Proverbs 3:4

3:4 Then you will find ¹  favor and good understanding, ² 

in the sight of God and people. ³ 

Proverbs 8:35

8:35 For the one who finds me finds ⁴  life

and receives ⁵  favor from the Lord.

Proverbs 12:2

12:2 A good person obtains favor from the Lord,

but the Lord ⁶  condemns a person with wicked schemes. ⁷ 

Proverbs 13:15

13:15 Keen insight ⁸  wins ⁹  favor,

but the conduct ¹⁰  of the unfaithful is harsh. ¹¹ 

Romans 14:17-18

14:17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit. 14:18 For the one who serves Christ in this way is pleasing to God and approved by people. ¹² 

[3:4]  ¹ 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]  ² 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 Lord and of men.” Tg. Prov 3:4 and Syriac Peshitta list all three words separately: “favor and good and understanding.” C. H. Toy (Proverbs [ICC], 59) suggests emending the MT’s שֵׂכֶל־טוֹב (sekhel-tov, “good understanding”) to שֵׁם־טוֹב (shem-tov, “a good name”). It is also possible to take the two words as a hendiadys: the favor of good understanding, meaning, a reputation for good understanding.

[3:4]  ³ tn Heb “man.”

[8:35]  ⁴ tc The Kethib reads plurals: “those who find me are finders of life”; this is reflected in the LXX and Syriac. But the Qere is singular: “whoever finds me finds life.” The Qere is generally favored as the original reading in such cases as these.

[8:35]  ⁵ tn The preterite with vav (ו) consecutive carries the same nuance as the perfect tense that came before it, setting out the timeless principle.

[12:2]  ⁶ tn Heb “but he condemns”; the referent (the Lord) has been specified in the translation for clarity.

[12:2]  ⁷ tn Heb “a man of wicked plans.” The noun מְזִמּוֹת (mÿzimmot, “evil plans”) functions as an attributive genitive: “an evil-scheming man.” Cf. NASB “a man who devises evil”; NAB “the schemer.”

[13:15]  ⁸ tn Heb “good insight.” The expression שֵׂכֶל־טוֹב (sekhel-tov) describes a person who has good sense, sound judgment, or wise opinions (BDB 968 s.v. שֵׂכֶל).

[13:15]  ⁹ tn Heb “gives”; NASB “produces.”

[13:15]  ¹⁰ tn Heb “way,” frequently for conduct, behavior, or lifestyle.

[13:15]  ¹¹ tc The MT reads אֵיתָן (’etan, “enduring; permanent; perennial”; BDB 450 s.v. יתן 1). Several scholars suggest that the text here is corrupt and the reading should be “harsh; hard; firm; rugged” (BDB 450 s.v. 2). G. R. Driver suggested that לֹא (lo’, “not”) was dropped before the word by haplography and so the meaning would have been not “enduring” but “passing away” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 181). The LXX, Syriac, and Tg. Prov 13:15 reflect a Hebrew Vorlage of תֹאבֵד (to’ved) “are destroyed.” The BHS editors suggest emending the text to אֵידָם (’edam) “their calamity” from אֵיד (’ed, “calamity, distress”; BDB 15 s.v.): “the way of the faithless [leads to] their calamity.” The idea of “harsh” or “hard” could also be drawn from a meaning of the word in the MT meaning “firm,” that is, enduring.

[14:18]  ¹² tn Grk “by men”; but ἄνθρωπος (anqrwpo") is generic here (“people”) since the contrast in context is between God and humanity.