Proverbs 4:11

4:11 I will guide you ¹  in the way of wisdom

and I will lead you in upright paths. ² 

Proverbs 6:13

6:13 he winks with his eyes,

signals with his feet,

and points with his fingers; ³ 

Proverbs 26:18

26:18 Like a madman ⁴  who shoots

firebrands and deadly arrows, ⁵ 

Proverbs 5:13

5:13 For ⁶  I did not obey my teachers ⁷ 

and I did not heed ⁸  my instructors. ⁹ 

Proverbs 11:25

11:25 A generous person ¹⁰  will be enriched, ¹¹ 

and the one who provides water ¹²  for others ¹³  will himself be satisfied. ¹⁴ 

Proverbs 4:4

4:4 he taught me, and he said to me:

“Let your heart lay hold of my words;

keep my commands so that ¹⁵  you will live.

[4:11]  ¹ tn The form הֹרֵתִיךָ (horetikha) is the Hiphil perfect with a suffix from the root יָרָה (yarah, “to guide”). This and the parallel verb should be taken as instantaneous perfects, translated as an English present tense: The sage is now instructing or pointing the way.

[4:11]  ² tn Heb “in the tracks of uprightness”; cf. NAB “on straightforward paths.” Both the verb and the object of the preposition make use of the idiom – the verb is the Hiphil perfect from דֶּרֶךְ (derekh, related to “road; way”) and the object is “wagon tracks, paths.”

[6:13]  ³ sn The sinister sign language and gestures of the perverse individual seem to indicate any kind of look or gesture that is put on and therefore a form of deception if not a way of making insinuations. W. McKane suggests from the presence of חֹרֵשׁ (khoresh) in v. 14 that there may be some use of magic here (Proverbs [OTL], 325).

[26:18]  ⁵ tn The term כְּמִתְלַהְלֵהַּ (kÿmitlahleah) is the Hitpalpel participle of the quadriliteral verbal root לִהְלֵהַּ (lihleah), which means “to amaze; to startle” (BDB 529 s.v.). Here it functions as a substantive – the object of the preposition – and has the meaning of “madman” (cf. NRSV “maniac”). This is the only occurrence of the term.

[26:18]  ⁶ tn Heb “arrows and death” (so KJV, NASB). This expression can be understood as a nominal hendiadys: “deadly arrows” (so NAB, NIV).

[5:13]  ⁷ tn The vav that introduces this clause functions in an explanatory sense.

[5:13]  ⁸ tn The Hebrew term מוֹרַי (moray) is the nominal form based on the Hiphil plural participle with a suffix, from the root יָרָה (yarah). The verb is “to teach,” the common noun is “instruction, law [torah],” and this participle form is teacher (“my teachers”).

[5:13]  ⁹ sn The idioms are vivid: This expression is “incline the ear”; earlier in the first line is “listen to the voice,” meaning “obey.” Such detailed description emphasizes the importance of the material.

[5:13]  ¹⁰ tn The form is the Piel plural participle of לָמַד (lamad) used substantivally.

[11:25]  ⁹ tn Heb “the soul of blessing.” The genitive functions attributively. “Blessing” refers to a gift (Gen 33:11) or a special favor (Josh 15:19). The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.

[11:25]  ¹⁰ tn Heb “will grow fat.” Drawing on the standard comparison of fatness and abundance (Deut 32:15), the term means “become rich, prosperous.”

[11:25]  ¹¹ tn The verb מַרְוֶה (marveh, “to be saturated; to drink one’s fill”) draws a comparison between providing water for others with providing for those in need (e.g., Jer 31:25; Lam 3:15). The kind act will be reciprocated.

[11:25]  ¹² tn The phrase “for others” does not appear in the Hebrew but is implied by the causative Hiphil verb which normally takes a direct object; it is elided in the Hebrew for the sake of emphasis. It is supplied in the translation for the sake of clarity and smoothness.

[11:25]  ¹³ tn This verb also means “to pour water,” and so continues the theme of the preceding participle: The one who gives refreshment to others will be refreshed. BDB 924 s.v. רָוָה lists the form יוֹרֶא (yore’) as a Hophal imperfect of רָוָה (ravah, the only occurrence) and translates it “will himself also be watered” (cf. KJV, ASV, NASB). But the verb looks very much like a Hiphil of the root יָרָא (yara’, “to shoot; to pour”). So the editors of BHS suggest יוּאָר (yu’ar).

[4:4]  ¹¹ tn The imperative with the vav expresses volitional sequence after the preceding imperative: “keep and then you will live,” meaning “keep so that you may live.”