety.

[28:4]  ² sn The proverb gives the outcome and the evidence of those who forsake the law – they “praise the wicked.” This may mean (1) calling the wicked good or (2) justifying what the wicked do, for such people are no longer sensitive to evil.

[28:4]  ³ tn The verb is the Hitpael imperfect of גָּרָה (garah), which means “to stir up strife” but in this stem means “to engage in strife” (cf. NIV “resist them”). Tg. Prov 28:4 adds an explanatory expansion, “so as to induce them to repent.”

[7:2]  ⁴ tc Before v. 2 the LXX inserts: “My son, fear the Lord and you will be strong, and besides him, fear no other.” Although this addition has the precedent of 3:7 and 9 and harmonizes with 14:26, it does not fit here; the advice is to listen to the teacher.

[7:2]  ⁵ tn The construction of an imperative with the vav (ו) of sequence after another imperative denotes a logical sequence of purpose or result: “that you may live,” or “and you will live.”

[7:2]  ⁶ tn The term “obey” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied for the sake of clarity and smoothness. Some English versions, in light of the second line of v. 1, supply “guard” (e.g., NIV, NCV, NLT).

[7:2]  ⁷ tn Heb “the little man in your eye.” Traditionally this Hebrew idiom is translated into English as “the apple of your eye” (so KJV, NAB, NIV, NRSV); a more contemporary rendering would be “as your most prized possession.” The word for “man” has the diminutive ending on it. It refers to the pupil, where the object focused on – a man – is reflected in miniature. The point is that the teaching must be the central focus of the disciple’s vision and attention.

[1:8]  ⁷ tn The imperative שְׁמַע (shÿma’, “Listen!”) forms an urgent exhortation which expects immediate compliance with parental instruction.

[1:8]  ⁸ tn Heb “my son.” It is likely that collections of proverbs grew up in the royal courts and were designed for the training of the youthful prince. But once the collection was included in the canon, the term “son” would be expanded to mean a disciple, for all the people were to learn wisdom when young. It would not be limited to sons alone but would include daughters – as the expression “the children of (בְּנֵי, bÿne) Israel” (including males and females) clearly shows. Several passages in the Mishnah and Talmud record instructions to teach daughters the Mosaic law so that they will be righteous and avoid sin as well. The translation “my child,” although not entirely satisfactory, will be used here.

[1:8]  ⁹ tn Heb “training” or “discipline.” See note on 1:2.

[1:8]  ¹⁰ tn Heb “of.” The noun אָבִיךָ (’avikha, “of your father”) may be classified as a genitive of source.

[1:8]  ¹¹ tn Heb “instruction.” In Proverbs the noun תּוֹרַה (torah) often means “instruction” or “moral direction” rather than “law” (BDB 435 s.v. 1.a). It is related to יָרָה (yarah, “to point [or, show] the way” in the Hiphil (BDB 435). Instruction attempts to point a person in the right direction (e.g., Gen 46:28).

[1:8]  ¹² tn Heb “of.” The noun אִמֶּךָ (’immekha, “of your mother”) may be classified as a genitive of source.

[3:1]  ¹⁰ sn The chapter begins with an introductory exhortation (1-4), followed by an admonition to be faithful to the Lord (5-12). Wisdom is commended as the most valuable possession (13-18), essential to creation (19-20), and the way to a long and safe life (21-26). There then follows a warning to avoid unneighborliness (27-30) and emulating the wicked (31-35).

[3:1]  ¹¹ tn Heb “my son” (likewise in vv. 11, 21).

[3:1]  ¹² 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.”

[4:2]  ¹³ tn The perfect tense has the nuance of instantaneous perfect; the sage is now calling the disciples to listen. It could also be a perfect of resolve, indicating what he is determined to do.

[4:2]  ¹⁴ tn The word לֶקַח (leqakh, “instruction”) can be subjective (instruction acquired) or objective (the thing being taught). The latter fits best here.

[13:14]  ¹⁶ tn The term תוֹרָה (torah) in legal literature means “law,” but in wisdom literature often means “instruction; teaching” (BDB 435 s.v.); cf. NAV, NIV, NRSV “teaching”; NLT “advice.”

[13:14]  ¹⁷ tn Heb “instruction of the wise.” The term חָכָם (khakham, “the wise”) is a genitive of source.

[13:14]  ¹⁸ 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.

[13:14]  ¹⁹ tn Heb “fountain of life” (so KJV, NAB, NIV, NRSV). The genitive חַיִּים (khayyim) functions as a genitive of material, similar to the expression “fountain of water.” The metaphor means that the teaching of the wise is life-giving. The second colon is the consequence of the first, explaining this metaphor.

[13:14]  ²⁰ tn The infinitive construct with preposition לְ (lamed) gives the result (or, purpose) of the first statement. It could also be taken epexegetically, “by turning.”

