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Do not let mercy and truth[a] leave you;
bind them around your neck,
write them on the tablet of your heart.[b]
Then you will find[c] favor and good understanding,[d]
in the sight of God and people.[e]

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Footnotes

  1. Proverbs 3:3 tn The term חֶסֶד (khesed) can mean “mercy, loyal love, covenant love.” The two words חֶסֶד וֶאֱמֶת (khesed veʾemet, “mercy and truth”) are used together over two dozen times. Sometimes they are treated in parallel clauses and sometimes they are paired in a hendiadys, to be understood as “faithful mercy.” Here they are pictured as concrete objects to tie around one’s neck, so at that level they are distinct even though they complement each other.
  2. Proverbs 3:3 sn The picture of tying mercy and truth on the neck (also at 6:21) is similar to tying God’s commands on the hand or letting them be frontlets for the eyes (Deut 6:8; 11:18). To live by these characteristics is compared to wearing them like clothes, to have these qualities adorn the “wearer.” The picture of writing them on the heart emphasizes the inward appropriation of the teachings as a complement to their outward manifestation.
  3. Proverbs 3:4 tn The form וּמְצָא (umetsaʾ, “find”) is the imperative but it functions as a purpose/result statement. Following a string of imperatives (v. 3), the imperative with a prefixed vav introduces a volitive sequence expressing purpose or result (v. 4).
  4. Proverbs 3:4 tn The noun שֵׂכֶל (sekhel, “understanding”) does not seem to parallel חֵן (khen, “favor”). The LXX attaches the first two words to v. 3 and renders v. 4: “and devise excellent things in the sight of the Lord and of men.” Tg. Prov 3:4 and Syriac Peshitta list all three words separately: “favor and good and understanding.” C. H. Toy (Proverbs [ICC], 59) suggests emending the MT’s שֵׂכֶל־טוֹב (sekhel tov, “good understanding”) to שֵׁם־טוֹב (shem tov, “a good name”). It is also possible to take the two words as a hendiadys: the favor of good understanding, meaning, a reputation for good understanding.
  5. Proverbs 3:4 tn Heb “man.”

Do not let (A)kindness and truth leave you;
(B)Bind them around your neck,
(C)Write them on the tablet of your heart.
So you will (D)find favor and a (E)good [a]reputation
In the sight of God and man.

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Footnotes

  1. Proverbs 3:4 Lit understanding

Blessings of Obtaining Wisdom

13 Blessed[a] is the one[b] who has found[c] wisdom,
and the one who obtains[d] understanding.
14 For her[e] benefit[f] is more profitable[g] than silver,
and her[h] gain[i] is better[j] than gold.
15 She is more precious than rubies,
and none of the things you desire can compare[k] with her.[l]
16 Long life[m] is in her right hand;
in her left hand are riches and honor.
17 Her ways are very pleasant,[n]
and all her paths are peaceful.
18 She is like[o] a tree of life[p] to those who grasp onto her,
and everyone who takes hold of her will be blessed.[q]

