Proverbs 31:28

31:28 Her children rise up ¹  and call her blessed,

her husband ²  also praises her:

Proverbs 12:8

12:8 A person ³  is praised in accordance with ⁴  his wisdom,

but the one who has a twisted mind ⁵  is despised.

Proverbs 20:14

20:14 “It’s worthless! It’s worthless!” ⁶  says the buyer, ⁷ 

but when he goes on his way, he boasts. ⁸ 

Proverbs 25:14

25:14 Like cloudy skies and wind that produce no rain, ⁹ 

so is the one who boasts ¹⁰  of a gift not given. ¹¹ 

Proverbs 27:2

27:2 Let another ¹²  praise you, and not your own mouth; ¹³ 

someone else, ¹⁴  and not your own lips.

Proverbs 28:4

28:4 Those who forsake the law ¹⁵  praise the wicked, ¹⁶ 

but those who keep the law contend ¹⁷  with them.

Proverbs 31:31

31:31 Give ¹⁸  her credit for what she has accomplished, ¹⁹ 

and let her works praise her ²⁰  in the city gates. ²¹ 

Proverbs 27:1

27:1 Do not boast ²²  about tomorrow; ²³ 

for you do not know ²⁴  what a day may bring forth.

Proverbs 31:30

31:30 Charm is deceitful ²⁵  and beauty is fleeting, ²⁶ 

but a woman who fears the Lord ²⁷  will be praised.

[31:28]  ¹ tn The first word of the nineteenth line begins with ק (qof), the nineteenth letter of the Hebrew alphabet.

[31:28]  ² tn The text uses an independent nominative absolute to draw attention to her husband: “her husband, and he praises her.” Prominent as he is, her husband speaks in glowing terms of his noble wife.

[12:8]  ³ tn Heb “a man.”

[12:8]  ⁴ tn Heb “to the mouth of.” This idiom means “according to” (BDB 805 s.v. פֶּה 6.b.(b); cf. KJV, NAB, NIV). The point is that praise is proportionate to wisdom.

[12:8]  ⁵ tn Heb “crooked of heart”; cf. NAB, NLT “a warped mind” (NIV similar). The noun לֵב (lev, “heart”) is an attributive genitive. It functions as a metonymy of association for “mind; thoughts” (BDB 524 s.v. 3) and “will; volition” (BDB 524 s.v. 4). He does not perceive things as they are, so he makes all the wrong choices. His thinking is all wrong.

[20:14]  ⁵ tn Heb “[It is] bad, [it is] bad.” Since “bad” can be understood in some modern contexts as a descriptive adjective meaning “good,” the translation uses “worthless” instead – the real point of the prospective buyer’s exclamation.

[20:14]  ⁶ sn This proverb reflects standard procedure in the business world. When negotiating the transaction the buyer complains how bad the deal is for him, or how worthless the prospective purchase, but then later brags about what a good deal he got. The proverb will alert the inexperienced as to how things are done.

[20:14]  ⁷ tn The Hitpael imperfect of הָלַל (halal) means “to praise” – to talk in glowing terms, excitedly. In this stem it means “to praise oneself; to boast.”

[25:14]  ⁷ sn The emblem now is one of clouds and winds that would be expected to produce rain; they gain attention and raise people’s expectations but prove to be disappointing when no rain is forthcoming, and hence could be thought of as deceitful.

[25:14]  ⁸ tn The form מִתְהַלֵּל (mithallel) is the Hitpael participle of the well-known word for “praise”; but in this stem it means “to praise oneself” or “to boast.” The description of “windbag” seems appropriate in this context.

[25:14]  ⁹ tn Heb “a gift of falsehood.” This would mean that the individual brags about giving a gift, when there is no gift.

[27:2]  ⁹ tn Heb “a stranger.” This does not necessarily refer to a non-Israelite, as has been demonstrated before in the book of Proverbs, but these are people outside the familiar and accepted circles. The point is that such a person would be objective in speaking about your abilities and accomplishments.

[27:2]  ¹⁰ sn “Mouth” and “lips” are metonymies of cause; they mean “what is said.” People should try to avoid praising themselves. Self praise can easily become a form of pride, even if it begins with trivial things. It does not establish a reputation; reputation comes from what others think about you.

[27:2]  ¹¹ tn “a foreigner”; KJV, ASV, NASB, NRSV “a stranger.”

[28:4]  ¹¹ 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]  ¹² 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]  ¹³ 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.”

[31:31]  ¹³ tn The first word of the twenty-second line begins with ת (tav), the last letter of the Hebrew alphabet.

[31:31]  ¹⁴ tn Heb “Give her from the fruit of her hands.” The expression “the fruit of her hands” employs two figures. The word “fruit” is a figure known as hypocatastasis, an implied comparison, meaning “what she produces.” The word “hand” is a metonymy of cause, meaning her efforts to produce things. So the line is saying essentially “give her her due.” This would either mean give her credit for what she has done (the option followed by the present translation; cf. TEV) or reward her for what she has done (cf. NAB, NIV, NLT).

[31:31]  ¹⁵ sn Psalm 111 began with the imperative יָה הָלְלוּ (halÿlu yah, “praise the Lord”), and this poem ends with the jussive וִיהָלְלוּהָּ (vihalÿluha, “and let [her works] praise her”). Psalm 111:2 speaks of God’s works, and this verse of the woman’s (or wisdom’s) works that deserve praise.

[31:31]  ¹⁶ tn “Gates” is a metonymy of subject. It refers to the people and the activity that occurs in the gates – business dealings, legal transactions, and social meetings. The term “city” is supplied in the translation for clarity. One is reminded of the acclaim given to Ruth by Boaz: “for all the gate of my people knows that you are a noble woman [אֵשֶׁת חַיִל, ’eshet khayil]” (Ruth 3:11).

[27:1]  ¹⁵ tn The form אַל־תִּתְהַלֵּל (’al-tithallel) is the Hitpael jussive negated; it is from the common verb “to praise,” and so in this setting means “to praise oneself” or “to boast.”

[27:1]  ¹⁶ sn The word “tomorrow” is a metonymy of subject, meaning what will be done tomorrow, or in the future in general.

[27:1]  ¹⁷ sn The expression “you do not know” balances the presumption of the first line, reminding the disciple of his ignorance and therefore his need for humility (e.g., Matt 6:34; Luke 12:20; Jas 4:13-16).

[31:30]  ¹⁷ tn The first word of the twenty-first line begins with שׁ (shin), the twenty-first letter of the Hebrew alphabet. The graphic distinction between שׁ (shin) and שׂ (sin) had not been made at the time the book of Proverbs was written; that graphic distinction was introduced by the Masoretes, ca. a.d. 1000.

[31:30]  ¹⁸ sn The verse shows that “charm” and “beauty” do not endure as do those qualities that the fear of the Lord produces. Charm is deceitful: One may be disappointed in the character of the one with beauty. Beauty is vain (fleeting as a vapor): Physical appearance will not last. The writer is not saying these are worthless; he is saying there is something infinitely more valuable.

[31:30]  ¹⁹ sn This chapter describes the wise woman as fearing the Lord. It is the fear of the Lord that is the beginning of wisdom – that was the motto of the book (1:7). Psalm 111:10 also repeats that the fear of the Lord is the beginning of wisdom.