Proverbs 7:26

7:26 for she has brought down ¹  many fatally wounded,

and all those she has slain are many. ² 

Proverbs 8:22

8:22 The Lord created ³  me as the beginning ⁴  of his works, ⁵ 

before his deeds of long ago.

Proverbs 24:16

24:16 Although ⁶  a righteous person may fall seven times, he gets up again,

but the wicked will be brought down ⁷  by calamity.

[7:26]  ¹ tn Heb “she has caused to fall.”

[7:26]  ² tn Heb “numerous” (so NAB, NASB, NRSV, NLT) or “countless.”

[8:22]  ³ tn There are two roots קָנָה (qanah) in Hebrew, one meaning “to possess,” and the other meaning “to create.” The earlier English versions did not know of the second root, but suspected in certain places that a meaning like that was necessary (e.g., Gen 4:1; 14:19; Deut 32:6). Ugaritic confirmed that it was indeed another root. The older versions have the translation “possess” because otherwise it sounds like God lacked wisdom and therefore created it at the beginning. They wanted to avoid saying that wisdom was not eternal. Arius liked the idea of Christ as the wisdom of God and so chose the translation “create.” Athanasius translated it, “constituted me as the head of creation.” The verb occurs twelve times in Proverbs with the meaning of “to acquire”; but the Greek and the Syriac versions have the meaning “create.” Although the idea is that wisdom existed before creation, the parallel ideas in these verses (“appointed,” “given birth”) argue for the translation of “create” or “establish” (R. N. Whybray, “Proverbs 8:22-31 and Its Supposed Prototypes,” VT 15 [1965]: 504-14; and W. A. Irwin, “Where Will Wisdom Be Found?” JBL 80 [1961]: 133-42).

[8:22]  ⁴ tn Verbs of creation often involve double accusatives; here the double accusative involves the person (i.e., wisdom) and an abstract noun in construct (IBHS 174-75 §10.2.3c).

[8:22]  ⁵ tn Heb “his way” (so KJV, NASB). The word “way” is an idiom (implied comparison) for the actions of God.

[24:16]  ⁵ tn The clause beginning with כִּי (ki) could be interpreted as causal or conditional; but in view of the significance of the next clause it seems better to take it as a concessive clause (“although”). Its verb then receives a modal nuance of possibility. The apodosis is then “and he rises up,” which could be a participle or a perfect tense; although he may fall, he gets up (or, will get up).

[24:16]  ⁶ tn The verb could be translated with an English present tense (“are brought down,” so NIV) to express what happens to the wicked in this life; but since the saying warns against being like the wicked, their destruction is more likely directed to the future.