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Footnotes

  1. Proverbs 3:13 tn Although the word אַשְׁרֵי (ʾashre, “blessed”) is frequently translated “happy” here (so KJV, ASV, NAB, NCV, NRSV, TEV, NLT), such a translation can be somewhat misleading. The core meaning of the word conveys “benefit” or “advantage,” sometimes meaning security. Though feeling glad about the benefit is often in view, “happy” is too narrow a translation. For example, Job 5:17 says the one whom God corrects is אַשְׁרֵי. Clearly the correction is a benefit; less clearly does it prompt inner happiness. On the other hand “blessed” should not be confused with בָּרַךְ (barakh) “to bless,” used in pronouncing blessings.
  2. Proverbs 3:13 tn Heb “the man” (also again in the following line).
  3. Proverbs 3:13 tn The verb מָצָא (matsaʾ) is a dynamic root in the perfect conjugation, best represented here by the English perfect “has found.” The formula with אַשְׁרֵי (ʾashre, “blessed”) most commonly uses the imperfect or participle for future or present activities. The perfect identifies an action in the past with continuing results. The present focus of the continuing results is sufficient to be in parallel with the following imperfect verb, which may be understood as present or future. The blessings, or benefits, that accrue to someone who has found wisdom are identified in the following verses.
  4. Proverbs 3:13 tn The precise meaning of the word פּוּק (puq) is unclear. It occurs only 7 times in the Bible and the meanings of cognates in other languages are disputed. It involves “obtaining” as is clear from its parallelism with מָצָא (matsaʾ; “to find”) here and elsewhere. But it is not clear whether it considers the process of obtaining or just the final achievement of obtaining (compare getting a wife in Prov 18:22). The lexical meaning affects one’s understanding of the imperfect form of the verb. If its lexical meaning focuses on the achievement, then it should probably be understood as future. This would work with the perfect verb in the first line to include those who will yet pursue and obtain understanding in receiving the benefits of wisdom. It could also be understood as a general present. If the lexical meaning includes the process of obtaining, that opens the possibilities of using the imperfect tense for progressive or habitual meaning.
  5. Proverbs 3:14 tn Heb “her profit.” The third person feminine singular suffix on the noun is probably a genitive of source: “from her.”
  6. Proverbs 3:14 tn Heb “profit.” The noun סַחַר (sakhar, “trading profit”) often refers to the financial profit of traveling merchants (Isa 23:3, 18; 45:14; HALOT 750 s.v.). The related participle describes a traveling “trader, dealer, wholesaler, merchant” (e.g., Gen 37:28; Prov 31:14; Isa 23:2; Ezek 27:36; HALOT 750 s.v. סחר qal.2). Here the noun is used figuratively to describe the moral benefit of wisdom.
  7. Proverbs 3:14 tn The noun סַחַר (“profit”) is repeated in this line for emphasis. The two usages draw upon slightly different nuances, creating a polysemantic wordplay. The moral “benefit” of wisdom is more “profitable” than silver.
  8. Proverbs 3:14 tn Heb “her yield.” The third person feminine singular suffix on the noun is probably a genitive of source: “from her.”
  9. Proverbs 3:14 tn Heb “yield.” The noun תְּבוּאָה (tevuʾah, “product; yield”) is normally used of crops and harvests (BDB 100 s.v. 1). Here it is figurative for the moral benefit of wisdom (BDB 100 s.v. 2.b).
  10. Proverbs 3:14 tn The phrase “is better” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
  11. Proverbs 3:15 tn The imperfect verb from יָסַד (yasad, “to establish be like; to resemble”) has a modal nuance here: “can [not] compare with.”
  12. Proverbs 3:15 tn Heb “All of your delights cannot compare with her.”
  13. Proverbs 3:16 tn Heb “length of days” (so KJV, ASV).
  14. Proverbs 3:17 tn Heb “her ways are ways of pleasantness” (so KJV, NRSV). The present translation contracts this expression for the sake of smoothness. The plural of דֶרֶךְ (derekh, “way”) is repeated for emphasis. The noun נֹעַם (noʿam, “pleasantness”) functions as an attributive genitive: “pleasant ways.”
  15. Proverbs 3:18 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor.
  16. Proverbs 3:18 sn The metaphor compares wisdom to the symbol of vitality and fullness of life. This might be an allusion to Gen 3:22, suggesting that what was lost as a result of the Fall may be recovered through wisdom: long and beneficial life (R. Marcus, “The Tree of Life in Proverbs,” JBL 62 [1943]: 117-20).
  17. Proverbs 3:18 tn The singular participle מְאֻשָּׁר (meʾushar, literally, “he will be blessed”) functions as a distributive singular for a plural subject (GKC 464 §145.l): “each and everyone will be blessed.” Not recognizing this point of syntax, the BHS editors unnecessarily suggest emending this singular form to the plural.

13 (A)Blessed is a person who finds wisdom,
And one who obtains understanding.
14 For [a]her (B)profit is better than the profit of silver,
And her produce better than gold.
15 She is (C)more precious than [b]jewels,
And nothing you desire compares with her.
16 [c](D)Long life is in her right hand;
In her left hand are (E)riches and honor.
17 Her (F)ways are pleasant ways,
And all her paths are (G)peace.
18 She is a (H)tree of life to those who take hold of her,
And happy are those who hold on to her.

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Footnotes

  1. Proverbs 3:14 I.e., the profit from Wisdom (personified)
  2. Proverbs 3:15 Lit corals
  3. Proverbs 3:16 Lit Length of days

35 The wise inherit honor,
but he holds fools up to[a] public contempt.[b]

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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 (merimim, “they exalt”) with “fools” (כְּסִילִים, kesilim) 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.

35 (A)The wise will inherit honor,
But fools [a]increase dishonor.

