Proverbs 3:10

3:10 then your barns will be filled completely, ¹ 

and your vats ²  will overflow ³  with new wine.

Proverbs 8:21

8:21 that I may cause ⁴  those who love me to inherit wealth,

and that I may fill ⁵  their treasuries. ⁶ 

Proverbs 1:13

1:13 We will seize ⁷  all kinds ⁸  of precious wealth;

we will fill our houses with plunder. ⁹ 

Proverbs 12:21

12:21 The righteous do not encounter ¹⁰  any harm, ¹¹ 

but the wicked are filled with calamity. ¹² 

Proverbs 20:17

20:17 Bread gained by deceit ¹³  tastes sweet to a person, ¹⁴ 

but afterward his mouth will be filled with gravel. ¹⁵ 

Proverbs 24:4

24:4 by knowledge its rooms are filled

with all kinds of precious and pleasing treasures.

Proverbs 6:30

6:30 People ¹⁶  do not despise a thief when he steals

to fulfill his need ¹⁷  when he is hungry.

[3:10]  ¹ 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]  ² 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]  ³ 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).

[8:21]  ⁴ tn The infinitive construct expressing the purpose of the preceding “walk” in the way of righteousness. These verses say that wisdom is always on the way of righteousness for the purposes of bestowing the same to those who find her. If sin is involved, then wisdom has not been followed.

[8:21]  ⁵ tn The Piel imperfect continues the verbal idea that the infinitive began in the parallel colon even though it does not have the vav on the form.

[8:21]  ⁶ tc The LXX adds at the end of this verse: “If I declare to you the things of daily occurrence, I will remember to recount the things of old.”

[1:13]  ⁷ tn Heb “find.” The use of the verb מָצָא (matsa’, “to find”) is deliberate understatement to rhetorically down-play the heinous act of thievery.

[1:13]  ⁸ tn Heb “all wealth of preciousness.”

[1:13]  ⁹ tn The noun שָׁלָל (shalal, “plunder”) functions as an adverbial accusative of material: “with plunder.” This term is normally used for the spoils of war (e.g., Deut 20:14; Josh 7:21; Judg 8:24, 25; 1 Sam 30:20) but here refers to “stolen goods” (so NCV, CEV; e.g., Isa 10:2; Prov 16:19; BDB 1022 s.v. 3). The enticement was to join a criminal gang and adopt a life of crime to enjoy ill-gotten gain (A. Cohen, Proverbs, 4). Cf. NAB, NRSV “booty”; TEV “loot.”

[12:21]  ¹⁰ tn Heb “is not allowed to meet to the righteous.”

[12:21]  ¹¹ tn Heb “all calamity.” The proper nuance of אָוֶן (’aven) is debated. It is normally understood metonymically (effect) as “harm; trouble,” that is, the result/effect of wickedness (e.g., Gen 50:20). Rashi, a Jewish scholar who lived a.d. 1040-1105, took it as “wickedness,” its primary meaning; “the righteous will not be caught up in wickedness.”

[12:21]  ¹² tn The expression רָע מָלְאוּ (malÿ’u ra’, “to be full of evil”) means (1) the wicked do much evil or (2) the wicked experience much calamity (cf. NAB, NIV, NRSV, NLT).

[20:17]  ¹³ tn Heb “bread of deceit” (so KJV, NAB). This refers to food gained through dishonest means. The term “bread” is a synecdoche of specific for general, referring to anything obtained by fraud, including food.

[20:17]  ¹⁴ tn Heb “a man.”

[20:17]  ¹⁵ sn The image of food and eating is carried throughout the proverb. Food taken by fraud seems sweet at first, but afterward it is not. To end up with a mouth full of gravel (a mass of small particles; e.g., Job 20:14-15; Lam 3:16) implies by comparison that what has been taken by fraud will be worthless and useless and certainly in the way (like food turning into sand and dirt).

[6:30]  ¹⁶ tn Heb “they do not despise.”

[6:30]  ¹⁷ tn Heb “himself” or “his life.” Since the word נֶפֶשׁ (nefesh, traditionally “soul”) refers to the whole person, body and soul, and since it has a basic idea of the bundle of appetites that make up a person, the use here for satisfying his hunger is appropriate.