Proverbs 8:36
Context8:36 But the one who does not find me 1 brings harm 2 to himself; 3
all who hate me 4 love death.”
Proverbs 10:3
Context10:3 The Lord satisfies 5 the appetite 6 of the righteous,
but he thwarts 7 the craving 8 of the wicked.
Proverbs 11:17
Context11:17 A kind person 9 benefits 10 himself, 11
but a cruel person brings himself trouble. 12
Proverbs 17:20
Context17:20 The one who has a perverse heart 13 does not find good, 14
and the one who is deceitful in speech 15 falls into trouble.
Proverbs 25:14
Context

[8:36] 1 tn Heb “the one sinning [against] me.” The verb חָטָא (khata’, “to sin”) forms a contrast with “find” in the previous verse, and so has its basic meaning of “failing to find, miss.” So it is talking about the one who misses wisdom, as opposed to the one who finds it.
[8:36] 2 tn The Qal active participle functions verbally here. The word stresses both social and physical harm and violence.
[8:36] 4 tn The basic idea of the verb שָׂנֵא (sane’, “to hate”) is that of rejection. Its antonym is also used in the line, “love,” which has the idea of choosing. So not choosing (i.e., hating) wisdom amounts to choosing (i.e., loving) death.
[10:3] 5 tn Heb “does not allow…to go hungry.” The expression “The
[10:3] 6 tn The term נֶפֶשׁ (nefesh) means “soul” but its root meaning is “throat” and it has a broad range of meanings; here it denotes “appetite” (BDB 660 s.v. 5.a; see, e.g., Pss 63:6; 107:9; Prov 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). The term could denote “desire” (BDB 660 s.v. 6.a) which would include the inner urge for success. By contrast, the wicked live unfulfilled lives – as far as spiritual values are concerned.
[10:3] 7 tn Heb “thrusts away” (cf. ASV, NASB); NLT “refuses to satisfy.” The verb הָדַף (hadaf) means “to thrust away; to push; to drive,” either to depose or reject (BDB 213 s.v.).
[10:3] 8 tn This verse contrasts the “appetite” of the righteous with the “craving” of the wicked. This word הַוַּה (havvah, “craving”) means “desire” often in a bad sense, as ‘the desire of the wicked,” which could not be wholesome (Ps 52:9).
[11:17] 9 tn Heb “man of kindness.”
[11:17] 10 tn The term גֹּמֶל (gomel) means “to deal fully [or “adequately”] with” someone or something. The kind person will benefit himself.
[11:17] 11 tn Heb “his own soul.” The term נֶפֶשׁ (nefesh, “soul”) is used as a synecdoche of part (= soul) for the whole (= person): “himself” (BDB 660 s.v. 4).
[11:17] 12 tn Heb “brings trouble to his flesh.”
[17:20] 13 tn The verse parallels two descriptions of the wicked person: “crooked/perverse of heart” (genitive of specification), and “turned away in his tongue” (deceitful). The first phrase describes twisted intentions. The second, using the Niphal participle (“one turned away”) with “tongue,” the metonymy of cause, describes one who has turned away from speaking truth. Cf. NLT “the twisted tongue tumbles into trouble.”
[17:20] 14 tn The phrase “does not find good” is a figure (tapeinosis) meaning, “will experience calamity.” The wicked person can expect trouble ahead.
[17:20] 15 tn Heb “tongue”; NIV “whose tongue is deceitful.”
[25:14] 17 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] 18 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] 19 tn Heb “a gift of falsehood.” This would mean that the individual brags about giving a gift, when there is no gift.