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Footnotes

  1. Proverbs 3:35 Lit raise high

Wisdom is supreme[a]—so[b] acquire wisdom,
and whatever you acquire,[c] acquire understanding![d]
Esteem her highly[e] and she will exalt you;
she will honor you if you embrace her.
She will place a fair[f] garland on your head;
she will bestow a beautiful crown[g] on you.”

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Footnotes

  1. Proverbs 4:7 tn The absolute and construct state of רֵאשִׁית (reʾshit) are identical (BDB 912 s.v.). Some treat רֵאשִׁית חָכְמָה (reʾshit khokhmah) as a genitive-construct phrase: “the beginning of wisdom” (cf. NAB, NASB, NRSV). Others take רֵאשִׁית as an absolute functioning as predicate and חָכְמָה as the subject: “wisdom is the first/chief thing” (cf. KJV, ASV). The context here suggests the predicate.
  2. Proverbs 4:7 tn The term “so” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and style.
  3. Proverbs 4:7 tn The noun קִנְיָן (qinyan) means “thing got or acquired; acquisition” (BDB 889 s.v.). With the preposition that denotes price, it means “with (or at the price of) all that you have acquired.” The point is that no price is too high for wisdom—give everything for it (K&D 16:108).
  4. Proverbs 4:7 tc The verse is not in the LXX; some textual critics delete the verse as an impossible gloss that interrupts vv. 6 and 8 (e.g., C. H. Toy, Proverbs [ICC], 88).
  5. Proverbs 4:8 tn The verb is the Pilpel imperative from סָלַל (salal). In its ten Qal uses, it means to pile up, usually in building a road. The two uses in the doubling stems (here and Exod 9:17) are resultative or plurative, meaning “to raise up, to exalt.” To grant her a high position implies esteeming her.
  6. Proverbs 4:9 sn The personification of wisdom continues with the bestowal of a wreath for the head (e.g., 1:9). The point is that grace will be given to the individual like a wreath about the head.
  7. Proverbs 4:9 sn This verse uses wedding imagery: The wife (wisdom) who is embraced by her husband (the disciple) will place the wedding crown on the head of her new bridegroom. Wisdom, like a virtuous wife, will crown the individual with honor and grace. In vv. 4-9 Murphy points out the four fold repetition of “acquire” (קָנָה, qanah), the same term used of Boaz taking Ruth as a wife (Ruth 4:8, 10), and the calls to love her (Prov 4:6) and embrace her (4:8) (R. Murphy, Proverbs [WBC], 27). This section personifies wisdom and portrays the pursuit of wisdom as a paramount romantic pursuit.

(A)The [a]beginning of wisdom is: (B)Acquire wisdom;
And with all your possessions, acquire understanding.
(C)Prize her, and she will exalt you;
She will honor you if you embrace her.
She will place (D)on your head a garland of grace;
She will present you with a crown of beauty.”

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Footnotes

  1. Proverbs 4:7 Or primary thing is wisdom

The memory[a] of the righteous is a blessing,
but the reputation[b] of the wicked will rot.[c]

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Footnotes

  1. Proverbs 10:7 sn “Memory” (זֵכֶר, zekher) and “name” are often paired as synonyms. “Memory” in this sense has to do with reputation, fame. One’s reputation will be good or bad by righteousness or wickedness respectively.
  2. Proverbs 10:7 tn Heb “name.” The term “name” often functions as a metonymy of association for reputation (BDB 1028 s.v. שֵׁם 2.b).
  3. Proverbs 10:7 tn The editors of BHS suggest a reading “will be cursed” to make a better parallelism, but the reading of the MT is more striking as a metaphor.sn To say the wicked’s name will rot means that the name will be obliterated from memory (Exod 17:14; Deut 25:19), leaving only a bad memory for a while.

The (A)mentioning of the righteous is a blessing,
But (B)the name of the wicked will rot.

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16 A generous woman[a] gains honor,
and ruthless men[b] seize wealth.[c]

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Footnotes

  1. Proverbs 11:16 tn Heb “a woman of grace.” The genitive חֵן (khen, “grace”) functions as an attributive adjective. The contrast is between “a gracious woman” (אֵשֶׁת־חֵן, ʾeshet khen), a woman who is not only graceful but generous, and “powerful men,” a term usually having a bad sense, such as tyrants or ruthless men.
  2. Proverbs 11:16 tn Heb “those who are terrifying.” The term עָרִיץ (ʿarits) refers to a person who strikes terror into the hearts of his victims. The term refers to a ruthless person who uses violence to overcome his victims (BDB 792 s.v.). Cf. ASV, NASB, NLT “violent men”; NRSV “the aggressive.”
  3. Proverbs 11:16 tc The LXX adds: “She who hates virtue makes a throne for dishonor; the idle will be destitute of means.” This reading is followed by several English versions (e.g., NAB, NEB, NRSV, TEV). C. H. Toy concludes that MT provides remnants of the original, but that the LXX does not provide the full meaning (Proverbs [ICC], 229).sn The implication is that the ruthless men will obtain wealth without honor, and therefore this is not viewed as success by the writer.