[13:14]  ²¹ tn The term “person” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[13:14]  ²² tn Heb “snares of death” (so KJV, NAB, NASB, NIV, NRSV, NLT). The genitive מָוֶת (mavet) functions as an attributive adjective. The term “snares” makes an implied comparison with hunting; death is like a hunter. W. McKane compares the idea to the Ugaritic god Mot, the god of death, carrying people off to the realm of the departed (Proverbs [OTL], 455). The expression could also mean that the snares lead to death.

[28:7]  ¹⁹ tn The Hebrew word could refer (1) to “instruction” by the father (cf. NCV) or (2) the Mosaic law (so most English versions). The chapter seems to be stressing religious obedience, so the referent is probably the law. Besides, the father’s teaching will be what the law demands, and the one who associates with gluttons is not abiding by the law.

[28:7]  ²⁰ tn Heb “son,” but the immediate context does not suggest limiting this only to male children.

[28:7]  ²¹ sn The companion of gluttons shames his father and his family because such a life style as he now embraces is both unruly and antisocial.

[28:7]  ²² tn Heb “father,” but the immediate context does not suggest limiting this only to the male parent.

[28:9]  ²² sn The expression “turn away the ear from hearing” uses a metonymy to mean that this individual will not listen – it indicates a deliberate refusal to follow the instruction of the law.

[28:9]  ²³ sn It is hard to imagine how someone who willfully refuses to obey the law of God would pray according to the will of God. Such a person is more apt to pray for some physical thing or make demands on God. (Of course a prayer of repentance would be an exception and would not be an abomination to the Lord.)

[28:9]  ²⁴ sn C. H. Toy says, “If a man, on his part, is deaf to instruction, then God, on his part, is deaf to prayer” (Proverbs [ICC], 499). And W. McKane observes that one who fails to attend to God’s law is a wicked person, even if he is a man of prayer (Proverbs [OTL], 623).

[29:18]  ²⁵ tn Heb “no vision.” The Hebrew word “vision” (from the verb חָזָה [khazah, “to see”]) refers to divine communication to prophets (as in 1 Sam 3:1) and not to individual goals or plans. C. H. Toy sees a problem here: The most calamitous period of Israel’s history was when prophetic vision was at its height, whereas people were often more obedient when God was silent. He also notes that in the book of Proverbs there is no mention of prophetic teaching with wisdom as a guide. So he emends the word to “guidance” following the LXX (Proverbs [ICC], 512). The TEV has “guidance”; the NIV retains “revelation.” It must be stated that the prophetic ministry was usually in response to the calamitous periods, calling the people back to God. Without them the downward rush to anarchy and destruction would have been faster than with these prophetic calls from God.

[29:18]  ²⁶ tn The verb פָּרַע (para’) means “to let go; to let alone.” It occurs here in the Niphal with the meaning of “[the people] are let loose,” meaning, they cast off restraint (e.g., Exod 32:25). Cf. NLT “run wild.”

[29:18]  ²⁷ sn The law here refers to scripture, the concrete form of revelation. So the two halves of the verse provide the contrast: When there is no prophetic revelation there is chaos, but those who keep the revelation contained in scripture find blessing.

[29:18]  ²⁸ tn There is a tendency among commentators and English versions to translate אַשְׁרֵהוּ (’ashrehu) as “happy is he!” (cf. KJV, ASV, NAB, NASB, TEV, NLT). But “happy” can be a misleading translation. The Hebrew word refers to a heavenly bliss, an inner joy, that comes from knowing one is right with God and experiencing his blessing. “Happiness,” on the other hand, depends on what happens.

[31:26]  ²⁸ tn The first word of the seventeenth line begins with פּ (pe), the seventeenth letter of the Hebrew alphabet.

[31:26]  ²⁹ tn The Hebrew phrase תּוֹרַת־חֶסֶד (torat-khesed) is open to different interpretations. (1) The word “law” could here refer to “teaching” as it does frequently in the book of Proverbs, and the word “love,” which means “loyal, covenant love,” could have the emphasis on faithfulness, yielding the idea of “faithful teaching” to parallel “wisdom” (cf. NIV). (2) The word “love” should probably have more of the emphasis on its basic meaning of “loyal love, lovingkindness.” It also would be an attributive genitive, but its force would be that of “loving instruction” or “teaching with kindness.”

[6:23]  ³¹ tn Heb “the commandment” (so KJV, NASB, NRSV).

[6:23]  ³² 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.

[6:23]  ³³ sn The terms “lamp,” “light,” and “way” are all metaphors. The positive teachings and commandments will illumine or reveal to the disciple the way to life; the disciplinary correctives will provide guidance into fullness of life.

[6:23]  ³⁴ 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.

[6:23]  ³⁵ tn Heb “the way of life” (so KJV, NASB, NRSV); NIV, NLT “the way to life.” The noun “life” is a genitive following the construct “way.” It could be an attributive genitive modifying the kind of way/course of life that instruction provides, but it could also be objective in that the course of life followed would produce and lead to life.