Bible in 90 Days

Footnotes

1. Psalm 135:1 sn Psalm 135. The psalmist urges God’s people to praise him because he is the incomparable God and ruler of the world who has accomplished great things for Israel.
2. Psalm 135:2 tn Heb “stand.”
3. Psalm 135:3 tn Heb “for [it is] pleasant.” The translation assumes that it is the Lord’s “name” that is pleasant. Another option is to understand the referent of “it” as the act of praising (see Ps 147:1).
4. Psalm 135:4 tn Or “for.”
5. Psalm 135:4 sn His special possession. The language echoes Exod 19:5; Deut 7:6; 14:2; 26:18. See also Mal 3:17.
6. Psalm 135:5 tn Or “for.”
7. Psalm 135:9 tn Or “signs” (see Ps 65:8).
8. Psalm 135:9 tn Or “portents”; “omens” (see Ps 71:7). The Egyptian plagues are alluded to here.
9. Psalm 135:13 tn Or “is forever.”
10. Psalm 135:13 tn Heb “O Lord, your remembrance [is] for a generation and a generation.” See Ps 102:12.
11. Psalm 135:14 tn Heb “judges,” but here the idea is that the Lord “judges on behalf of” his people. The imperfect verbal forms here and in the next line draw attention to the Lord’s characteristic actions.
12. Psalm 135:14 sn Verse 14 echoes Deut 32:36, where Moses affirms that God mercifully relents from fully judging his wayward people.
13. Psalm 135:15 tn Heb “the work of the hands of man.”
14. Psalm 135:17 tn Heb “indeed, there is not breath in their mouth.” For the collocation אַף אֵין (ʾaf ʾen, “indeed, there is not”) see Isa 41:26. Another option is to take אַף as “nose” (see Ps 115:6), in which case one might translate, “a nose, [but] they have no breath in their mouths.”
15. Psalm 135:18 tn Heb “will be.” Another option is to take the prefixed verbal form as a prayer, “may those who make them end up like them.” sn Because the idols are lifeless, they cannot help their worshipers in times of crisis. Consequently the worshipers end up as dead as the gods in which they trust.
16. Psalm 135:19 tn Heb “house” (here and in the next two lines).
17. Psalm 135:20 tn Heb “fearers.”
18. Psalm 135:21 tn Heb “praised be the Lord from Zion.”
19. Psalm 136:1 sn Psalm 136. In this hymn the psalmist affirms that God is praiseworthy because of his enduring loyal love, sovereign authority, and compassion. Each verse of the psalm concludes with the refrain “for his loyal love endures.”
20. Psalm 136:1 tn Or “is forever.”
21. Psalm 136:13 tn Or “cut.”
22. Psalm 136:13 tn Heb “Reed Sea” (also in v. 15). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.
23. Psalm 136:13 tn Heb “into pieces.”
24. Psalm 136:15 tn Or “shook off.”
25. Psalm 136:23 tn Heb “who, in our low condition, remembered us.”
26. Psalm 136:25 tn Heb “to all flesh,” which can refer to all people (see Pss 65:2; 145:21) or more broadly to mankind and animals. Elsewhere the psalms view God as the provider for all living things (see Pss 104:27-28; 145:15).
27. Psalm 137:1 sn Psalm 137. The Babylonian exiles lament their condition, vow to remain loyal to Jerusalem, and appeal to God for revenge on their enemies.
28. Psalm 137:1 tn Heb “there we sit down, also we weep.”
29. Psalm 137:3 tn Heb “ask us [for] the words of a song.”
30. Psalm 137:3 tn Heb “our [?] joy.” The derivation and meaning of the Hebrew phrase תוֹלָלֵינוּ (tolalenu, “our [?]”) are uncertain. A derivation from תָּלַל (talal, “to mock”) fits contextually, but this root occurs only in the Hiphil stem. For a discussion of various proposals, see L. C. Allen, Psalms 101-150 (WBC), 236.
31. Psalm 137:3 tn Heb “from a song of Zion.” Most modern translations read, “one of the songs of Zion,” taking the preposition מִן (min, “from”) as partitive and “song” as collective. The present translation assumes the mem (ם) is enclitic, being misunderstood later as the prefixed preposition.
32. Psalm 137:5 tn Heb “may my right hand forget.” In this case one must supply an object, such as “how to move” or “its skill.” The elliptical nature of the text has prompted emendations (see L. C. Allen, Psalms 101-150 [WBC], 236). The translation assumes an emendation to תִּכְשַׁח (tikhshakh), from an otherwise unattested root כָּשַׁח (kashakh), meaning “to be crippled; to be lame.” See HALOT 502 s.v. כשׁח, which cites Arabic cognate evidence in support of the proposal. The difficulty of the MT can be explained as an error of transposition facilitated by the use of שָׁכַח (shakhakh, “forget”) just before this.
33. Psalm 137:6 tn Heb “if I do not lift up Jerusalem over the top of my joy.”
34. Psalm 137:7 tn Heb “remember, O Lord, against the sons of Edom, the day of Jerusalem.”
35. Psalm 137:7 tn Heb “lay [it] bare, lay [it] bare.”
36. Psalm 137:8 tn Heb “O devastated daughter of Babylon.” The psalmist dramatically anticipates Babylon’s demise.
37. Psalm 137:8 tn Heb “O the happiness of the one who repays you your wage which you paid to us.”
38. Psalm 137:9 sn For other references to the wholesale slaughter of babies in the context of ancient Near Eastern warfare, see 2 Kgs 8:12; Isa 13:16; Hos 13:16; Nah 3:10.
39. Psalm 138:1 sn Psalm 138. The psalmist vows to thank the Lord for his deliverance and protection.
40. Psalm 138:1 tn The referent of the Hebrew term אֱלֹהִים (ʾelohim) is unclear. It refers either to the angelic assembly (see Gen 3:5; Ps 8:5) or to the pagan gods (see Pss 82:1, 6; 86:8; 97:7), in which case the psalmist’s praise takes on a polemical tone.
41. Psalm 138:2 tc The MT reads, “for you have made great over all your name your word.” If retained, this must mean that God’s mighty intervention, in fulfillment of his word of promise, surpassed anything he had done prior to this. However, the statement is odd and several emendations have been proposed. Some read, “for you have exalted over everything your name and your word,” while others suggest, “for you have exalted over all the heavens your name and your word.” The translation assumes an emendation of “your name” to “your heavens” (a construction that appears in Pss 8:3 and 144:5). The point is that God has been faithful to his promise and the reliability of that promise is apparent to all. For a fuller discussion of these options, see L. C. Allen, Psalms 101-150 (WBC), 244.
42. Psalm 138:3 tn Heb “in the day.”
43. Psalm 138:3 tn Heb “you made me bold in my soul [with] strength.”
44. Psalm 138:4 tn The prefixed verbal forms here and in the following verse are understood as jussives, for the psalmist appears to be calling upon the kings to praise God. Another option is to take them as imperfects and translate, “the kings of the earth will give thanks…and will sing.” In this case the psalmist anticipates a universal response to his thanksgiving song.
45. Psalm 138:4 tn Heb “the words of your mouth.”
46. Psalm 138:5 tn Heb “ways.”
47. Psalm 138:5 tn Heb “great.”
48. Psalm 138:6 tc The form of the verb is יְיֵדָע (y^eyedaʿ) commonly understood to be Qal of יָדַע I (yadaʿ), although the Qal should not have two yod’s. Most likely one י (yod) should be deleted as dittography, or the second should be read as a ו (vav) and the form be understood as a Hifil.tn The Hifil of יָדַע II (yadaʿ) means “to humiliate,” causative of the Qal “be submissive, humbled, quiet” (cf. Job 21:19; Prov 5:6; Isa 45:4; Jer 14:18; Hos 9:7). DCH supposes that the Qal can mean “to humiliate” in this verse. The more common homophonous root יָדַע means “to know,” sometimes with the nuance “to care for.” Alternatively the adjective גָּבֹהַּ (gavoah) can be understood as the subject, referring to God, “the exalted one cares for [the lowly] from a distance,” but the parallel thought in the next verse favors a contrast in this verse also.
49. Psalm 138:7 tn Or “distress.”
50. Psalm 138:7 tn Heb “against the anger of my enemies you extend your hand.”
51. Psalm 138:8 tn Heb “avenges on my behalf.” For the meaning “to avenge” for the verb גָּמַר (gamar), see HALOT 197-98 s.v. גמר.
52. Psalm 138:8 tn Heb “the works of your hands.” Many medieval Hebrew mss read the singular, “work of your hands.”
53. Psalm 139:1 sn Psalm 139. The psalmist acknowledges that God, who created him, is aware of his every action and thought. He invites God to examine his motives, for he is confident they are pure.
54. Psalm 139:1 tn The statement is understood as generalizing—the psalmist describes what God typically does.
55. Psalm 139:3 tn Heb “my traveling and my lying down you measure.” The verb זָרָה (zarah, “to measure”) is probably here a denominative from זֶרֶת (zeret, “a span; a measure”), though some derive it from זָרָה (zarat, “to winnow; to sift”; see BDB 279-80 s.v. זָרָה).
56. Psalm 139:3 tn Heb “all my ways.”
57. Psalm 139:4 tn Or “for.”
58. Psalm 139:4 tn Heb “look, O Lord, you know all of it.”
59. Psalm 139:6 tn Heb “too amazing [is this] knowledge for me, it is elevated, I cannot attain to it.”
60. Psalm 139:7 tn Heb “Where can I go from your spirit, and where from your face can I flee?” God’s “spirit” may refer here (1) to his presence (note the parallel term, “your face,” and see Ps 104:29-30, where God’s “face” is his presence and his “spirit” is the life-giving breath he imparts) or (2) to his personal Spirit (see Ps 51:10).
61. Psalm 139:8 tn The Hebrew verb סָלַק (salaq, “to ascend”) occurs only here in the OT, but the word is well-attested in Aramaic literature from different time periods and displays a wide semantic range (see DNWSI 2:788-90).
62. Psalm 139:8 tn The verb יָצַע (yatzaʿ) is rare in the Bible (see Isa 58:5 also Hiphil, and Isa 1:14; Est 4:3 for Hophal examples). There are three main options for understanding this phrase. It may mean “to descend to Sheol,” as in the LXX. This takes the motion in the verb as very generic for this context and understands “Sheol” without a preposition as the default “to Sheol.” Many translations take it as spreading out [something] to act as a bed, couch, or area to lie down. It is uncertain that the idea of a bed has to be implied and this does not required to fit the other contexts. Or, as taken here, it may “to spread [oneself] out, to sprawl.” Each view has merits and it is difficult to decide because the are so few examples.
63. Psalm 139:8 tn Heb “look, you.”
64. Psalm 139:9 tn Heb “rise up.”
65. Psalm 139:9 sn On the wings of the dawn. This personification of the “dawn” may find its roots in mythological traditions about the god Shachar, whose birth is described in an Ugaritic myth (see G. R. Driver, Canaanite Myths and Legends, 126) and who is mentioned in Isa 14:12 as the father of Helel.
66. Psalm 139:9 tn Heb “at the end.”
67. Psalm 139:11 tn The Hebrew verb שׁוּף (shuf), which means “to crush; to wound,” in Gen 3:15 and Job 9:17, is problematic here. For a discussion of attempts to relate the verb to Arabic roots, see L. C. Allen, Psalms 101-150 (WBC), 251. Many emend the form to יְשׂוּכֵּנִי (y^esukkeni), from the root שָׂכַך (sakhakh, “to cover,” an alternate form of סָכַך [sakhakh]), a reading assumed in the present translation.
68. Psalm 139:11 tn Heb “and night, light, around me.”
69. Psalm 139:12 tn The words “to see” are supplied in the translation for clarification and for stylistic reasons.
70. Psalm 139:12 tn Heb “shines like.”
71. Psalm 139:12 tn Heb “like darkness, like light.”
72. Psalm 139:13 tn Or “for.”
73. Psalm 139:13 tn Heb “my kidneys.” The kidneys were sometimes viewed as the seat of one’s emotions and moral character (cf. Pss 7:9; 26:2). A number of translations, recognizing that “kidneys” does not communicate this idea to the modern reader, have generalized the concept: “inmost being” (NAB, NIV); “inward parts” (NASB, NRSV); “the delicate, inner parts of my body” (NLT). In the last instance, the focus is almost entirely on the physical body rather than the emotions or moral character. The present translation, by using a hendiadys (one concept expressed through two terms), links the concepts of emotion (heart) and moral character (mind).
74. Psalm 139:13 tn The Hebrew verb סָכַךְ (sakhakh, “to weave together”) is an alternate form of שָׂכַךְ (sakhakh, “to weave”) used in Job 10:11.
75. Psalm 139:14 tc Heb “because awesome things, I am distinct, amazing [are] your works.” The text as it stands is syntactically problematic and makes little, if any, sense. The Niphal of פָּלָה (palah) occurs elsewhere only in Exod 33:16. Many take the form from פָלָא (palaʾ; see GKC 216 §75.qq), which in the Niphal perfect means “to be amazing” (see 2 Sam 1:26; Ps 118:23; Prov 30:18). Some, following the LXX and some other ancient witnesses, also prefer to emend the verb from first to second person, “you are amazing” (see L. C. Allen, Psalms 101-150 [WBC], 249, 251). The present translation assumes the text conflates two variants: נִפְלָאִים (niflaʾim), the otherwise unattested masculine plural participle of פָלָא, and נִפְלָאוֹת (niflaʾot), the usual (feminine) plural form of the Niphal participle. The latter has been changed to a verb by later scribes in an attempt to accommodate it syntactically. The original text likely read, נוראות נפלאותים מעשׂיך (“your works [are] awesome [and] amazing”).
76. Psalm 139:14 tc Heb “and my being knows very much.” Better parallelism is achieved (see v. 15a) if one emends יֹדַעַת (yodaʿat), a Qal active participle, feminine singular form, to יָדַעְתָּ (yadaʿta), a Qal perfect second masculine singular perfect. See L. C. Allen, Psalms 101-150 (WBC), 252.
77. Psalm 139:15 tc The Hebrew term אֲשֶׁר (ʾasher, “which”) should probably be emended to כֲּאַשֶׁר (kaʾasher, “when”). The כ (kaf) may have been lost by haplography (note the kaf at the end of the preceding form).
78. Psalm 139:15 sn The phrase depths of the earth may be metaphorical (euphemistic) or it may reflect a prescientific belief about the origins of the embryo deep beneath the earth’s surface (see H. W. Wolff, Anthropology of the Old Testament, 96-97). Job 1:21 also closely associates the mother’s womb with the earth.
79. Psalm 139:16 tn Heb “Your eyes saw my shapeless form.” The Hebrew noun גֹּלֶם (golem) occurs only here in the OT. In later Hebrew the word refers to “a lump, a shapeless or lifeless substance,” and to “unfinished matter, a vessel wanting finishing” (Jastrow 222 s.v. גּוֹלֶם). The translation employs the dynamic rendering “when I was inside the womb” to clarify that the speaker was still in his mother’s womb at the time he was “seen” by God.