16 A (A)gracious woman attains honor,
And ruthless men attain riches.

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26 People will curse[a] the one who withholds grain,[b]
but they will praise[c] the one who sells it.[d]
27 The one who diligently seeks[e] good seeks favor,
but the one who searches for[f] evil—it will come to him.[g]

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Footnotes

  1. Proverbs 11:26 tn The direct object suffix on the verb picks up on the emphatic absolute phrase: “they will curse him—the one who withholds grain.”
  2. Proverbs 11:26 sn The proverb refers to a merchant who holds back his grain from the free market to raise prices when there is a great need for the produce. It is assumed that merchants are supposed to have a social conscience.
  3. Proverbs 11:26 tn Heb “but a blessing is for the head of the one who sells.” The parallelism with “curse” suggests that בְּרָכָה (berakhah) “blessing” means “praise.”
  4. Proverbs 11:26 tn Heb “for the head of the one who sells.” The term “head” functions as a synecdoche of part (= head) for the whole (= person). The head is here emphasized because it is the “crowning” point of praise. The direct object (“it”) is not in the Hebrew text but is implied.
  5. Proverbs 11:27 tn Two separate words are used here for “seek.” The first is שָׁחַר (shakhar, “to seek diligently”) and the second is בָּקַשׁ (baqash, “to seek after; to look for”). Whoever is seeking good is in effect seeking favor—from either God or man (e.g., Ps 5:12; Isa 49:8).
  6. Proverbs 11:27 tn The participle דֹּרֵשׁ (doresh) means “to seek; to inquire; to investigate.” A person generally receives the consequences of the kind of life he seeks.
  7. Proverbs 11:27 tn The verb is the imperfect tense, third feminine singular, referring to “evil,” the object of the participle.

26 One who withholds grain, the (A)people will curse him,
But (B)blessing will be on the head of him who (C)sells it.
27 One who diligently seeks good seeks favor,
But (D)one who seeks evil, evil will come to him.

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A person[a] will be praised in accordance with[b] his wisdom,
but the one with a bewildered mind[c] will be despised.

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Footnotes

  1. Proverbs 12:8 tn Heb “a man.”
  2. Proverbs 12:8 tn Heb “to the mouth of.” This idiom means “according to” (BDB 805 s.v. פֶּה 6.b.(b); cf. KJV, NAB, NIV). The point is that praise is proportionate to wisdom.
  3. Proverbs 12:8 tn Heb “bent of mind.” The verb עָוָּה (ʿavah) occurs four times in the Niphal. In Isa 21:3 and Ps 38:6 it describes someone who is dazed or bewildered; in 1 Sam 20:30 it is derogatory, probably meaning moral perversity. Here it contrasts wisdom, so “bewildered” is likely, but it may also mean “perverse” (NASB, NRSV, NKJV), “warped” (NIV, NLT), “twisted” (ESV). The noun לֵב (lev, “mind, heart”) is a genitive of specification. It functions as a metonymy of association for “mind; thoughts” (BDB 524 s.v. 3) and “will; volition” (BDB 524 s.v. 4). This person does not perceive things as they are, and so makes wrong choices. His thinking is all wrong.

A person will be praised according to his insight,
But one of perverse [a]mind will be despised.

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Footnotes

  1. Proverbs 12:8 Lit heart

Better is a person of humble standing[a] who works for himself,[b]
than one who pretends to be somebody important[c] yet has no food.

