Footnotes

1. Proverbs 1:5 tn The term “also” does not appear in the Hebrew text, but is supplied in the translation since the audience has shifted from the young and inexperienced to those already having some wisdom. As such v. 5 functions as a parenthesis in the purpose statements of 1:1-7. The book is not just for beginners; even the wise can become wiser.
2. Proverbs 1:5 tn The verb יִשְׁמַע (yishmaʿ) functions as a jussive (rather than a imperfect, “he will hear”) as supported in conjunction with the following jussive וְיוֹסֶף (v^eyosef, “Let him add” or “so that he may add”).
3. Proverbs 1:5 tn Heb “add.” Or “increase” in insight. The Hiphil verb וְיוֹסֶף (v^eyosef) is a jussive rather than an imperfect as the final short vowel (segol) and accent on the first syllable shows (BDB 415 s.v. יָסַף Hiph).
4. Proverbs 1:5 tn The Niphal substantival participle נָבוֹן (navon, “discerning”), rather than the noun, is used to describe a person who is habitually characterized by discernment. 1:5 forms a striking contrast to 1:4—there was the simpleton and the youth, here the wise and discerning. Both need this book.
5. Proverbs 1:5 tn The noun תַּחְבֻּלָה (takhbulah, “direction; counsel”) refers to moral guidance (BDB 287 s.v.). It is related to חֹבֵל (khovel, “sailor”), חִבֵּל (khibbel, “mast”) and חֶבֶל (khevel, “rope; cord”), so BDB suggests it originally meant directing a ship by pulling ropes on the mast. It is used in a concrete sense of God directing the path of clouds (Job 37:12) and in a figurative sense of moral guidance (Prov 11:14; 20:18; 24:6). Here it refers to the ability to steer a right course through life (A. Cohen, Proverbs, 2).

Footnotes

1. Proverbs 3:35 tc MT reads מֵרִים (merim, “he lifts up”): singular Hiphil participle of רוּם (rum, “to rise; to exalt”), functioning verbally with the Lord as the implied subject: “but he lifts up fools to shame.” The LXX and Vulgate reflect the plural מְרִימִים (m^erimim, “they exalt”) with “fools” (כְּסִילִים, k^esilim) as the explicit subject: “but fools exalt shame.” The textual variant was caused by haplography or dittography of ים (yod and mem), depending on whether MT or the alternate tradition is original.
2. Proverbs 3:35 tn The noun קָלוֹן (qalon, “ignominy; dishonor; contempt”) is from קָלָה (qalah) which is an alternate form of קָלַל (qalal) which means (1) “to treat something lightly,” (2) “to treat with contempt [or, with little esteem]” or (3) “to curse.” The noun refers to personal disgrace or shame. While the wise will inherit honor, fools will be made a public display of dishonor. God lets fools entangle themselves in their folly in a way for all to see.

Footnotes

1. Proverbs 9:8 tn In view of the expected response for reproof, the text now uses a negated jussive to advise against the attempt. This is paralleled antithetically by the imperative in the second colon. This imperative is in an understood conditional clause: “if you reprove a wise person.”
2. Proverbs 9:8 tn Heb “lest he hate you.” The particle פֶּן (pen, “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.”
3. Proverbs 9:9 tn Heb “Give to the wise.” The object, “instruction” (or possibly rebuke), is implied. Most translations either supply the object (NIV, NLT, Holman) or change the verb to “instruct” (NASB, ESV, NKJV, NRSV).
4. Proverbs 9:9 sn The parallelism shows what Proverbs will repeatedly stress, that the wise person is the righteous person.
5. Proverbs 9:9 tn The Hiphil verb normally means “to cause to know, make known,” but here the context suggests “to teach” (so many English versions).
6. Proverbs 9:9 tn The term “his” does not appear in the Hebrew text, but is supplied for the sake of smoothness and clarity.

Footnotes