80. Psalm 139:16 tn Heb “and on your scroll all of them were written, [the] days [which] were formed, and [there was] not one among them.” This “scroll” may be the “scroll of life” mentioned in Ps 69:28 (see the note on the word “living” there).
81. Psalm 139:17 tn Heb “and to me how precious are your thoughts, O God.” The Hebrew verb יָקַר (yaqar) probably has the sense of “difficult [to comprehend]” here (see HALOT 432 s.v. יקר qal.1 and note the use of Aramaic יַקִּר in Dan 2:11). Elsewhere in the immediate context the psalmist expresses his amazement at the extent of God’s knowledge about him (see vv. 1-6, 17b-18).
82. Psalm 139:17 tn Heb “how vast are their heads.” Here the Hebrew word “head” is used of the “sum total” of God’s knowledge of the psalmist.
83. Psalm 139:18 tc Heb “I awake and I [am] still with you.” A reference to the psalmist awaking from sleep makes little, if any, sense contextually. For this reason some propose an emendation to הֲקִצּוֹתִי (haqitsoti), a Hiphil perfect form from an otherwise unattested verb קָצַץ (qatsats) understood as a denominative of קֵץ (qets, “end”). See L. C. Allen, Psalms 101-150 (WBC), 252-53.
84. Psalm 139:19 tn The Hebrew particle אִם (ʾim, “if”) and following prefixed verbal form here express a wish (see Pss 81:8; 95:7, as well as GKC 321 §109.b).
85. Psalm 139:19 tn Heb “men of bloodshed.”
86. Psalm 139:20 tn Heb “who.”
87. Psalm 139:20 tc Heb “they speak [of] you.” The suffixed form of the verb אָמַר (ʾamar, “to speak”) is peculiar. The translation assumes an emendation to יַמְרֻךָ (yamrukha), a Hiphil form from מָרָה (marah, “to rebel”; see Ps 78:40).
88. Psalm 139:20 tn Heb “by deceit.”
89. Psalm 139:20 tc Heb “lifted up for emptiness, your cities.” The form נָשֻׂא (nasuʾ; a Qal passive participle) should be emended to נָשְׂאוּ (nas^eʾu; a Qal perfect, third common plural, “[they] lift up”). Many emend עָרֶיךָ (ʿarekha, “your cities”) to עָלֶיךָ (ʿalekha, “against you”), but it is preferable to understand the noun as an Aramaism and translate “your enemies” (see Dan 4:16 and L. C. Allen, Psalms 101-150 [WBC], 253).
90. Psalm 139:21 tc Heb “who raise themselves up against you.” The form וּבִתְקוֹמְמֶיךָ (uvitqom^emekha) should be emended to וּבְמִתְקוֹמְמֶיךָ (uv^emitqom^emekha), a Hitpolel participle (the prefixed מ [mem] of the participle is accidentally omitted in the MT, though a few medieval Hebrew mss have it).
91. Psalm 139:22 tn Heb “[with] completeness of hatred I hate them.”
92. Psalm 139:23 tn Heb “and know my heart.”
93. Psalm 139:23 tn The Hebrew noun שַׂרְעַפַּי (sarʿappay, “concerns”) is used of “worries” in Ps 94:19.
94. Psalm 139:24 tn Many understand the Hebrew term עֹצֶב (ʿotsev) as a noun meaning “pain,” and translate the phrase דֶּרֶךְ עֹצֶב (derekh ʿotsev) as “of pain,” but this makes little sense here. (Some interpret it to refer to actions which bring pain to others.) It is preferable to take עֹצֶב as “idol” (see HALOT 865 s.v. I עֹצֶב) and understand “way of an idol” to refer to idolatrous actions or tendency. See L. C. Allen, Psalms 101-150 (WBC), 253.
95. Psalm 139:24 tn Or “in the ancient path.” This phrase may refer to the moral path prescribed by the Lord at the beginning of Israel’s history. See Jer 6:16; 18:15, as well as L. C. Allen, Psalms 101-150 (WBC), 253.
96. Psalm 140:1 sn Psalm 140. The psalmist asks God to deliver him from his deadly enemies, calls judgment down upon them, and affirms his confidence in God’s justice.
97. Psalm 140:1 tn Heb “from a wicked man.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).
98. Psalm 140:1 tn Heb “a man of violent acts.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2).
99. Psalm 140:2 tn Heb “they devise wicked [plans] in [their] mind.”
100. Psalm 140:2 tc Heb “they attack [for] war.” Some revocalize the verb (which is a Qal imperfect from גּוּר, gur, “to attack”) as יְגָרוּ (y^egaru), a Piel imperfect from גָרָה (garah, “stir up strife”). This is followed in the present translation.
101. Psalm 140:3 tn Heb “they sharpen their tongue like a serpent.” Ps 64:3 reads, “they sharpen their tongues like sword.” Perhaps Ps 140:3 uses a mixed metaphor, the point being that “they sharpen their tongues [like a sword],” as it were, so that when they speak, their words wound like a serpent’s bite. Another option is that the language refers to the pointed or forked nature of a serpent’s tongue, which is viewed metaphorically as “sharpened.”
102. Psalm 140:3 tn The Hebrew term is used only here in the OT.
103. Psalm 140:3 tn Heb “under.”
104. Psalm 140:4 tn Heb “hands.”
105. Psalm 140:4 tn Heb “to push down my steps.”
106. Psalm 140:5 tn Heb “and ropes,” but many prefer to revocalize the noun as a participle (חֹבְלִים, khov^elim) from the verb חָבַל (khaval, “act corruptly”).
107. Psalm 140:7 tn Heb “the strength of my deliverance.”
108. Psalm 140:7 tn Heb “cover.”
109. Psalm 140:8 tn Heb “do not grant the desires of the wicked.”
110. Psalm 140:8 tn Heb “his.” The singular is used in a representative sense (see v. 1).
111. Psalm 140:8 tn Heb “his plot do not promote, they rise up.” The translation understands the final verb as being an unmarked temporal clause. Another option is to revocalize the verb as a Hiphil and take the verb with the next verse, “those who surround me lift up [their] head,” which could refer to their proud attitude as they anticipate victory (see Ps 27:6).
112. Psalm 140:9 tn Heb “harm of their lips.” The genitive here indicates the source or agent of the harm.
113. Psalm 140:10 tn The verb form in the Kethib (consonantal Hebrew text) appears to be a Hiphil imperfect from the root מוּט (mut, “to sway”), but the Hiphil occurs only here and in Ps 55:3, where it is preferable to read יַמְטִירוּ (yamtiru, “they rain down”). In Ps 140:10 the form יַמְטֵר (yamter, “let him rain down”) should probably be read.
114. Psalm 140:10 tn Heb “into bottomless pits, they will not arise.” The translation assumes that the preposition ב (bet) has the nuance “from” here. Another option is to connect the line with what precedes, take the final clause as an asyndetic relative clause, and translate, “into bottomless pits [from which] they cannot arise.” The Hebrew noun מַהֲמֹרָה (mahamorah, “bottomless pit”) occurs only here in the OT.
115. Psalm 140:11 tn Heb “a man of a tongue.”
116. Psalm 140:11 tn Heb “be established in.”
117. Psalm 140:11 tn Heb “for blows.” The Hebrew noun מַדְחֵפֹה (madkhefoh, “blow”) occurs only here in the OT.
118. Psalm 140:12 tc The translation follows the Qere and many medieval Hebrew mss in reading a first person verb form here. The Kethib reads the second person.
119. Psalm 140:12 tn Heb “and the just cause of the poor.”
120. Psalm 141:1 sn Psalm 141. The psalmist asks God to protect him from sin and from sinful men.
121. Psalm 141:2 tn Heb “may my prayer be established [like] incense before you, the uplifting of my hands [like] an evening offering.”
122. Psalm 141:3 tn Heb “door.” The Hebrew word occurs only here in the OT.
123. Psalm 141:3 sn My mouth…my lips. The psalmist asks God to protect him from speaking inappropriately or sinfully.
124. Psalm 141:4 tn Heb “do not turn my heart toward an evil thing.”
125. Psalm 141:4 tn Heb “to act sinfully in practices in wickedness with men, doers of evil.”
126. Psalm 141:4 sn Their delicacies. This probably refers to the enjoyment that a sinful lifestyle appears to offer.
127. Psalm 141:5 tn The form יָנִי (yani) appears to be derived from the verbal root נוּא (nuʾ). Another option is to emend the form to יְנָא (y^enaʾ), a Piel from נָאָה (naʾah), and translate “may choice oil not adorn my head” (see L. C. Allen, Psalms 101-150 [WBC], 271). In this case, choice oil, like delicacies in v. 4, symbolize the pleasures of sin.
128. Psalm 141:5 sn May my head not refuse choice oil. The psalmist compares the constructive criticism of the godly (see the previous line) to having refreshing olive oil poured over one’s head.
129. Psalm 141:5 tc Heb “for still, and my prayer [is] against their evil deeds.” The syntax of the Hebrew text is difficult; the sequence -כִּי־עוֹד וּ (ki ʿod u-, “for still and”) occurs only here. The translation assumes an emendation to כִּי עֵד תְּפִלָּתִי (ki ʿed t^efillati, “indeed a witness [is] my prayer”). The psalmist’s lament about the evil actions of sinful men (see v. 4) testifies against the wicked in the divine court.
130. Psalm 141:6 tn Heb “they are thrown down by the hands of a cliff, their judges.” The syntax of the Hebrew text is difficult and the meaning uncertain. The perfect verbal form is understood as rhetorical; the psalmist describes the anticipated downfall of the wicked as if it had already occurred. “Their judges” could be taken as the subject of the verb, but this makes little, if any, sense. The translation assumes the judges are the agents and that the wicked, mentioned earlier in the psalm, are the subjects of the verb.
131. Psalm 141:6 tn It is unclear how this statement relates to the preceding sentence. Perhaps the judges are the referent of the pronominal subject (“they”) of the verb “will listen,” and “my words” are the referent of the pronominal subject (“they”) of the phrase “are pleasant.” The psalmist may be affirming here his confidence that he will be vindicated when he presents his case before the judges, while the wicked will be punished.
132. Psalm 141:7 tn Heb “like splitting and breaking open in the earth.” The meaning of the statement and the point of the comparison are not entirely clear. Perhaps the psalmist is suggesting that he and other godly individuals are as good as dead; their bones are scattered about like dirt that is dug up and tossed aside.
133. Psalm 141:8 tn Heb “my eyes [are] toward you.”
134. Psalm 141:8 tn Heb “do not lay bare my life.” Only here is the Piel form of the verb collocated with the term נֶפֶשׁ (nefesh, “life”). In Isa 53:12 the Lord’s servant “lays bare (the Hiphil form of the verb is used) his life to death.”
135. Psalm 141:9 tn Heb “and the traps of the doers of evil.”
136. Psalm 141:10 tn The prefixed verbal form is understood as a jussive of prayer. Another option is to translate, “the wicked will fall.”
137. Psalm 141:10 tn Heb “his.”
138. Psalm 141:10 tn Heb “at the same [that] I, until I pass by.” Another option is to take יַחַד (yakhad) with the preceding line, “let the wicked fall together into their own nets.”
139. Psalm 142:1 sn Psalm 142. The psalmist laments his persecuted state and asks the Lord to deliver him from his enemies.
140. Psalm 142:1 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
141. Psalm 142:1 sn According to the superscription, David wrote this psalm while in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3. See the superscription of Ps 57.
142. Psalm 142:1 tn Heb “[with] my voice to the Lord I cry out.”
143. Psalm 142:1 tn Heb “[with] my voice to the Lord I plead for mercy.”
144. Psalm 142:2 tn Heb “my trouble before him I declare.”
145. Psalm 142:3 tn Heb “my spirit grows faint.”
146. Psalm 142:3 tn Heb “you know my path.”
147. Psalm 142:4 tn Heb “there is no one who recognizes me.”
148. Psalm 142:4 tn Heb “ a place of refuge perishes from me.”
149. Psalm 142:4 tn Heb “there is no one who seeks for the sake of my life.”
150. Psalm 142:5 tn Heb “my portion.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel.
151. Psalm 142:6 tn Heb “for I am very low.”
152. Psalm 142:7 tn Heb “bring out my life.”
153. Psalm 142:7 tn Or “gather around.”
154. Psalm 142:7 tn The Hebrew idiom גָּמַל עַל (gamal ʿal) means “to repay,” here in a positive sense.
155. Psalm 143:1 sn Psalm 143. As in the previous psalm, the psalmist laments his persecuted state and asks the Lord to deliver him from his enemies.
156. Psalm 143:2 tn Heb “do not enter into judgment with.”
157. Psalm 143:2 tn Heb “for no one living is innocent before you.”
158. Psalm 143:3 tn Or “for.”
159. Psalm 143:3 tn Heb “an enemy.” The singular is used in a representative sense to describe a typical member of the larger group of enemies (note the plural “enemies” in vv. 9, 12).
160. Psalm 143:3 tn Heb “he crushes on the ground my life.”
161. Psalm 143:3 tn Or “sit.”
162. Psalm 143:3 sn Dark regions refers to Sheol, which the psalmist views as a dark place located deep in the ground (see Ps 88:6).
163. Psalm 143:4 tn Heb “my spirit grows faint.”
164. Psalm 143:4 tn Heb “in my midst my heart is shocked.” For a similar use of the Hitpolel of שָׁמֵם (shamem), see Isa 59:16; 63:5.
165. Psalm 143:5 tn Or “ancient times”; Heb “days from before.”
166. Psalm 143:5 tn Heb “the work of your hands.”
167. Psalm 143:6 tn The words “in prayer” are supplied in the translation to clarify that the psalmist is referring to a posture of prayer.
168. Psalm 143:6 tn Heb “faint” or “weary.” See Ps 63:1.
169. Psalm 143:6 tc Heb “my soul like a faint land for you.” A verb (perhaps “thirsts”) is implied (see Ps 63:1). The translation assumes an emendation of the preposition כ (kaf, “like”) to ב (bet, “in,” see Ps 63:1; cf. NEB “athirst for thee in a thirsty land”). If the MT is retained, one might translate, “my soul thirsts for you, as a parched land does for water/rain” (cf. NIV, NRSV).
170. Psalm 143:7 tn Heb “my spirit is failing.”
171. Psalm 143:7 tn Heb “do not hide your face from me.” The idiom “hide the face” (1) can mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) can carry the stronger idea of “reject” (see Pss 30:7; 88:14).
172. Psalm 143:7 tn Heb “I will be equal with.”
173. Psalm 143:7 tn Heb “the pit.” The Hebrew noun בּוֹר (bor, “pit; cistern”) is sometimes used of the grave and/or the realm of the dead. See Ps 28:1.
174. Psalm 143:8 tn Heb “cause me to hear in the morning your loyal love.” Here “loyal love” probably stands metonymically for an oracle of assurance promising God’s intervention as an expression of his loyal love.sn The morning is sometimes viewed as the time of divine intervention (see Pss 30:5; 59:16; 90:14).