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Footnotes

  1. Proverbs 12:9 tn Heb “one who is lightly regarded.” The verb קָלָה (qalah) means “to be lightly esteemed; to be dishonored; to be degraded” (BDB 885 s.v.).
  2. Proverbs 12:9 tn Or “who accomplishes [something] for himself.” This is another possible meaning of the Hebrew underlying the LXX (see below). All of the possible options suggest that this person still has something of their own in contrast to the pretentious person in the second half of the saying.tc The MT reads וְעֶבֶד לוֹ (veʿeved lo), which may mean “has a servant” or “is a servant for himself.” The LXX, Syriac, Vulgate and at least one Medieval Hebrew manuscript read the consonants as וְעֹבֵד לוֹ (veʿoved lo) “who serves (works for) himself.” The editors of BHS suggest a slight emendation to וַעֲבוּר לוֹ (vaʿavur lo) “and the produce belongs to him.” The meaning produce (cf. Josh 5:11) is a fitting parallel to “food” and the end of the verse, but the suggestion has no textual support.
  3. Proverbs 12:9 tn Heb “who makes himself out to be important,” “who feigns importance,” or “to boast.” The verb is a Hitpael participle from כָּבֵד (kaved), “to be weighty; to be honored; to be important”). See BDB 458 s.v. כָּבֵד Hitp.2 and HALOT 456 s.v. כָּבֵד.sn This individual lives beyond his financial means in a vain show to impress other people and thus cannot afford to put food on the table.

Better is one who is lightly esteemed and has a servant,
Than one who honors himself and lacks bread.

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15 Keen insight[a] wins[b] favor,
but the conduct[c] of the treacherous ends[d] in destruction.[e]

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Footnotes

  1. Proverbs 13:15 tn Heb “good insight.” The expression שֵׂכֶל־טוֹב (sekhel tov) describes a person who has good sense, sound judgment, or wise opinions (BDB 968 s.v. שֵׂכֶל).
  2. Proverbs 13:15 tn Heb “gives”; NASB “produces.”
  3. Proverbs 13:15 tn Heb “way,” frequently for conduct, behavior, or lifestyle.
  4. Proverbs 13:15 tn The Hebrew has a nominal clause: “the way [conduct] of the treacherous [is] destruction.” The verb “ends [in]” is supplied for style and in keeping with the image of a pathway leading to a destination.
  5. Proverbs 13:15 tc The MT reads אֵיתָן (ʾetan, “enduring; permanent; perennial”; BDB 450 s.v. יתן 1), which gives a meaning not consistent with the teachings of Proverbs. Several scholars suggest that the text here needs revision. G. R. Driver suggested that לֹא (loʾ, “not”) was dropped before the word by haplography and so the meaning would have been not “enduring” but “passing away” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 181). The LXX reads “the ways of the contemptuous [lead] to destruction” which, supported by the Syriac, may reflect an underlying text of אֵידָם (ʾedam) “their calamity” or just אֵיד (ʾed, “calamity, distress”; BDB 15 s.v.). The Targum reflects a text of תֹאבֵד (toʾved) “will perish, be destroyed.”

15 (A)Good understanding produces favor,
But the way of the treacherous is [a]their own disaster.

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Footnotes

  1. Proverbs 13:15 Cf. LXX in destruction; MT constant

18 The one who neglects[a] discipline ends up in[b] poverty and shame,
but the one who accepts reproof is honored.[c]

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Footnotes

  1. Proverbs 13:18 tn The verb III פָּרַע (paraʿ) normally means “to let go; to let alone” and here “to neglect; to avoid; to reject” (BDB 828 s.v.).
  2. Proverbs 13:18 tn The phrase “ends up in” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
  3. Proverbs 13:18 sn Honor and success are contrasted with poverty and shame; the key to enjoying the one and escaping the other is discipline and correction. W. McKane, Proverbs (OTL), 456, notes that it is a difference between a man of weight (power and wealth, from the idea of “heavy” for “honor”) and the man of straw (lowly esteemed and poor).

18 Poverty and shame will come to one who (A)neglects [a]discipline,
But one who complies with rebuke will be honored.

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Footnotes

  1. Proverbs 13:18 Or instruction

35 The king shows favor[a] to a wise[b] servant,
but his wrath falls on[c] one who acts shamefully.

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Footnotes

  1. Proverbs 14:35 tn Heb “the favor of a king.” The noun “king” functions as a subjective genitive: “the king shows favor….”
  2. Proverbs 14:35 sn The wise servant is shown favor, while the shameful servant is shown anger. Two Hiphil participles make the contrast: מַשְׂכִּיל (maskil, “wise”) and מֵבִישׁ (mevish, “one who acts shamefully”). The wise servant is a delight and enjoys the favor of the king because he is skillful and clever. The shameful one botches his duties; his indiscretions and incapacity expose the master to criticism (W. McKane, Proverbs [OTL], 470).
  3. Proverbs 14:35 tn Heb “is” (so KJV, ASV).

35 The king’s favor is toward a (A)servant who acts wisely,
But his anger is toward him who acts shamefully.

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