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(Pro 17:11)

³sn Those bent on rebellion will meet with retribution. The messenger could very well be a merciless messenger from the king; but the expression could also figuratively describe something God sends – storms, pestilence, or any other misfortune.

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(Pro 17:26)

²tn The verb עָנַשׁ, here a Qal infinitive construct, properly means “to fine” (cf. NAB, NRSV, NLT) but is taken here to mean “to punish” in general. The infinitive functions as the subject of the clause.

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(Pro 18:14)

¹tn Heb “the spirit of a man.” Because the verb of this clause is a masculine form, some have translated this line as “with spirit a man sustains,” but that is an unnecessary change.

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(Pro 19:3)

²tn The verb סָלַף (salaf) normally means “to twist; to pervert; to overturn,” but in this context it means “to subvert” (BDB 701 s.v.); cf. ASV “subverteth.”

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(Pro 19:8)

¹tn Heb “heart.” Most English versions translate as “wisdom,” but cf. NAB “intelligence.” This refers to a mind that works (e.g., Prov 7:7; 9:4).

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(Pro 19:21)

¹sn The plans (from the Hebrew verb חָשַׁב [khashav], “to think; to reckon; to devise”) in the human heart are many. But only those which God approves will succeed.

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(Pro 19:21)

³tn Heb “but the counsel of the Lord, it will stand.” The construction draws attention to the “counsel of the Lord”; it is an independent nominative absolute, and the resumptive independent pronoun is the formal subject of the verb.

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(Pro 20:3)

²sn One cannot avoid conflict altogether; but the proverb is instructing that at the first sign of conflict the honorable thing to do is to find a way to end it.

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(Pro 20:12)

²sn The verse not only credits God with making these faculties of hearing and sight and giving them to people, but it also emphasizes their spiritual use in God’s service.

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(Pro 20:30)

³sn Physical punishment may prove spiritually valuable. Other proverbs say that some people will never learn from this kind of punishment, but in general this may be the only thing that works for some cases.

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(Pro 21:9)

³tn Heb “a wife of contentions”; KJV “a brawling woman”; TEV, CEV “a nagging wife.” The Greek version has no reference to a quarrelsome wife, but instead mentions justice in a common house.

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(Pro 24:11)

¹sn God holds people responsible for rescuing those who are in mortal danger. The use of “death” and “slaughter” seems rather strong in the passage, but they have been used before in the book for the destruction that comes through evil.

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(Pro 24:15)

¹tn The word “wicked” could be taken as a vocative (cf. KJV, ASV, NASB, “O wicked man”); but since the next line refers to the wicked this is unlikely. It serves better as an adverbial accusative (“like the wicked”).

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(Pro 24:16)

¹sn The righteous may suffer adversity or misfortune any number of times – seven times here – but they will “rise” for virtue triumphs over evil in the end (R. N. Whybray, Proverbs [CBC], 140).

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(Pro 24:34)

¹tn Heb “a man of shield.” This could refer to an armed warrior (so NRSV) but in this context, in collocation with the other word for “robber” in the previous line, it must refer to an armed criminal.

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(Pro 25:1)

¹sn This section of the book of Proverbs contains proverbs attributed to Solomon but copied by Hezekiah’s sages (between 715 b.c. and 687 b.c.). Some scholars conclude that this has no historical value other than to report the later disposition that people thought they came from Solomon’s time, but if that were the only consideration, then that in itself would have to be considered as a piece of historical information. But if the reference is an earlier note in the collection, then it becomes more valuable for consideration. The proverbs in these lines differ from the earlier ones in that these are multiple line sayings using more similes; chapters 28-29 are similar to 10-16, but chapters 25-27 differ in having few references to God.

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(Pro 25:17)

²tn Heb “gets full.” This verb means “to be sated; to be satisfied; to be filled.” It is often used with reference to food, but here it refers to frequent visits that wear out one’s welcome (cf. NLT).

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(Pro 25:20)

²tn The second simile mentions pouring vinegar on soda. The LXX has “scab,” but that does not fit as a sensitive thing. The reference is to sodium carbonate (natural in Egypt) which can be neutralized with vinegar.

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(Pro 25:23)

³tn The phrase “brings forth” does not appear in Hebrew in this line but is implied by the parallelism with the previous line; it is supplied here in the translation for clarity.

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(Pro 26:7)

²tn The proverb does not begin with a כְּ (bet) preposition to indicate a simile; but the analogy within the verse makes it clear that the first line is the emblem. The conjunction vav then indicates the equation – “so.”