175. Psalm 143:8 sn The way probably refers here to God’s moral and ethical standards and requirements (see v. 10).
176. Psalm 143:8 tn Heb “for to you I lift up my life.” The Hebrew expression נָאָשׂ נֶפֶשׁ (naʾas nefesh, “to lift up [one’s] life”) means “to desire; to long for” (see Deut 24:15; Prov 19:18; Jer 22:27; 44:14; Hos 4:8, as well as H. W. Wolff, Anthropology of the Old Testament, 16).
177. Psalm 143:9 tn Heb “to you I cover,” which makes no sense. The translation assumes an emendation to נַסְתִּי (nasti, “I flee,” a Qal perfect, first singular form from נוּס, nos). Confusion of כ (kaf) and נ (nun) is attested elsewhere (see P. K. McCarter, Textual Criticism [GBS], 48). The collocation of נוּס (“flee”) with אֶל (ʾel, “to”) is well-attested.
178. Psalm 143:10 tn Or “your will.” See Ps 40:8.
179. Psalm 143:10 tn Heb “your good spirit.” God’s “spirit” may refer here to his presence (see the note on the word “presence” in Ps 139:7) or to his personal Spirit (see Ps 51:10).
180. Psalm 143:10 tn The prefixed verbal form is taken as a jussive. Taking the statement as a prayer fits well with the petitionary tone of vv. 7-10a.
181. Psalm 143:10 sn A level land (where one can walk free of obstacles) here symbolizes divine blessing and protection. See Pss 26:12 and 27:11 for similar imagery.
182. Psalm 143:11 tn Heb “name,” which here stands metonymically for God’s reputation.
183. Psalm 143:11 tn The imperfect verbal forms in vv. 11-12a are understood as expressing the psalmist’s desire. Note the petitionary tone of vv. 7-10a.
184. Psalm 143:11 tn Heb “by your justice bring out my life from trouble.”
185. Psalm 143:12 tn Heb “in [or “by”] your faithfulness.”
186. Psalm 143:12 tn The perfect with vav (ו) consecutive carries on the mood of the preceding imperfect.
187. Psalm 143:12 tn Heb “all the enemies of my life.”
188. Psalm 144:1 sn Psalm 144. The psalmist expresses his confidence in God, asks for a mighty display of divine intervention in an upcoming battle, and anticipates God’s rich blessings on the nation in the aftermath of military victory.
189. Psalm 144:1 tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2.
190. Psalm 144:1 tn Heb “blessed [be] the Lord, my rocky summit.”
191. Psalm 144:1 sn The one who trains my hands for battle. The psalmist attributes his skill with weapons to divine enablement (see Ps 18:34). Egyptian reliefs picture gods teaching the king how to shoot a bow. See O. Keel, The Symbolism of the Biblical World, 265.
192. Psalm 144:2 tn Heb “my loyal love,” which is probably an abbreviated form of “the God of my loyal love” (see Ps 59:10, 17).
193. Psalm 144:2 tn Or “my elevated place.”
194. Psalm 144:2 tn Heb “the one who subdues nations beneath me.”
195. Psalm 144:3 tn Heb “What is mankind?” The singular noun אֱנוֹשׁ (ʾenosh) is used here in a collective sense and refers to the human race. See Ps 8:5.
196. Psalm 144:3 tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.
197. Psalm 144:3 tn Heb “take account of him.” The two imperfect verbal forms in v. 4 describe God’s characteristic activity.
198. Psalm 144:4 tn Heb “man,” or “mankind.”
199. Psalm 144:4 tn Heb “his days [are] like a shadow that passes away,” that is, like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness. See Ps 102:11.
200. Psalm 144:5 tn The Hebrew verb נָטָה (natah) can carry the sense “to [cause to] bend; to [cause to] bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the Lord causes the sky, pictured as a dome or vault, to sink down as he descends in the storm. See Ps 18:9.
201. Psalm 144:5 tn Heb “so you might come down.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative. The same type of construction is utilized in v. 6.
202. Psalm 144:5 tn Heb “so they might smolder.” The prefixed verbal form with vav (ו) conjunctive indicates purpose after the preceding imperative.
203. Psalm 144:6 sn Arrows and lightning bolts are associated in other texts (see Pss 18:14; 77:17-18; Zech 9:14), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological study of Psalm 18/2 Samuel 22” [Th.D. diss., Dallas Theological Seminary, 1983], 187).
204. Psalm 144:7 tn Heb “stretch out your hands.”
205. Psalm 144:7 tn Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful foreign enemies, as well as the realm of death they represent (see the next line and Ps 18:16-17).
206. Psalm 144:7 tn Heb “from the hand of the sons of foreignness.”
207. Psalm 144:8 tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” The reference to the “right hand” is probably a metonymy for an oath. When making an oath, one would raise the hand as a solemn gesture. See Exod 6:8; Num 14:30; Deut 32:40. The figure thus represents the making of false oaths (false promises).
208. Psalm 144:10 tn Heb “grants deliverance to.”
209. Psalm 144:10 tn Heb “harmful.”
210. Psalm 144:11 tn Heb “from the hand of the sons of foreignness.”
211. Psalm 144:11 tn Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” See v. 8 where the same expression occurs.
212. Psalm 144:12 tn Some consider אֲשֶׁר (ʾasher) problematic, but here it probably indicates the anticipated consequence of the preceding request. (For other examples of אֲשֶׁר indicating purpose/result, see BDB 83 s.v. and HALOT 99 s.v.) If the psalmist—who appears to be a Davidic king preparing to fight a battle (see vv. 10-11)—is victorious, the whole nation will be spared invasion and defeat (see v. 14) and can flourish. Some prefer to emend the form to אַשְׁרֵי (“how blessed [are our sons]”). A suffixed noun sometimes follows אַשְׁרֵי (ʾashre; see 1 Kgs 10:8; Prov 20:7), but the presence of a comparative element (see “like plants”) after the suffixed noun makes the proposed reading too awkward syntactically.
213. Psalm 144:12 tn Heb “grown up in their youth.” The translation assumes that “grown up” modifies “plants” (just as “carved” modifies “corner pillars” in the second half of the verse). Another option is to take “grown up” as a predicate in relation to “our sons,” in which case one might translate, “they will be strapping youths.”
214. Psalm 144:12 tn The Hebrew noun occurs only here and in Zech 9:15, where it refers to the corners of an altar.
215. Psalm 144:12 tn Heb “carved [in] the pattern of a palace.”
216. Psalm 144:13 tn The Hebrew noun occurs only here.
217. Psalm 144:13 tn Heb “from kind to kind.” Some prefer to emend the text to מָזוֹן עַל מָזוֹן (mazon ʿal mazon, “food upon food”).
218. Psalm 144:13 tn Heb “they are innumerable.”
219. Psalm 144:13 tn Heb “in outside places.” Here the term refers to pastures and fields (see Job 5:10; Prov 8:26).
220. Psalm 144:14 tn Heb “weighted down.” This probably refers (1) to the cattle having the produce from the harvest placed on their backs to be transported to the storehouses (see BDB 687 s.v. סָבַל). Other options are (2) to take this as reference to the cattle being pregnant (see HALOT 741 s.v. סבל pu) or (3) to their being well-fed or fattened (see L. C. Allen, Psalms 101-150 [WBC], 288).
221. Psalm 144:14 tn Heb “there [will be] no breach, and there [will be] no going out, and there [will be] no crying out in our broad places.”
222. Psalm 144:15 tn Heb “[O] the happiness of the people who [it is] such to them.”
223. Psalm 145:1 sn Psalm 145. The psalmist praises God because he is a just and merciful king who cares for his people.
224. Psalm 145:1 tn Or, hyperbolically, “forever.”
225. Psalm 145:2 tn Or, hyperbolically, “forever.”
226. Psalm 145:3 tn Heb “and concerning his greatness there is no searching.”
227. Psalm 145:4 tn The prefixed verbal forms in v. 4 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may one generation praise…and tell about.”
228. Psalm 145:5 tn Heb “the splendor of the glory of your majesty, and the matters of your amazing deeds I will ponder.”
229. Psalm 145:6 tn The prefixed verbal form is understood as an imperfect, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as a jussive, indicating the psalmist’s wish, “may they proclaim.”
230. Psalm 145:7 tn Heb “the fame of the greatness of your goodness.”
231. Psalm 145:7 tn The prefixed verbal forms in v. 7 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may they talk…and sing.”
232. Psalm 145:8 tn Heb “slow to anger” (see Pss 86:15; 103:8).
233. Psalm 145:8 tn Heb “and great of loyal love” (see Pss 86:15; 103:8).
234. Psalm 145:9 tn Heb “and his compassion is over all his works.”
235. Psalm 145:12 tn Heb “the sons of man.”
236. Psalm 145:13 tn Heb “a kingdom of all ages.”
237. Psalm 145:14 tc Psalm 145 is an acrostic psalm, with each successive verse beginning with a successive letter of the Hebrew alphabet. However, in the traditional Hebrew (Masoretic) text of Psalm 145 there is no verse beginning with the letter nun. One would expect such a verse to appear as the fourteenth verse, between the (מ) (mem) and (ס) (samek) verses. Several ancient witnesses, including one medieval Hebrew manuscript, the Qumran scroll from cave 11, the LXX, and the Syriac, supply the missing (נ) (nun) verse, which reads as follows: “The Lord is reliable in all his words, and faithful in all his deeds.” One might paraphrase this as follows: “The Lord’s words are always reliable; his actions are always faithful.” Scholars are divided as to the originality of this verse. L. C. Allen argues for its inclusion on the basis of structural considerations (Psalms 101-150 [WBC], 294-95), but there is no apparent explanation for why, if original, it would have been accidentally omitted. The psalm may be a partial acrostic, as in Pss 25 and 34 (see M. Dahood, Psalms [AB], 3:335). The glaring omission of the nun line would have invited a later redactor to add such a line.
238. Psalm 145:14 tn Perhaps “discouraged” (see Ps 57:6).
239. Psalm 145:15 tn Heb “the eyes of all wait for you.”
240. Psalm 145:15 tn Heb “and you give to them their food in its season” (see Ps 104:27).
241. Psalm 145:16 tn Heb “[with what they] desire.”
242. Psalm 145:17 tn Heb “in all his ways.”
243. Psalm 145:17 tn Heb “and [is] loving in all his deeds.”
244. Psalm 145:18 tn Heb “in truth.”
245. Psalm 145:19 tn In this context “desire” refers to the followers’ desire to be delivered from wicked enemies.
246. Psalm 145:19 tn Heb “the desire of those who fear him, he does.”
247. Psalm 145:21 tn Heb “the praise of the Lord my mouth will speak.”
248. Psalm 145:21 tn Heb “all flesh.”
249. Psalm 146:1 sn Psalm 146. The psalmist urges his audience not to trust in men, but in the Lord, the just king of the world who cares for the needy.
250. Psalm 146:3 tn Heb “in a son of man, to whom there is no deliverance.”
251. Psalm 146:4 tn Heb “his spirit goes out, it returns to his ground; in that day his plans die.” The singular refers to the representative man mentioned in v. 3b.
252. Psalm 146:6 tn Heb “the one who guards faithfulness forever.”
253. Psalm 146:7 tn Heb “executes justice for the oppressed.”
254. Psalm 146:8 tn Perhaps “discouraged” (see Ps 57:6).
255. Psalm 146:9 sn God is depicted here as a just ruler. In the ancient Near Eastern world a king was responsible for promoting justice, including caring for the weak and vulnerable, epitomized by resident foreigners, the fatherless, and widows. Cf. Exod 22:21; Lev 19:33-34; Deut 10:18-19; 24:14, 17; 27:19; Jer 22:3; Zech 7:10; Mal 3:5.
256. Psalm 146:9 tn Heb “he makes the way of the wicked twisted.” The “way of the wicked” probably refers to their course of life (see Prov 4:19; Jer 12:1). God makes their path tortuous in the sense that he makes them pay the harmful consequences of their actions.
257. Psalm 146:10 tn Heb “for a generation and a generation.”
258. Psalm 147:1 sn Psalm 147. The psalmist praises the Lord for he is the sovereign ruler of the world who cares for the needs of his covenant people.
259. Psalm 147:1 tn Or “for.”
260. Psalm 147:3 tn Heb “the one who heals.”
261. Psalm 147:5 tn Heb “and great of strength.”
262. Psalm 147:5 tn Heb “to his wisdom there is no counting.”
263. Psalm 147:6 tn Heb “brings down.”
264. Psalm 147:7 tn Heb “sing to the Lord with thanksgiving.”
265. Psalm 147:8 tn Heb “the one who covers.”
266. Psalm 147:8 tn Heb “hills.”
267. Psalm 147:9 tn Heb “which cry out.”
268. Psalm 147:10 tn Heb “he does not desire the strength of the horse, he does not take delight in the legs of the man.” Here “the horse” refers to the war horse used by ancient Near Eastern chariot forces, and “the man” refers to the warrior whose muscular legs epitomize his strength.
269. Psalm 147:11 tn Heb “those who fear him.”
270. Psalm 147:13 tn Heb “your sons.”
271. Psalm 147:14 tn Heb “the one who.”
272. Psalm 147:14 tn Heb “he makes your boundary peace.”
273. Psalm 147:14 tn Heb “satisfies you with.”
274. Psalm 147:15 tn Heb “the one who.”
275. Psalm 147:15 tn Heb “the one who sends his word, the earth.” The Hebrew term אֶרֶץ (ʾerets, “earth”) is an adverbial accusative; one must supply a preposition before it (such as “through” or “to”) in the English translation.
276. Psalm 147:15 tn Heb “swiftly his word runs.”
277. Psalm 147:16 tn Heb “the one who gives snow like wool, frost like ashes he scatters.”
278. Psalm 147:17 tn Heb “his ice.”
279. Psalm 147:17 tn Heb “Before his cold, who can stand?”
280. Psalm 147:18 tn Heb “he sends his word and melts them.”
281. Psalm 147:18 tn Heb “he blows his breath.”
282. Psalm 148:1 sn Psalm 148. The psalmist calls upon all creation to praise the Lord, for he is the creator and sovereign king of the world.
283. Psalm 148:2 tn Or “heavenly messengers.”
284. Psalm 148:2 tn Heb “all his host.”
285. Psalm 148:3 tn Heb “stars of light.”
286. Psalm 148:4 sn The “water” mentioned here corresponds to the “waters above” mentioned in Gen 1:7. See also Ps 104:3. For a discussion of the picture envisioned by the psalmist, see L. I. J. Stadelmann, The Hebrew Conception of the World, 47.
287. Psalm 148:6 tn Or “forever and ever.”
288. Psalm 148:6 tn Heb “and it will not pass away.”
289. Psalm 148:8 tn In Ps 119:83 the noun refers to “smoke,” but here, where the elements of nature are addressed, the clouds, which resemble smoke, are probably in view.
290. Psalm 148:8 tn Heb “[that] does his word.”
291. Psalm 148:11 tn Or “judges.”
292. Psalm 148:14 tn Heb “and he lifted up a horn for his people.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 75:10; 89:17, 24; 92:10; Lam 2:17). Another option is to take the “horn” as a symbol for the Davidic king, through whom the Lord gives his people military victory.
293. Psalm 148:14 tn “[there is] praise for all his loyal followers, to the sons of Israel, the people near him.” Here “praise” stands by metonymy for the victory that prompts it.
294. Psalm 149:1 sn Psalm 149. The psalmist calls upon God’s people to praise him because he is just and avenges them.
295. Psalm 149:1 tn Heb “his praise in the assembly of the godly ones.”
296. Psalm 149:2 tn Heb “sons.”
297. Psalm 149:2 sn The Lord is the King here, as the parallelism in the previous line (“their creator”) indicates.
298. Psalm 149:4 tn Heb “he honors the oppressed [with] deliverance.”
299. Psalm 149:5 tn Heb “in glory.” Here “glory” probably refers to the “honor” that belongs to the Lord’s people as a result of their deliverance (see v. 4).
300. Psalm 149:5 tn The significance of the reference to “beds” is unclear. Perhaps the point is that they should rejoice at all times, even when falling asleep or awaking.
301. Psalm 149:7 tn Heb “to do.”
302. Psalm 149:8 tn Heb “to bind.”
303. Psalm 149:9 tn Heb “they”; the referent (the enemies of the people of God) has been specified in the translation for clarity.
304. Psalm 149:9 tn Heb “to do against them judgment [that] is written.”
305. Psalm 149:9 tn Heb “it is honor for all his godly ones.” The judgment of the oppressive kings will bring vindication and honor to God’s people (see vv. 4-5).
306. Psalm 150:1 sn Psalm 150. The Psalter concludes with a resounding call for praise from everything that has breath.
307. Psalm 150:1 tn Heb “the sky of his strength.”
308. Proverbs 1:1 tn The noun מָשָׁל (mashal) can mean an object lesson based on or using a comparison or analogy. It may be a short pithy statement (Ezek 16:44), object lesson drawn from experience (Ps 78:2-6), saying or by-word (Deut 28:37), or an oracle of future blessing (Ezek 21:1-5). Here it means an object lesson setting out courses of action. It helps one choose the course of action to follow or avoid.
309. Proverbs 1:1 sn The phrase “The Proverbs of Solomon” is a title for the entire book. The title does not mean that Solomon authored or collected all the proverbs in this book. Some sections are collections from different authors: the sayings of the wise (22:17-24:22), more sayings of the wise (24:23-34), the words of Agur (Prov 30:1-33) and Lemuel (Prov 31:1-9). The title does not imply that the book was in its final canonical form in the days of Solomon; the men of Hezekiah added a collection of Solomonic proverbs to the existing form of the book (25:1-29:27). The original collection of Solomonic proverbs appears to be the collection of short pithy sayings in 10:1-22:16, and the title might have originally introduced only these. There is question whether chapters 1-9 were part of the original form of the book in the days of Solomon because they do not fit under the title; they are not “proverbs” per se (sentence sayings) but introductory admonitions (longer wisdom speeches). Chapters 1-9 could have been written by Solomon and perhaps added later by someone else. Or they could have been written by someone else and added later in the days of Hezekiah.
310. Proverbs 1:2 tn The infinitive construct with ל (lamed) here designates purpose. This is the first of five purpose clauses in the opening section (1:2a, 2b, 3a, 4a, 6a). These closely related clauses reveal the purpose of the collection of proverbs in general.
311. Proverbs 1:2 tn As a stative verb יָדַע (yadaʿ) can mean “to know” or, as here, “to come to know,” or “to become wise in” (BDB 394). This term refers to experiential knowledge, not just cognitive knowledge; it includes the intellectual assimilation and practical use of what is acquired.
312. Proverbs 1:2 sn The noun “wisdom” (חָכְמָה, khokhmah) could be nuanced “moral skill.” It refers to “skill” that produces something of value. It is used in reference to the skill of seamen (Ps 107:27), abilities of weavers (Exod 35:26), capabilities of administrators (1 Kgs 3:28), or skill of craftsmen (Exod 31:6). In the realm of moral living, it refers to skill in living—one lives life with moral skill so that something of lasting value is produced from one’s life. Deut 4:6 refers to the statutes and laws given by God as Israel’s wisdom.
313. Proverbs 1:2 tn Heb “instruction.” The noun מוּסָר (musar) has a three-fold range of meaning: (1) physical or parental: “discipline; chastisement” (2) verbal: “warning; exhortation” and (3) moral: “training; instruction” (BDB 416; HALOT 557). Throughout the Book of Proverbs the term includes moral training and instruction which may go hand in hand with either of the first two areas of meaning. The “parental” discipline may also be chastisement from God. Four times (1:2, 7; 15:33; 23:23) the term is paired with חָכְמָה (khokhmah, “wisdom, moral skill”).
314. Proverbs 1:2 tn The infinitive construct with ל (lamed) here designates a second purpose of the book: to compare and to make proper evaluation of the sayings of the wise. The term בִין (bin, “to discern”) refers to the ability to make distinctions between things, to understand, or to consider (HALOT 122).
315. Proverbs 1:2 tn Heb “words of discernment.” The noun בִּינָה (binah, “discernment”) functions as an attributive genitive: “discerning words” or “wise sayings” (so NLT). This noun is a cognate accusative of the infinitive of the same root לְהָבִין (l^ehavin, “to discern”). The phrase “to discern words of discernment” refers to understanding words that give insight, or wise sayings, such as in Proverbs.
316. Proverbs 1:3 tn The infinitive construct with ל (lamed) here designates a further purpose of the book: This focuses on the purpose of the book from the perspective of the student/disciple. The verb לָקַח (laqakh, “receive”) here means to acquire something. It is parallel to the verb “treasure up” in 2:1.
317. Proverbs 1:3 tn Heb “instruction.” See note on the same term in 1:2.
318. Proverbs 1:3 tn Heb “prudence.” The Hiphil infinitive absolute הַשְׂכֵּל (haskel, “of prudence”) functions as a genitive of content (“about prudence”) or of result, (“leading to prudence”). The basic meaning of שָׂכַל is “to be prudent” or “be successful” (cf. BDB 968; HALOT 1328). In the Hiphil it means “to act in a prudent way,” “to have insight (leading to prudent behavior),” to “have success (resulting from prudence)”, or “to dispense prudence” (i.e., instruct in wisdom). Elsewhere, the term describes the prudent actions of Abigail in contrast to her foolish husband Nabal (1 Sam 25).
319. Proverbs 1:3 tn Heb “righteousness and justice and equity.” The three nouns that follow “instruction in prudence (or skillful living)” are adverbial accusatives of manner, describing the ways in which prudent living should be manifested: “with righteousness, justice, and equity.” The term “with” does not appear in the Hebrew text, but is implied by the syntax and inserted for clarity.
320. Proverbs 1:3 sn The word “righteousness” (צֶדֶק, tsedeq) describes conduct that conforms to a standard. Elsewhere it is used in a concrete sense to refer to commercial weights and measures that conform to a standard (Deut 25:15). In the moral realm it refers to “righteous” conduct that conforms to God’s law.
321. Proverbs 1:3 tn Heb “and justice.” The Hebrew conjunction “and” is omitted in the translation for the sake of English style.sn The noun מִשְׁפָּט (mishpat, “justice, judgment”) refers especially to legal matters in court whether the legal case, precedent, or judicial decision (e.g. 1 Kgs 3:28). But it also refers broadly to the concept of justice. Part of learning prudence is to make decisions that are just and right.
322. Proverbs 1:3 sn The Hebrew noun translated “equity” comes from the root יָשָׁר (yashar) which has the basic idea of “upright, straight, right.” It refers to activity that is morally upright and straight, that is, on the proper moral path. Elsewhere it is used in a concrete sense to describe cows walking straight down a path without turning right or left (1 Sam 6:12). Wisdom literature often uses the motif of the straight path to describe a morally “straight” life.
323. Proverbs 1:4 tn Heb “to give.” The infinitive construct with ל (lamed) here introduces the fourth purpose of the book, now from the perspective of the teacher. It is what the wise instructor, or sage, wants to impart to the naive youths.
324. Proverbs 1:4 tn The noun עָרְמָה (ʿormah) “prudence, shrewdness, craftiness” (BDB 791 s.v.) or “cleverness” (HALOT 886 s.v. 1) refers to a shrewd plan of action, viewed positively or negatively. It is used negatively of planned deception (Josh 9:4) and premeditated murder (Exod 21:14). The related adjective described the serpent as “shrewd, crafty, cunning” (Gen 3:1); it describes cunning plans (Job 5:12) and deception (Job 15:5). The related verb describes a wicked concocted plan (Ps 83:4). The term is used positively of a morally prudent lifestyle (Prov 8:5, 12; 15:5; 19:25). There is no virtue for simpletons to be unaware in this world; they need to be wise as serpents. Proverbs provide a morally shrewd plan for life.
325. Proverbs 1:4 tn Heb “the naive” or “simpleton.” The substantival adjective פֶּתִי (peti) means “simple; open-minded” in the sense of being open and easily influenced by either wisdom or folly (BDB 834 s.v.; HALOT 989 s.v. I פֶּתִי). The simpleton is easily enticed and misled (Prov 1:32; 7:7; 9:6; 22:3; 27:12); believes everything, including bad counsel (Prov 14:15); lacks moral prudence (Prov 8:5; 19:25); needs discernment (Prov 21:11); but is capable of learning (Prov 9:4, 16). The related verb means “to be wide open; open-minded; enticed, deceived” (BDB 834). The term describes one easily persuaded and gullible, open to any influence, good or bad (cf. NLT “the simpleminded”). This is the “wide-eyed youth” who is headed for trouble unless he listens to the counsel of wisdom.
326. Proverbs 1:4 tn Heb “knowledge and purpose.” The noun דַּעַת (daʿat, “knowledge”) may be nuanced “discernment” here (HALOT 229 s.v. I דַּעַת 4). The nouns דַּעַת וּמְזִמָּה (daʿat um^ezimmah, “discernment and purpose”) form a hendiadys (two nouns joined with vav to describe the same thing). The first noun functions adjectivally and the second functions as a noun: “discerning plan.” This parallels “a shrewd plan for the morally naive” or “a discerning plan for the young person.”
327. Proverbs 1:4 tn The noun מְזִמָּה (m^ezimmah) may mean (1) “plan” or (2) “discretion” (BDB 273 s.v.; HALOT 566 s.v.). It describes the ability to make plans or formulate the best course of action for gaining a goal (C. H. Toy, Proverbs [ICC], 7). The related verb זָמַם (zamam) means “to plan; to devise” (BDB 273 s.v.; HALOT 272 s.v. I זמם; e.g., Gen 11:6). Here the nouns “knowledge and plan” (דַּעַת וּמְזִמָּה, daʿat um^ezimmah) form a hendiadys: knowledge of how to form and carry out a morally wise plan for life.
328. Proverbs 1:4 tn Heb “young man” or “youth.” The term sometimes applies to an assistant, or servant, or someone in training for a higher position.sn As this second clause does not begin with “and” in Hebrew, it may be understood as an expansion what it means to impart shrewdness.
329. 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.
330. 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”).
331. 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).
332. 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.
333. 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).
334. Proverbs 1:6 tn The infinitive construct with ל (lamed) means “to discern” and introduces the fifth purpose of the book. It focuses on the benefits of proverbs from the perspective of the reader. By studying proverbs the reader will discern the hermeneutical key to understanding more and more proverbs.
335. Proverbs 1:6 tn The phrase “the meaning of” does not appear in the Hebrew text, but is implied; it is supplied in the translation for the sake of clarity.
336. Proverbs 1:6 tn The noun מְלִיצָה (m^elitsah) means “allusive expression; enigma” in general, and “proverb, parable” in particular (BDB 539; HALOT 590). The related noun מֵלִיץ (melits) means “interpreter” (Gen 42:23). The related Arabic root means “to turn aside,” so this Hebrew term might refer to a saying that has a “hidden meaning” to its words; see H. N. Richardson, “Some Notes on לִיץ and Its Derivatives,” VT 5 (1955): 163-79.
337. Proverbs 1:6 tn This line functions in apposition to the preceding, further explaining the phrase “a proverb and a parable.”
338. Proverbs 1:6 tn The noun חִידָה (khidah, “riddle”) designates enigmatic sayings whose meaning is obscure or hidden, such as a riddle (Num 12:8; Judg 14:12, 19), allegory (Ezek 17:2), perplexing moral problem (Pss 49:5; 78:2), perplexing question (1 Kgs 10:1 = 2 Chr 9:1) or ambiguous saying (Dan 8:23); see BDB 295 s.v. and HALOT 309 s.v. If this is related to Arabic hada (“to turn aside, avoid”), it refers to sayings whose meanings are obscure. The sayings of the wise often take the form of riddles that must be discerned.
339. Proverbs 1:7 tn Heb “fear of the Lord.” In this expression (יִרְאַת יְהוָה, yirʾat y^ehvah) “the Lord” functions as an objective genitive. He is the object of fear and wonder. The term יִרְאָה(yirʾah) comes from the root יָרֵא (yareʾ), the common root for fear in the OT which has a basic three-fold range of meanings: (1) “be in dread or terror” (Deut 1:29; Jonah 1:10), (2) “to stand in awe” (1 Kgs 3:28), (3) “to revere; to respect” (Lev 19:3). With the Lord as the object, it captures the tension of shrinking back in fear and drawing close in awe and adoration. Both categories of meaning appear in Exod 20:20 (where the Lord descended upon Sinai amidst geophysical convulsions). Moses encouraged the Israelites to not be afraid of God striking them dead for no reason (“Do not fear!”) but informed the people that the Lord revealed himself in such a terrifying manner to scare them from sinning (“God has come only to test you and to put the fear of him in you so that you do not sin”). The fear of the Lord is expressed in reverential submission to his will—the characteristic of true worship. The fear of the Lord is the foundation for wisdom (9:10) and the discipline leading to wisdom (15:33). It is expressed in hatred of evil (8:13) and avoidance of sin (16:6), and so results in prolonged life (10:27; 19:23).
340. Proverbs 1:7 tn The noun רֵאשִׁית (reʾshit) has a two-fold range of meaning (BDB 912 s.v.): (1) “beginning” = first step in a course of action (e.g., Ps 111:10; Prov 17:14; Mic 1:13) or (2) “chief thing” as the principal aspect of something (e.g., Prov 4:7). So fearing the Lord is either (1) the first step in acquiring moral knowledge or (2) the most important aspect of moral knowledge. The first option is preferred because 1:2-6 focuses on the acquisition of wisdom.
341. Proverbs 1:7 tn Heb “knowledge.” The noun דָּעַת (daʿat, “knowledge”) refers to experiential knowledge, not just cognitive knowledge, including the intellectual assimilation and practical application (BDB 394). It is also used in v. 4 with the nuance “discernment” and the variation of this motto in Prov 9:10 substitutes חָכְמָה (khokhmah, “wisdom, moral skill”) at this point.
342. Proverbs 1:7 tn The conjunction “but” does not appear in the Hebrew text, but is implied by the antithetical parallelism. It is supplied in the translation for clarity. Note, however that the Hebrew word order is “wisdom and instruction—fools have despised.” Without a conjunction the clash or contrast is held poetically until the end.
343. Proverbs 1:7 tn The term אֱוִיל (ʾevil, “fool”) refers to a person characterized by moral folly (BDB 17 s.v.). Fools lack understanding (10:21), do not store up knowledge (10:14), fail to attain wisdom (24:7), and refuse correction (15:5; 27:22). They are arrogant (26:5), talk loosely (14:3) and are contentious (20:3). They might have mental intelligence but they are morally foolish. In sum, they are stubborn and “thick-brained” (J. H. Greenstone, Proverbs, 6).
344. Proverbs 1:7 tn The verb בָּזָה (bazah, “despise”) means to treat things of value with contempt, as if they were worthless (BDB 102 s.v.). The classic example is Esau who despised his birthright and sold it for lentil stew (Gen 25:34). The perfect verb places the life that fools have lived in contrast with the beginning of moral knowledge. Here is the way of wisdom; fools have gone a different way. Now by implication—what is your choice? The translation of the perfect verb depends on whether the verb’s root is stative or dynamic. Stative verbs (verbs that describe a state) may be present time in the perfect and so can have gnomic force (cf. KJV, NASB, ESV, NIV). Dynamic verbs (verbs that describe actions) in the Hebrew perfect form are past or perfective. They may describe a past action which is prototypical of ongoing behavior. This type of root does not have a morphological test to distinguish if it is stative or dynamic. But the meaning “to treat with” despite suggests that it is dynamic, making the perfective translation “have despised” preferred.
345. Proverbs 1:7 sn Heb “wisdom and instruction fools have despised.” Placing “wisdom and moral instruction” first makes this the focus. The reader is not asked to think primarily about the nature of fools but about the choice regarding wisdom. The pair of terms echoes v. 2a, perhaps forming an inclusio.
346. Proverbs 1:8 tn The imperative שְׁמַע (sh^emaʿ, “Listen!”) forms an urgent exhortation which expects immediate compliance with parental instruction.
347. Proverbs 1:8 tn Heb “my son.” It is likely that collections of proverbs grew up in the royal courts and were designed for the training of the youthful prince. But once the collection was included in the canon, the term “son” would be expanded to mean a disciple, for all the people were to learn wisdom when young. It would not be limited to sons alone but would include daughters—as the expression “the children of (בְּנֵי, b^ene) Israel” (including males and females) clearly shows. Several passages in the Mishnah and Talmud record instructions to teach daughters the Mosaic law so that they will be righteous and avoid sin as well. The translation “my child,” although not entirely satisfactory, will be used here.
348. Proverbs 1:8 tn Heb “training” or “discipline.” See note on 1:2.
349. Proverbs 1:8 tn Heb “of.” The noun אָבִיךָ (ʾavikha, “of your father”) may be classified as a genitive of source.
350. Proverbs 1:8 tn Heb “instruction.” In Proverbs the noun תּוֹרָה (torah) often means “instruction” or “moral direction” rather than “law” (BDB 435 s.v. 1.a). It is related to יָרָה (yarah, “to point [or, show] the way” in the Hiphil (BDB 435). Instruction attempts to point a person in the right direction (e.g., Gen 46:28).
351. Proverbs 1:8 tn Heb “of.” The noun אִמֶּךָ (ʾimmekha, “of your mother”) may be classified as a genitive of source.
352. Proverbs 1:9 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
353. Proverbs 1:9 tn Heb “a garland of grace.” The word חֵן (khen, “grace”) refers to qualities that make a person pleasant and agreeable, e.g., a gracious and charming person (BDB 336 s.v.). The metaphor compares the teachings that produce these qualities to an attractive wreath.
354. Proverbs 1:9 tn The noun לִוְיַה (livyah, “wreath; garland”) refers to a headdress and appears only twice in the OT (Prov 1:9; 4:9; BDB 531 s.v.; HALOT 524 s.v.).
355. Proverbs 1:9 tn Heb “for.”
356. Proverbs 1:9 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
357. Proverbs 1:9 tn Cf. KJV, ASV “chains”; NIV “a chain”; but this English term could suggest a prisoner’s chain to the modern reader rather than adornment.
358. Proverbs 1:9 tn Heb “for.”
359. Proverbs 1:10 tn The term חַטָּא (khattaʾ) is the common word for “sinner” in the OT. Because the related verb is used once of sling throwers who miss the mark (Judg 20:16), the idea of sin is often explained as “missing the moral mark” (BDB 306-8 s.v.). But the term should not be restricted to simply falling short of the moral ideal. Its basic meaning is to do wrongly. For a slinger or an archer that would mean missing the mark, but in the arena of morality and relationships, behaving wrongly refers to committing an offense or sinning, doing what is wrong. Here it involves the conscious intent to harm, referring to a gang of robbers.
360. Proverbs 1:10 tn The Piel stem of the verb פָּתָה (patah) means “to persuade, entice” (BDB 834 s.v. פָּתָה 1; see, e.g., Judg 14:15; 16:5; Prov 16:29; Hos 2:16). In this context, the imperfect form יְפַתּוּךָ (y^efattukha) considers the process of offering persuasion rather than the result of someone being persuaded and may be nuanced modally: “(If) they attempt to persuade you.”
361. Proverbs 1:10 tc The MT reads the root אָבָה (ʾavah, “to be willing; to consent”). Some medieval Hebrew mss read the root בּוֹא (boʾ, “to go”): “do not go with them.” The majority of Hebrew mss and the versions support the MT reading, which is the less common word and so the more likely original reading.
362. Proverbs 1:11 tn The cohortative verb (נֶאֶרְבָה; neʾer^evah) could indicate exhortation (“Let us lie in wait!”), resolve (“We will lie in wait!”), or purpose (“so that we may lie in wait”). Regardless of classification the verse indicates both invitation and intention.
363. Proverbs 1:11 tn The verb אָרַב (ʾarav, “to lie in wait”) is used for planning murder (Deut 19:11), kidnapping (Judg 21:20), or seduction (Prov 23:28).
364. Proverbs 1:11 tn Heb “for blood.” The term דָּם (dam, “blood”) functions as a metonymy of effect for “blood shed violently” through murder (HALOT 224 s.v. 4).
365. Proverbs 1:11 tn Heb “lie in hiding.”
366. Proverbs 1:11 tn The term “innocent” (נָקִי, naqi) intimates that the person to be attacked is harmless.
367. Proverbs 1:11 tn Heb “without cause” (so KJV, NASB); NCV “just for fun.” The term חִנָּם (khinnam, “without cause”) emphasizes that the planned attack is completely unwarranted.
368. Proverbs 1:12 tn Heb “life.” The noun חַיִּים (khayyim, “life”) functions as an adverbial accusative of manner: “alive.” The noun is a plural of state, where the plural morpheme is used for the abstract concept (“life” not “lives”).
369. Proverbs 1:12 tn The noun שְׁאוֹל (sh^eʾol) can mean (1) “death,” cf. NCV; (2) “the grave,” cf. KJV, NIV, NLT (3) “Sheol” as the realm of departed spirits, cf. NAB “the nether world,” and (4) “extreme danger.” Here it is parallel to the noun בוֹר (vor, “the Pit”) so it is the grave or more likely “Sheol” (cf. ASV, NRSV). Elsewhere Sheol is personified as having an insatiable appetite and swallowing people alive as they descend to their death (e.g., Num 16:30, 33; Isa 5:14; Hab 2:5). The grave is often personified similarly in ancient Near Eastern literature, e.g., in Ugaritic mythological texts Mot (= “death”) is referred to as “the great swallower.”
370. Proverbs 1:12 tn Heb “and whole.” The vav (ו) is asseverative or appositional (“even”); it is omitted in the translation for the sake of style and smoothness. The substantival adjective תָּמִים (tamim, “whole; perfect; blameless”) is an adverbial accusative describing the condition and state of the object. Used in parallel to חַיִּים (khayyim, “alive”), it must mean “full of health” (BDB 1071 s.v. תָּמִים 2). These cutthroats want to murder people who are full of vigor.
371. Proverbs 1:13 tn Heb “find.” The use of the verb מָצָא (matsaʾ, “to find”) is deliberate understatement to rhetorically down-play the heinous act of thievery.
372. Proverbs 1:13 tn Heb “all wealth of preciousness.”
373. Proverbs 1:13 tn The noun שָׁלָל (shalal, “plunder”) functions as an adverbial accusative of material: “with plunder.” This term is normally used for the spoils of war (e.g., Deut 20:14; Josh 7:21; Judg 8:24, 25; 1 Sam 30:20) but here refers to “stolen goods” (so NCV, CEV; e.g., Isa 10:2; Prov 16:19; BDB 1022 s.v. 3). The enticement was to join a criminal gang and adopt a life of crime to enjoy ill-gotten gain (A. Cohen, Proverbs, 4). Cf. NAB, NRSV “booty”; TEV “loot.”
374. Proverbs 1:14 tn Heb “Throw in your lot with us.” This is a figurative expression (hypocatastasis) urging the naive to join their life of crime and divide their loot equally. The noun גּוֹרָל (goral, “lot”) can refer to (1) a lot thrown for decision-making processes, e.g., choosing the scapegoat (Lev 16:8), discovering a guilty party (Jonah 1:7) or allocating property (Josh 18:6); (2) an allotted portion (Josh 15:1) or (3) allotted fate or future destiny (Prov 1:14; Dan 12:13; see BDB 174 s.v.). Here the criminals urged the lad to share their life. The verb תַּפִּיל (tappil) is an imperfect of injunction: “Throw in…!” but might also be an imperfect of permission: “you may throw.” It functions metonymically as an invitation to join their life of crime: “share with us” (BDB 658 s.v. 3).
375. Proverbs 1:14 tn Heb “there will be to all of us.”
376. Proverbs 1:14 tn Heb “one purse” (so KJV, NAB, NRSV). The term כִּיס (kis, “purse; bag”) is a synecdoche of container (= purse) for contents (= stolen goods). The adjective אֶחָד (ʾekhad, “one”) indicates that the thieves promised to share equally in what they had stolen.
377. Proverbs 1:15 tn Heb “do not walk.”
378. Proverbs 1:15 tn Heb “in the way with them.”
379. Proverbs 1:15 tn Heb “your foot.” The term “foot” (רֶגֶל, regel) is a synecdoche of part (= your foot) for the whole person (= yourself).
380. Proverbs 1:15 sn The word “path” (נְתִיבָה, n^etivah) like the word “way” (דֶּרֶךְ, derekh) is used as an idiom (developed from a hypocatastasis), meaning “conduct, course of life.”
381. Proverbs 1:16 tn Heb “their feet.” The term “feet” is a synecdoche of the part (= their feet) for the whole person (= they), stressing the eagerness of the robbers.
382. Proverbs 1:16 tn Heb “run.” The verb רוּץ (ruts, “run”) functions here as a metonymy of association, meaning “to be eager” to do something (BDB 930 s.v.).
383. Proverbs 1:16 tn Heb “to harm.” The noun רַע (raʿ) has a four-fold range of meanings: (1) “pain, harm” (Prov 3:30), (2) “calamity, disaster” (13:21), (3) “distress, misery” (14:32) and (4) “moral evil” (8:13; see BDB 948-49 s.v.). The parallelism with “swift to shed blood” suggests it means “to inflict harm, injury.”
384. Proverbs 1:16 tn The imperfect tense verbs may be classified as habitual or progressive imperfects describing their ongoing continual activity.
385. Proverbs 1:16 tc The BHS editors suggest deleting this entire verse from MT because it does not appear in several versions (Codex B of the LXX, Coptic, Arabic) and is similar to Isa 59:7a. It is possible that it was a scribal gloss (intentional addition) copied into the margin from Isaiah. But this does not adequately explain the differences. It does fit the context well enough to be original.
386. Proverbs 1:17 tn Heb “for the net to be spread out.” The Pual participle of זָרָה (zarah) means “to be spread” (HALOT 280 s.v. I זרה pu.1). The subject of this verbal use of the participle is the noun הָרָשֶׁת (harashet, “the net”). It is futile for the net to be spread out in plain view of birds.
387. Proverbs 1:17 tn Heb “in the eyes of.”sn This means either: (1) Spreading a net in view of birds is futile because birds will avoid the trap, but the wicked are so blind that they fail to see danger; or (2) it does not matter if a net is spread because birds are so hungry they will eat anyway and be trapped; the wicked act in a similar way.
388. Proverbs 1:17 tn Heb “all of the possessors of wings.”
389. Proverbs 1:18 sn They think that they are going to shed innocent blood, but in their blindness they do not realize that it is their own blood they shed. Their greed will lead to their destruction. This is an example of ironic poetic justice. They do not intend to destroy themselves, but this is what they accomplish.
390. Proverbs 1:18 tn Heb “their own souls.” The term נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; BDB 659 s.v. 3.c).
391. Proverbs 1:19 tn The exclamation כֵּן (ken, “so; thus; such”) marks a conclusion (BDB 485 s.v.). It draws a comparison between the destruction of the wicked in v. 18 and the concluding statement in v. 19.
392. Proverbs 1:19 tc The MT reads אָרְחוֹת (ʾorkhot, “paths; ways” as a figure for mode of life): “so are the ways [or, paths] of all who gain profit unjustly.” The BHS editors suggest emending the text to אַחֲרִית (ʾakharit, “end” as figure for their fate) by simple metathesis between ח (khet) and ר (resh) and by orthographic confusion between י (yod) and ו (vav), both common scribal errors: “so is the fate of all who gain profit unjustly.” The external evidence supports MT, which is also the more difficult reading. It adequately fits the context which uses “way” and “path” imagery throughout 1:10-19.
393. Proverbs 1:19 tn Heb “those who unjustly gain unjust gain.” The participle בֹּצֵעַ (botseaʿ, “those who unjustly gain”) is followed by the cognate accusative of the same root בָּצַע (batsaʿ, “unjust gain”) to underscore the idea that they gained their wealth through heinous criminal activity. sn The verb followed by the cognate noun usually means seeking gain in an unjust way (1 Sam 8:3), or for selfish purposes (Gen 37:26), or gaining by violence. The word may have the sense of covetousness.
394. Proverbs 1:19 tn The subject of the verb is the noun בָּצַע (batsaʿ, “unjust gain”), which is also the referent of the third person masculine singular suffix on בְּעָלָיו (b^eʿalav, “its owners”). Greed takes away the life of those who live by greed (e.g., 15:27; 26:27). See G. R. Driver, “Problems in the Hebrew Text of Proverbs,” Bib 32 (1951): 173-74.
395. Proverbs 1:19 tn The term נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; BDB 659 s.v. 3.c).
396. Proverbs 1:19 tn Heb “its owners.”
397. Proverbs 1:20 tn The noun חָכְמָה (khokhmah, “wisdom”) is the abstract feminine plural form. It probably functions as a plural of intensity, stressing the all-embracing, elevated wisdom (W. McKane, Proverbs [OTL], 272). As in 8:1-9:11, Wisdom is personified as a righteous woman in 1:20-33.
398. Proverbs 1:20 sn The verb רָנַן (ranan, “to cry out, give a ringing cry”) always expresses excitement, whether of joyful praise or sorrowful lament (BDB 943 s.v.). Here it is an excited summons.
399. Proverbs 1:20 tn Heb “she gives her voice.” The expression means to shout loudly (BDB 679 s.v. נָתַן Qal 1.x, HALOT 735 s.v. נָתַן Qal 12).
400. Proverbs 1:20 sn The word רְחֹבוֹת (r^ekhovot, “plazas”) refers to the wide plazas or broad open spaces near the gate where all the people assembled. The personification of wisdom as a woman crying out in this place would be a vivid picture of the public appeal to all who pass by.
401. Proverbs 1:21 tc MT reads הֹמִיּוֹת (homiyyot, “noisy streets”; Qal participle feminine plural from הָמָה [hamah], “to murmur; to roar”), referring to the busy, bustling place where the street branches off from the gate complex. The LXX reads τειχέων (teicheōn) which reflects חֹמוֹת (khomot), “walls” (feminine plural noun from חוֹמָה [khomah], “wall”): “She proclaims on the summits of the walls.” MT is preferred because it is the more difficult form. The LXX textual error was caused by simple omission of י (yod). In addition, the LXX expands the verse to read, “she sits at the gates of the princes, at the gates of the city she boldly says.” The shorter MT reading is preferred.
402. Proverbs 1:21 sn The phrase “in the city” further defines the area of the entrance just inside the gate complex, the business area. In an ancient Near Eastern city, business dealings and judicial proceedings would both take place in this area.
403. Proverbs 1:21 tn Heb “she speaks her words.”
404. Proverbs 1:22 tn Wisdom addresses three types of people: simpletons (פְּתָיִם, p^etayim), scoffers (לֵצִים, letsim) and fools (כְּסִילִים, k^esilim). For the term “simpleton” see note on 1:4. Each of these three types of people is satisfied with the life being led and will not listen to reason. See J. A. Emerton, “A Note on the Hebrew Text of Proverbs 1:22-23, ” JTS 19 (1968): 609-14.
405. Proverbs 1:22 tn Heb “simplicity” (so KJV, NASB); NAB “inanity.” The noun פֶּתִי (peti) means “simplicity; lack of wisdom” (BDB 834 s.v.; HALOT 989 s.v. II פֶּתִי). It is related to the term פְּתָיִם (p^etayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.
406. Proverbs 1:22 tn The words “how long” appear in the first line of the verse and are understood by implication in each line. English style requires repeating the question words because of the changing of the tense of the verbs in the three lines.
407. Proverbs 1:22 sn The term לֵצִים (letsim, “scoffers; mockers”) comes from the root לִיץ (lits, “to scorn; to mock; to speak indirectly” (BDB 539 s.v. לִיץ). They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1).
408. Proverbs 1:22 tn The Hebrew verb (חָמַד, khamad) is often translated in the future tense to match the other verbs in the verse. But “will love” and “will hate” are both imperfect forms of stative verbs which must be future. In contrast, the verb “to take pleasure; to delight” (חָמַד, khamad) is in the perfect conjugation and is morphologically dynamic (as indicated by its imperfect form ‏יַחְמֹד, yakhmod). Therefore it is past or perfective. By switching the time frame, the rebuke embedded in the question looks forward and back, both at what should not continue and what should not have been done.
409. Proverbs 1:22 tn Heb “for themselves.” The ethical dative לָהֶם (lahem, “for themselves”) is normally untranslated. It is a rhetorical device emphasizing that they take delight in mockery for their own self-interests.
410. Proverbs 1:22 tn The words “how long” appear in the first line of the verse and are understood by implication in each line. English style requires repeating the question words because of the changing of the tense of the verbs in the three lines.
411. Proverbs 1:22 sn The term “fool” (כְּסִיל, k^esil) refers to the morally insensitive dullard (BDB 493 s.v.).
412. Proverbs 1:23 tn The form of the verb יָשׁוּבוּ (yashuvu) is an imperfect from שׁוּב (shuv, “to return”). The translation depends on how it works with the preposition ל (lamed). Most frequently lamed means “to, toward.” But it can also mean “from” (HALOT 508 s.v. 5). If it means “to,” it says “you return to my rebuke” which is contrary to the context. Some translations (ESV, NIV) add “if” to make sense of the context. Others (NASB, NRSV, KJV) translate as an imperative, e.g. “turn to,” though they probably understood it as a jussive in meaning. If the preposition means “from” here, then it probably continues the series of questions in v. 22, “How long will you turn away from my rebuke?” Compare also Roland Murphy, Proverbs (WBC), 8, 10. While the precise formulation is in question, the rhetorical force is not. The translation is faithful to the rhetorical force of the clause.
413. Proverbs 1:23 sn The noun תּוֹכַחַת (tokhakhat, “rebuke”) is used in all kinds of disputes including rebuking, arguing, reasoning, admonishing, and chiding. The term is broad enough to include here warning and rebuke. Cf. KJV, NAB, NRSV “reproof”; TEV “when I reprimand you”; CEV “correct you.”
414. Proverbs 1:23 tn Heb “Behold!”
415. Proverbs 1:23 tn The Hiphil cohortative of נָבַע (navaʿ, “to pour out”) describes the speaker’s resolution to pour out wisdom on those who respond.
416. Proverbs 1:23 tn Heb “my spirit.” The term “spirit” (רוּחַ, ruakh) functions as a metonymy (= spirit) of association (= thoughts), as indicated by the parallelism with “my words” (דְּבָרַי, d^evaray). The noun רוּחַ (ruakh, “spirit”) can have a cognitive nuance, e.g., “spirit of wisdom” (Exod 28:3; Deut 34:9). It is used metonymically for “words” (Job 20:3) and “mind” (Isa 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; see BDB 925 s.v. רוּחַ 6). The “spirit of wisdom” produces skill and capacity necessary for success (Isa 11:2; John 7:37-39).
417. Proverbs 1:23 tn Here too the form is the cohortative, stressing the resolution of wisdom to reveal herself to the one who responds.
418. Proverbs 1:24 tn The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25. It is supplied in the translation for the sake of clarity.
419. Proverbs 1:24 tn The particle יַעַן (yaʿan, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.
420. Proverbs 1:24 tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.
421. Proverbs 1:24 tn The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
422. Proverbs 1:24 sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.
423. Proverbs 1:24 tn The participle expresses the circumstances while she stretched out her hand.
424. Proverbs 1:25 tn The verb III פָּרַע (paraʿ) means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2). As a preterite, or vayyiqtol, this verb continues the response of the naive and the fools from the previous verse. The structure of 1:24-25 is: “Because I did X, but you did Y, and [because] I did A, but you did B and C, and D.” Verse 25 has the “and C and D” portions.
425. Proverbs 1:25 tn The verbs in this series are a participle, a preterite/vayyiqtol, and finally a perfect. “Neglected” is a preterite (matching the preterite “refused” in 1:24) giving the contrasting response to what Lady Wisdom did. “Did not comply” is a Hebrew perfect in order to expand on what “neglected” means, rather than give an additional response as another preterite would imply. For the word “comply, consent,” see 1:20.
426. Proverbs 1:26 tn The conclusion or apodosis is now introduced.
427. Proverbs 1:26 sn Laughing at the consequences of the fool’s rejection of wisdom does not convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [TOTC], 60).
428. Proverbs 1:26 tn Heb “at your disaster.” The second person masculine plural suffix is either (1) a genitive of worth: “the disaster due you” or (2) an objective genitive: “disaster strikes you.” The term “disaster” (אֵיד, ʾed) often refers to final life-ending calamity (Prov 6:15; 24:22; BDB 15 s.v. 3). The preposition ב (bet) focuses upon time here.
429. Proverbs 1:26 tn Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The second person masculine plural suffix is a subjective genitive: “that which you dread.”
430. Proverbs 1:27 tn Heb “your dread.” See note on 1:26.
431. Proverbs 1:27 sn The term “whirlwind” (NAB, NIV, NRSV; cf. TEV, NLT “storm”) refers to a devastating storm and is related to the verb שׁוֹא (shoʾ, “to crash into ruins”; see BDB 996 s.v. שׁוֹאָה). Disaster will come swiftly and crush them like a devastating whirlwind.
432. Proverbs 1:27 tn Heb “your disaster.” The second person masculine plural suffix is an objective genitive: “disaster strikes you.”
433. Proverbs 1:27 tn Heb “like a storm.” The noun סוּפָה (sufah, “storm”) is often used in similes to describe sudden devastation (Isa 5:28; Hos 8:7; Amos 1:14).
434. Proverbs 1:27 tn Heb “distress and trouble.” The nouns “distress and trouble” mean almost the same thing so they may form a hendiadys. The two similar sounding terms צוּקָה (tsuqah) and צָרָה (tsarah) also form a wordplay (paronomasia) which also links them together.
435. Proverbs 1:28 tn Heb “look to.” The verb שָׁחַר (shakhar, “to look”) is used figuratively of intensely looking (i.e., seeking) for deliverance out of trouble (W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 366); cf. NLT “anxiously search for.” It is used elsewhere in parallelism with בָּקַשׁ (baqash, “to seek rescue”; Hos 5:15). It does not mean “to seek early” (cf. KJV) as is popularly taught due to etymological connections with the noun שַׁחַר (shakhar, “dawn”; so BDB 1007 s.v. שָׁחַר).
436. Proverbs 1:29 sn The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) explains why Lady Wisdom will not respond to their calls in the future. Their past refusal to listen means she will not listen and they will have to bear the consequences of their choices. The content repeats the previous accusation in verse 22 of hating moral knowledge. And the two halves of verse 29 echo the two parts of 1:7a, emphasizing how completely they have missed the mark.
437. Proverbs 1:29 tn Heb “knowledge.” The noun דָעַת (daʿat, “knowledge”) refers to moral knowledge. See note on 1:7.
438. Proverbs 1:29 tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear. See note on 1:7.
439. Proverbs 1:30 tn The verb “spurned” (נָאַץ, naʾats) is parallel to “comply, accede to, be willing” (e.g., 1:10). This is how the morally stubborn fool acts (e.g., 15:5).
440. Proverbs 1:31 tn The vav (ו) prefixed to the verb וְיֹאכְלוּ (v^eyoʾkh^elu) functions in a consecutive logical sense: “therefore.”
441. Proverbs 1:31 sn The expression “eat the fruit of” is a figurative expression (hypocatastasis) that compares the consequences of sin to agricultural growth that culminates in produce. They will suffer the consequences of their sinful actions, that is, they will “reap” what they “sow.”
442. Proverbs 1:31 sn The words “way” (דֶּרֶךְ, derekh) and “counsel” (מוֹעֵצָה, moʿetsah) stand in strong contrast to the instruction of wisdom which gave counsel and rebuke to encourage a better way. They will bear the consequences of the course they follow and the advice they take (for that wrong advice, e.g., Ps 1:1).
443. Proverbs 1:31 tn Heb “to eat to one’s fill.” The verb שָׂבֵעַ (saveaʿ) means (1) positive: “to eat one’s fill” so that one’s appetite is satisfied and (2) negative: “to eat in excess” as a glutton to the point of sickness and revulsion (BDB 959 s.v.). Fools will not only “eat” the fruit of their own way (v. 31a), they will be force-fed this revolting “menu” which will make them want to vomit (v. 31b) and eventually kill them (v. 32).
444. Proverbs 1:32 tn Heb “turning away” (so KJV). The term מְשׁוּבַת (m^eshuvat, “turning away”) refers to moral defection and apostasy (BDB 1000 s.v.; cf. ASV “backsliding”). The noun מְשׁוּבַת (“turning away”) which appears at the end of Wisdom’s speech in 1:32 is from the same root as the verb תָּשׁוּבוּ (tashuvu, “turn!”) which appears at the beginning of this speech in 1:23. This repetition of the root שׁוּב (shuv, “to turn”) creates a wordplay: Because fools refuse to “turn to” wisdom (1:23), they will be destroyed by their “turning away” from wisdom (1:32). The wordplay highlights the poetic justice of their judgment. But here they have never embraced the teaching in the first place; so it means turning from the advice as opposed to turning to it.
445. Proverbs 1:32 sn The Hebrew verb “to kill” (הָרַג, harag) is the end of the naive who refuse to change. The word is broad enough to include murder, massacre, killing in battle, and execution. Here it is judicial execution by God, using their own foolish choices as the means to ruin.
446. Proverbs 1:32 tn Heb “complacency” (so NASB, NIV, NRSV, NLT); NAB “smugness.” The noun שַׁלְוַה (shalvah) means (1) positively: “quietness; peace; ease” and (2) negatively: “self-sufficiency; complacency; careless security” (BDB 1017 s.v.), which is the sense here. It is “repose gained by ignoring or neglecting the serious responsibilities of life” (C. H. Toy, Proverbs [ICC], 29).
447. Proverbs 1:33 tn The participle is used substantivally here: “whoever listens” will enjoy the benefits of the instruction.
448. Proverbs 1:33 tn The noun בֶּטַח (betakh, “security”) functions as an adverbial accusative of manner: “in security.” The phrase refers to living in a permanent settled condition without fear of danger (e.g., Deut 33:12; Ps 16:9). It is the antithesis of the dread of disaster facing the fool and the simple.
449. Proverbs 1:33 tn The verb שַׁאֲנַן (shaʾanan) is a Palel perfect of שָׁאַן (shaʾan) which means “to be at ease; to rest securely” (BDB 983 s.v. שָׁאַן). Elsewhere it parallels the verb “to be undisturbed” (Jer 30:10), so it means “to rest undisturbed and quiet.” The combination of ו (vav) plus perfect continues the framework of the verb preceding it, in this case the imperfect.
450. Proverbs 2:1 sn The chapter begins with an admonition to receive wisdom (1-4) and then traces the benefits: the knowledge of God and his protection (5-8), moral discernment for living (9-11), protection from evil men (12-15) and immoral women (16-19), and enablement for righteous living (20-22).
451. Proverbs 2:1 tn Heb “my son.”
452. Proverbs 2:1 sn Verses 1-11 form one long conditional sentence in the Hebrew text: (1) the protasis (“if…”) encompasses vv. 1-4 and (2) the apodosis (“then…”) consists of two parallel panels in vv. 5-8 and vv. 9-11 both of which are introduced by the particle אָז (ʾaz, “then”).
453. Proverbs 2:1 sn The verb “to store up” (צָפַן, tsafan; cf. NAB, NLT “treasure”) in the second colon qualifies the term “receive” (לָקַח, laqakh) in the first, just as “commands” intensifies “words.” This pattern of intensification through parallelism occurs throughout the next three verses. The verb “to store up; to treasure” is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (W. G. Plaut, Proverbs, 43).
454. Proverbs 2:1 tn Heb “store up with yourself.” Most translations use “treasure… within you” (NASB, NKJV, NRSV), but also “store up” (NIV) or “with you” (ESV). NIDOTTE 837 s.v. צָפַן says the verb “takes on the technical meaning of memorizing the commandments of God.” The instructions are to have these lessons stored up inside so that you can draw on them in need.sn The idea here is to study to be prepared. It is the opposite of the idea of getting in a difficult situation and then looking for something in the Bible to apply to your life. This verse is about applying your life to biblical wisdom and being prepared for situations that may come your way.
455. Proverbs 2:2 tn The Hiphil infinitive construct לְהַקְשִׁיב (l^ehaqshiv, “by making attentive”) functions as an epexegetical explanation of how one will receive the instruction.
456. Proverbs 2:2 sn The word “ear” is a metonymy of cause; the word is used as the instrument of hearing. But in parallelism with “heart” it indicates one aspect of the mental process of hearing and understanding. A “hearing ear” describes an obedient or responsive person (BDB 24 s.v. אֹזֶן 2).
457. Proverbs 2:2 tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
458. Proverbs 2:2 tn The Hiphil imperfect (“by turning”) continues the nuance introduced by the infinitive construct in the first colon (GKC 352 §114.r). The verb נָטָה (natah) normally means “to stretch out” and only occasionally “to turn” or “to incline” one’s heart to something, as is the case here.
459. Proverbs 2:2 tn Or “mind” (the center of the will, the choice).
460. Proverbs 2:3 tn Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said.
461. Proverbs 2:3 sn The noun recalls the second purpose of the book (1:2). It is also cognate to the last word of 2:2, forming a transition. The two objects of the prepositions in this verse are actually personifications, as if they could be summoned.
462. Proverbs 2:3 tn Heb “give your voice.” The expression means to shout loudly (BDB 679 s.v. נָתַן Qal 1.x, HALOT 735 s.v. נָתַן Qal 12), to make a sound that carries farther (e.g., Jer 2:15). J. H. Greenstone says, “If it [understanding] does not come at your first call, raise your voice to a higher pitch, put forth greater efforts” (Proverbs, 17).
463. Proverbs 2:4 tn The conditional particle now reiterates the initial conditional clause of this introductory section (1-4); the apodosis will follow in v. 5.
464. Proverbs 2:4 tn The verb בָּקַשׁ (baqash) means “to search for; to seek; to investigate” (BDB 134 s.v.). This calls for the same diligence one would have in looking for silver.
465. Proverbs 2:4 sn The two similes affirm that the value placed on the object will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9-11). The point is not only that the object sought is valuable, but that the effort will be demanding but rewarding.
466. Proverbs 2:4 sn The verb חָפַשׂ (khafas) means “to dig; to search” (BDB 344 s.v.; cf. NCV “hunt for it”). The Arabic cognate means “to dig for water.” It is used literally of Joseph searching his brothers’ sacks (Gen 44:12) and figuratively for searching the soul (Ps 64:7). This is a more emphatic word than the one used in the first colon and again emphasizes that acquiring wisdom will be demanding.
467. Proverbs 2:5 tn The verb בִּין (bin, “to perceive; to understand; to discern”) refers to ability to grasp, discern or be sensitive to what it means to fear the Lord.
468. Proverbs 2:5 tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear and reverence.
469. Proverbs 2:5 tn Heb “find” (so KJV, NAB, NIV, NRSV).
470. Proverbs 2:5 tn The term דַּעַת (daʿat, “knowledge”) goes beyond cognition; it is often used metonymically (cause) for obedience (effect); see, e.g., Prov 3:6, “in all your ways acknowledge him,” and BDB 395 s.v. This means that the disciple will follow God’s moral code; for to know God is to react ethically and spiritually to his will (e.g., J. H. Greenstone, Proverbs, 18).
471. Proverbs 2:5 tn Heb “knowledge of God.” The noun is an objective genitive.
472. Proverbs 2:6 tn This is a causal clause. The reason one must fear and know the Lord is that he is the source of true, effectual wisdom.
473. Proverbs 2:6 tn The verb is an imperfect tense which probably functions as a habitual imperfect describing a universal truth in the past, present and future.
474. Proverbs 2:6 sn This expression is an anthropomorphism; it indicates that the Lord is the immediate source or author of the wisdom. It is worth noting that in the incarnation many of these “anthropomorphisms” become literal in the person of the Logos, the Word, Jesus, who reveals the Father.
475. Proverbs 2:6 tn The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
476. Proverbs 2:7 tc The form is a Kethib/Qere reading, reflecting confusion between י (yod) and ו (vav). The Kethib וְצָפַן (v^etsafan; Qal perfect with vav consecutive) is supported by the Syriac (but not by the LXX, contra the notes in BHS). The Qere יִצְפֹּן (yitspon; Qal imperfect) is supported by the LXX, the Aramaic Targum of Prov 2:7 (the Aramaic translations of the Hebrew scriptures were called Targums), and Latin Vulgate. Internal evidence favors the imperfect. As in v. 6a, this Qal imperfect functions as a habitual imperfect, or general present.sn The verbal root צָפַן (tsafan, “to store up; to treasure up”) is repeated in 2:1 and 2:7. In 2:1 it is the responsibility of man to “store up” wisdom, but in 2:7 it is God who “stores up” wisdom for the wise person who seeks him.
477. Proverbs 2:7 tn The noun תּוּשִׁיָּה (tushiyyah) has a two-fold range of meanings: (1) “sound wisdom” (so KJV, NRSV); “effective counsel” and (2) result (metonymy of effect): “abiding success” (BDB 444 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 388; cf. NIV “victory”). It refers to competent wisdom and its resultant ability to achieve moral success (W. McKane, Proverbs [OTL], 80).
478. Proverbs 2:7 sn The Hebrew word translated “upright” (יָשָׁר, yashar) is one of the terms used for the righteous. It points to the right conduct of the believer—that which is right or pleasing in the eyes of God. It stresses that the life of the individual is upright, straightforward, and just. It is paralleled with “those who walk in integrity.”
479. Proverbs 2:7 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
480. Proverbs 2:7 tn The word can be taken as in apposition explaining the subject of the first colon—the Lord is a shield, the Lord stores up. The word then is a metaphor for the protection afforded by the Lord.
481. Proverbs 2:7 tn Heb “walk.” The verb “to walk” (הָלַךְ, halakh) is an idiom (based upon hypocatastasis: implied comparison) for habitual manner of life (BDB 234 s.v. 3.e).
482. Proverbs 2:7 tn Heb “those who walk of integrity.” The noun תֹם (tom, “integrity”) functions as a genitive of manner.
483. Proverbs 2:8 tn The infinitive construct לִנְצֹר (lintsor, “to guard”) designates the purpose of the Lord giving “effective counsel” and being a “shield” to the upright. The verb נָצַר (natsar, “to guard”) has a broad range of meanings: (1) to watch over, guard or protect a vineyard from theft (Prov 27:18); (2) to guard one’s lips or heart from evil (Prov 4:23; 13:3); (3) to protect a person from moral or physical danger (Prov 2:8, 11; 4:6; 13:6; 20:28; 22:12; 24:12) and (4) to guard with fidelity = to observe commands, law or covenant (Prov 3:1, 21; 4:13; 5:2; 6:20; 28:7; see BDB 665-66 s.v.). Here God guards the way of the just, that is, the course and conduct of life from the influence of evil.
484. Proverbs 2:8 tn Heb “paths of righteousness.” The word “righteousness” is a possessive genitive, signifying the ways that the righteous take.
485. Proverbs 2:8 tn The imperfect tense verb יִשְׁמֹר (yishmor, “to protect”) continues the syntactical nuance of the preceding infinitive construct of purpose.
486. Proverbs 2:8 tc The Kethib is the singular noun with third person masculine singular suffix חֲסִידוֹ (khasido) “his pious one.” The Qere reads the plural noun with third person masculine singular suffix חֲסִידָיו (khasidayv) “his pious ones.” The LXX εὐλαβουμένων αὐτόν (eulaboumenōn auton) supports the Qere reading.tn The noun חֶסֶד (khesed, “the pious”) describes those who show “covenantal faithful love” or “loyal love” to God and his people. The description of the righteous by this term indicates their active participation in the covenant, for which God has promised his protection.
487. Proverbs 2:9 tn Heb “discern.” See preceding note on בִּין (bin) in 2:5.
488. Proverbs 2:9 tn The phrase “every good way” functions appositionally to the preceding triad of righteous attributes, further explaining and defining them.
489. Proverbs 2:9 tn Heb “every way of good.” The term טוֹב (tov, “good”) functions as an attributive genitive: “good way.”
490. Proverbs 2:9 tn Heb “track”; KJV, NIV, NRSV “path.” The noun מַעְגַּל (maʿgal) is used (1) literally of “wagon-wheel track; firm path” and (2) figuratively (as a metaphor) to describe the course of life (Pss 17:5; 23:3; 140:6; Prov 2:9, 15, 18; 4:11, 26; 5:6, 21; Isa 26:7; 59:8; see BDB 722-23 s.v. 2; KBL 2:609). It is related to the feminine noun עֲגָלָה (ʿagalah, “cart”) and the verb עָגַל (ʿagal) “to be round” (Qal) and “to roll” (Niphal). As a wagon-wheel cuts a deep track in a much traversed dirt road, so a person falls into routines and habits that reveal his moral character. In Proverbs the “paths” of the righteous are characterized by uprightness and integrity.
491. Proverbs 2:10 tn The noun לֵב (lev, “heart”) functions as a metonymy of association for “mind” and “thoughts” (BDB 524 s.v. 3). It represents the center of the inner life where the volition and emotions join to bring about actions. It is used here in parallelism with נֶפֶשׁ (nefesh, “soul”), for which see note.
492. Proverbs 2:10 tn Heb “knowledge.” For the noun דַּעַת (daʿat), see the note on 1:7.
493. Proverbs 2:10 tn Heb “pleasant.” The verb יִנְעָם (yinʿam, “to be pleasant”) describes what is attractive. It is used of being physically attracted to one’s lover (Song 7:7) or to a close friendship (2 Sam 1:26). Here wisdom becomes attractive to the righteous, that is, the righteous desires to acquire it.
494. Proverbs 2:10 tn Heb “your soul.” The term נַפְשְׁךָ (nafsh^ekha, “your soul”) functions as a synecdoche of part (= soul) for the whole person (= you); see BDB 660 s.v. 4.a.2. It also might function as a metonymy of association for emotions and passions (BDB 660 s.v. 6) or mental cognition (BDB 660 s.v. 7).
495. Proverbs 2:11 tn The word מְזִמָּה (m^ezimmah, “discretion”) is the ability to know the best course of action for achieving one’s goal. It is knowledge and understanding with a purpose. This kind of knowledge enables one to make the right choices that will protect him from blunders and their consequences (cf. NLT “wise planning”; CEV “sound judgment”).
496. Proverbs 2:11 tn Heb “will watch over you.”
497. Proverbs 2:12 tn The Hiphil infinitive construct of נָצַל (natsal, “to deliver”) expresses the purpose of understanding right conduct: to protect a person from the wicked. The verb נָצַל (natsal) means “to save; to deliver; to rescue,” as in snatching away prey from an animal, rescuing from enemies, plucking a brand from the fire, retrieving property, or the like. Here it portrays rescue from the course of action of the wicked.
498. Proverbs 2:12 tn The term “wicked” (רַע, raʿ) means “bad, harmful, painful.” Rather than referring to the abstract concept of “wickedness” in general, the term probably refers to wicked people because of the parallelism with “those speaking perversity.”
499. Proverbs 2:12 tn Heb “man.” The singular noun אִישׁ (ʾish, “man”) here will be further defined in vv. 13-15 with plural forms (verbs, nouns and suffixes). So the singular functions in a collective sense which is rendered in a plural sense in the translation for the sake of clarification and smoothness.
500. Proverbs 2:12 tn Heb “perversities.” The plural form of תַּהְפֻּכוֹת (tahpukhot) may denote a plurality of number (“perverse things”) or intensification: “awful perversity.” As here, it often refers to perverse speech (Prov 8:13; 10:31, 32; 23:33). It is related to the noun הֶפֶךְ (hefekh, “that which is contrary, perverse”) which refers to what is contrary to morality (Isa 29:16; Ezek 16:34; BDB 246 s.v. הֶפֶךְ). The related verb הָפַךְ (hafakh, “to turn; to overturn”) is used (1) literally of turning things over, e.g., tipping over a bowl (2 Kgs 21:13) and turning over bread-cakes (Judg 7:13; Hos 7:8) and (2) figuratively of perverting things so that they are morally upside down, so to speak (Jer 23:36). These people speak what is contrary to morality, wisdom, sense, logic or the truth.
501. Proverbs 2:13 tn The articular plural active participle functions as attributive adjective for אִישׁ (ʾish, “man”) in v. 12b, indicating that אִישׁ (“man”) is collective.
502. Proverbs 2:13 tn Heb “paths of uprightness.” The noun יָשָׁר (yashar, “uprightness; straightness”) is an attributive genitive. The moral life is described in Proverbs as the smooth, straight way (2:13; 4:11). The wicked abandon the clear straight path for an evil, crooked, uncertain path.
503. Proverbs 2:13 tn Heb “ways of darkness.” Darkness is often metaphorical for sinfulness, ignorance, or oppression. Their way of life lacks spiritual illumination.
504. Proverbs 2:14 tn The articular plural active participle functions as the second attributive adjective for אִישׁ (ʾish, “man”) in v. 12b.
505. Proverbs 2:14 tn The Qal infinitive construct is the complementary use of the form, expressing the direct object of the participle.
506. Proverbs 2:14 tn Or “harm.”
507. Proverbs 2:14 tn Heb “the perversities of evil.” The structure combines a plural noun in construct with a singular adjective. The most typical options for understanding this construction would be “evil perversity” (plural for abstract concept with attributive genitive) or “the perversities of an evil man.” Possibly it could mean “the perverse aspects of evil.”
508. Proverbs 2:15 tn The noun in this relative clause is an accusative of specification: The evil people are twisted with respect to their paths/conduct.
509. Proverbs 2:15 tn Heb “crooked.” The adjective עִקֵּשׁ (ʿiqqesh, “crooked; twisted”) uses the morphological pattern of adjectives that depict permanent bodily defects, e.g., blindness, lameness. Their actions are morally defective and, apart from repentance, are permanently crooked and twisted.
510. Proverbs 2:15 tn The Niphal participle of לוּז (luz, “devious; crooked”) describes conduct that is morally deceptive, crafty, and cunning (Isa 30:12).
511. Proverbs 2:16 sn The same term, לְהַצִּילְךָ (l^ehatsil^ekha, “to deliver you”), introduces twin purposes in vv. 12 and 16 of deliverance from the evil man and the wicked woman. Four poetic lines elaborate each: vv. 12-15 the evil man, vv. 16-19 the evil woman.
512. Proverbs 2:16 tn Heb “strange woman” (so KJV, NASB); NRSV “the loose woman.” The root זוּר (zur, “to be a stranger”) sometimes refers to people who are ethnically foreign to Israel (Isa 1:7; Hos 7:9; 8:7) but it often refers to what is morally estranged from God or his covenant people (Pss 58:4; 78:30; BDB 266 s.v.). Referring to a woman, it means adulteress or prostitute (Prov 2:16; 5:3, 20; 7:5; 22:14; 23:33; see BDB 266 s.v. 2.b). It does not mean that she is a foreigner but that she is estranged from the community with its social and religious values (W. McKane, Proverbs [OTL], 285). It describes her as outside the framework of the covenant community (L. A. Snijders, “The Meaning of זוּר in the Old Testament: An Exegetical Study,” OTS 10 [1954]: 85-86). Here an Israelite woman is in view because her marriage is called a “covenant with God.” She is an adulteress, acting outside the legal bounds of the marriage contract.
513. Proverbs 2:16 tn Heb “alien woman.” The adjective נָכְרִי (nokhri, “foreign; alien”) may refer to people who are non-Israelite, ethnically foreign, or someone who is unknown or unfamiliar, although an Israelite (see BDB 649 s.v.) It is perhaps used as a technical term in Proverbs for a harlot or promiscuous woman as someone who is morally alienated from God and moral society (Prov 2:16; 5:20; 6:24; 7:5; 23:27; see BDB 649 s.v. 2). Or perhaps the terms characterizing her as a stranger are chosen to underscore the danger of being naively taken in by someone unknown.
514. Proverbs 2:16 tn Heb “has made smooth.” The Hiphil of II חָלַק (khalaq, “to be smooth; to be slippery”) means (1) “to make smooth” (metal with hammer) and (2) “to use smooth words,” that is, to flatter (Pss 5:10; 36:3; Prov 2:16; 7:5; 28:23; 29:5; see BDB 325 s.v. 2; HALOT 322 s.v. I חלק hif.2). The related Arabic cognate verb means “make smooth, lie, forge, fabricate.” The seductive speech of the temptress is compared to olive oil (5:3) and is recounted (7:14-20).sn As the perfect verb of a dynamic root, the verb reports what she has done not what she is doing (the way the participle in 2:12 describes the men speaking). While it is likely true that she would regularly flatter every man who crossed her path, we are given the picture of the young man carrying on his mind what she has said to him. Part of succumbing to temptation often involves becoming narrowly focused on something potentially pleasurable and blocking out the consequences. Compare Eve in Genesis 3. The man has been flattered—how will he let that sit in his mind?
515. Proverbs 2:16 sn For descriptions of seductive speech, see Prov 5:3 where it is compared to olive oil, and 7:14-20 where such speech is recorded.
516. Proverbs 2:17 tn Or “the husband-abandoner.” The construction is the active participle of עָזַב (ʿazav) with the article, serving as an attributive adjective. The verb means “to forsake; to leave; to abandon.” Presumably this woman left her husband for good some time ago in the past. Understanding the participle as a label continues to assign the character to her. By comparison God is called the Maker of the earth (Isa 45:18), using the participle יֹצֵר (yotser). The label persists even though creation was in the past.
517. Proverbs 2:17 tn Heb “companion” (so NAB, NASB); NIV “partner.” The term אַלּוּף (ʾalluf, “companion”) is from the root אָלַף (ʾalaf, “to be familiar with; to cleave to”) and refers to a woman’s husband (Prov 2:17; Jer 3:4; see BDB 48 s.v. אַלּוּף 2). This noun follows the passive adjectival formation and so signifies one who is well-known.
518. Proverbs 2:17 tn Heb “of her youth.” The noun נְעוּרֶיהָ (n^eʿureha, “her youth”) functions as a temporal genitive. The plural form is characteristic of nouns that refer to long periods of duration in the various stages of life. The time of “youth” encompasses the entire formative period within marriage.
519. Proverbs 2:17 tn The verb שָׁכַח (shakhakh) is often translated “forget” but can also mean to “ignore” or “neglect.” Rather than being unable to remember that she entered into a covenant, she has dismissed its relevance. The form is a Hebrew perfect and the perfect in English captures this well. She made a past decision to ignore the covenant, a condition which continues. The vowel pointing of pausal forms of the Qal perfect of this verb usually has an i-class vowel (tsere), suggesting the root may be stative, which would allow a past or present tense translation, “she ignores.”
520. Proverbs 2:17 tn Heb “the covenant.” This could refer to the Mosaic covenant that prohibits adultery, or more likely, as in the present translation, the marriage covenant (cf. also TEV, CEV). The lexicons list this use of “covenant” (בְּרִית, b^erit) among other referents to marriage (Prov 2:17; Ezek 16:8; Mal 2:14; BDB 136 s.v. 1.5; HALOT 157 s.v. A.9).
521. Proverbs 2:17 tn Heb “covenant of God.” The genitive-construct could mean “covenant made before God.” The woman and her husband had made a marriage-covenant in which God was invoked as witness. Her sin is against her solemn pledge to her husband, as well as against God.
522. Proverbs 2:18 tc The MT reads שָׁחָה (shakhah) from שׁוּחַ (shuakh) or the biform שָׁחַח (shakhakh): “she sinks down to death her house.” However most English versions take בֵּיתָהּ (betah) “her house” (masculine singular noun with third person feminine singular suffix) as the subject (e.g., KJV, RSV, NASB, NIV, NRSV, CEV): “her house sinks down to death.” The LXX reflects שָׁתָה (shatah) from שִׁית (shit): “She has placed her house near death.” This is a matter of simple orthographic confusion between ח (khet) and ת (tav). The MT preserves the more difficult reading, which is often to be preferred. The question is whether the reading is too difficult because the syntax is unworkable. The MT and LXX both read the verb as Qal perfect third person feminine singular. Contextually the subject would be the “loose woman” of 2:16-17. But the MT’s reading from שׁוּחַ (“to sink down”) does not expect a direct object, leaving no role for the masculine noun “house.” K&D 16:83 suggests that בֵּיתָהּ (“her house”) is a permutative noun that qualifies the subject: “she together with all that belongs to her [her house] sinks down to death” (GKC 425 §131.k). D. Kidner suggests that “her house” is in apposition to “death” (e.g., Job 17:13; 30:23; Prov 9:18; Eccl 12:5), meaning that death is her house: “she sinks down to death, which is her house” (Proverbs [TOTC], 62). However the verb also has to operate in the next line where the verb is understood again though the technique of ellipsis and double duty. The parallelism should expect the same role for “her paths” as for “her house.” But this is unworkable for the second half of the line. Further the picture of “sinking down” in English may be misleading. The Arabic cognate may suggest sinking into the ground, but the Akkadian cognate suggests “crumbling” (of a building) or “wasting away” (of health). The Hebrew root שָׁחַח (shakhakh) seems to mean “crouch down” elsewhere (e.g. Job 38:40; Ps 10:10). The BHS editors attempt to resolve this syntactical problem by suggesting a conjectural emendation of MT בֵּיתָהּ (betah “her house”) to the feminine singular noun נְתִיבָתָהּ (n^etivatah, “her path”) which appears in the plural in 7:25 (though they cite 7:27), to recover a feminine subject for the verb: “her path sinks down to death.” This would solve the problem of subject-verb agreement, but may not resolve whether this verb can really be modified by the prepositional phrase “to death.” It also seems problematic to propose a difficult conjectural emendation for the sake of keeping a syntactically difficult text. Most of the versions follow the MT, trying to make the picture of “sinking down to death” work. However the LXX reading is simple to explain textually (confusion of two similar looking letters) and restores reasonable syntax, although the preposition אֶל (ʾel) is more typical of another verb meaning “to set, to place,” שִׂים (sim).
523. Proverbs 2:18 tn Heb “to the departed spirits” or “to the Rephaim.” The term רְפָאִים (r^efaʿim, “Rephaim”) refers to spirits of the dead who are inhabitants of Sheol (BDB 952 s.v.; HALOT 1274-75 s.v. I רְפָאִים). It is used in parallelism with מֵתִים (metim, “the dead”) to refer to the departed spirits of the dead in Sheol (Ps 88:11; Isa 26:14). The Rephaim inhabit מָוֶת (mavet, “[place of] death”; Prov 2:18), שְׁאוֹל (sh^eʾol, “Sheol”; Job 26:5; Prov 9:18; Isa 14:9), “darkness and the land of forgetfulness” (Ps 88:14), and “the land of the Rephaim” (Isa 26:19). Scholars debate whether רְפָאִים is derived from the root (1) רָפָא (rafaʾ, “to heal”), meaning “the healers” or (2) רָפָה (rafah, “to be weak; to sink down”), meaning “the powerless ones” or “those who sink down (to Sheol)” (BDB 952 s.v.; HALOT 1274-75 s.v.). The related term occurs in Phoenician and Neo-Punic meaning “spirits of the dead” (DISO 282) and in Ugaritic referring to “spirits of the dead” who inhabited the underworld and were viewed as healers (UT 2346; WUS 2527). The Hebrew term is often translated “the shades” as a description of the shadowy existence of those who dwelling in Sheol who have lost their vitality (R. F. Schnell, IDB 4:35). Used here in parallelism with מָוֶת (“[place of] death”), רְפָאִים (“the Rephaim”) probably functions as a synecdoche of inhabitants (= the departed spirits of the dead) for the place inhabited (= Sheol). The point of this line is that those who fall prey to an adulteress will end up among the departed spirits in the realm of the dead. This might mean (1) physical death: he will get himself killed by her zealous husband (e.g., Prov 5:23; 6:32-35; 7:23-27) or (2) spiritual death: he will find himself estranged from the community, isolated from the blessings of God, a moral leper, living a shadowy existence of “death” in the land of no return (W. McKane, Proverbs [OTL], 288).
524. Proverbs 2:19 tn Heb “all who go in to her will not return.”
525. Proverbs 2:19 sn The phrase “reach the paths of life” is a figurative expression for experiencing joy and fullness of blessing (BDB 673 s.v. נָשַׂג 2.a).
526. Proverbs 2:20 tn The conjunction לְמַעַן (l^emaʿan, “so; as a result”) introduces the concluding result (BDB 775 s.v. מַעַן 2; HALOT 614 s.v. מַעַן 2.c) of heeding the admonition to attain wisdom (2:1-11) and to avoid the evil men and women and their destructive ways (2:12-19).
527. Proverbs 2:20 tn The noun “good” (טוֹבִים, tovim) does not function as an attributive genitive (“the good way”) because it is a plural noun and the term “way” (דֶרֶךְ, derekh) is singular. Rather it functions as a genitive of possession identifying the people who walk on this path: “the way of the good people.”
528. Proverbs 2:20 tn In the light of the parallelism, the noun “righteous” (צַדִּיקִים, tsaddiqim) functions as a genitive of possession rather than an attributive genitive.
529. Proverbs 2:21 tn Heb “the blameless” (so NASB, NIV); NAB “the honest”; NRSV “the innocent.” The term תְּמִימִים (t^emimim, “the blameless”) describes those who live with integrity. They are blameless in that they live above reproach according to the requirements of the law.
530. Proverbs 2:22 tn Heb “the guilty.” The term רְשָׁעִים (r^eshaʿim, “the wicked”) is from the root רָשַׁע (rashaʿ, “to be guilty”) and refers to those who are (1) guilty of sin: moral reprobates or (2) guilty of crime: criminals deserving punishment (BDB 957 s.v. רָשָׁע). This is the person who is probably not a covenant member and manifests that in the way he lives, either by sinning against God or committing criminal acts. The noun sometimes refers to guilty criminals who deserve to die (Num 16:26; 35:31; 2 Sam 4:11). Here they will be “cut off” and “torn away” from the land.
531. Proverbs 2:22 tn Heb “cut off.” The verb כָּרַת (karat, “to be cut off”) indicates either that the guilty will (1) die prematurely, (2) be excommunicated from the community or (3) be separated eternally in judgment. The Mishnah devoted an entire tractate (m. Keritot) to this topic. The context suggests that the guilty will be “removed” from the land where the righteous dwell in security either through death or expulsion.
532. Proverbs 2:22 tn The word בָּגַד (bagad) means “to act treacherously” (BDB 93 s.v.; HALOT 108 s.v. בגד). It describes those who deal treacherously, unfaithfully or deceitfully in marriage relations, matters of property or personal rights, in violating covenants, and in their words and general conduct.
533. Proverbs 2:22 tn The consonantal form יסחו (yskhv) is vocalized in the MT as יִסְּחוּ (yiss^ekhu, Qal imperfect third person masculine plural from נָסַח, nasakh, “to tear away”) but this produces an awkward sense: “they [= the righteous in vv. 20-21] will tear away the treacherous from it” (BDB 650 s.v. נָסַח). Due to the parallelism, the BHS editors suggest emending the form to יִנָּסְחוּ (yinnas^ekhu, Niphal imperfect third person masculine plural): “the treacherous will be torn away from it.” However, Tg. Prov 2:22 points the form as יֻסְחוּ (yuskhu) which reflects an old Qal passive vocalization—probably the best solution to the problem: “the treacherous will be torn away from it.”
534. Proverbs 3:1 sn The chapter begins with an introductory exhortation (1-4), followed by an admonition to be faithful to the Lord (5-12). Wisdom is commended as the most valuable possession (13-18), essential to creation (19-20), and the way to a long and safe life (21-26). There then follows a warning to avoid unneighborliness (27-30) and emulating the wicked (31-35).
535. Proverbs 3:1 tn Heb “my son” (likewise in vv. 11, 21).
536. Proverbs 3:1 tn The verb יִצֹּר (yitsor) is a Qal jussive and the noun לִבֶּךָ (libbekha, “your heart”) functions as the subject: “let your heart keep my commandments.”
537. Proverbs 3:2 tn Heb “They will add to you.” The verb appears in the second half of the Hebrew line but has been moved to the beginning in the translation for the sake of smoothness.
538. Proverbs 3:2 tn Heb “length of days and years of life” (so NASB, NRSV). The idiom “length of days” refers to a prolonged life and “years of life” signifies a long time full of life, a life worth living (T. T. Perowne, Proverbs, 51). The term “life” refers to “earthly felicity combined with spiritual blessedness” (BDB 313 s.v. חַיִּים).
539. Proverbs 3:2 tn The noun שָׁלוֹם (shalom, “peace”) here means “welfare, health, prosperity” (BDB 1022 s.v. 3). It can be used of physical health and personal well-being. It is the experience of positive blessing and freedom from negative harm and catastrophe.
540. 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.
541. 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.
542. Proverbs 3:4 tn The form וּמְצָא (um^etsaʾ, “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).
543. 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.
544. Proverbs 3:4 tn Heb “man.”
545. Proverbs 3:5 sn The word בְּטַח (b^etakh, “trust”) is used in the OT in (1) literal physical sense: to physically lean upon something for support and (2) figurative sense: to rely upon someone or something for help or protection (BDB 105 s.v. I בְּטַח; HALOT 120 s.v. I בטח). The verb is often used with false securities, people trusting in things that prove to be worthless. But here the object of the secure trust is the Lord who is a reliable object of confidence.
546. Proverbs 3:5 sn The “heart” functions as a metonymy of subject encompassing mind, emotions and will (BDB 524 s.v. לֵב 2).
547. Proverbs 3:5 tn Heb “do not lean.” The verb שָׁעַן (shaʿan, “to lean; to rely”) is used in (1) literal physical sense of leaning upon something for support and (2) figurative sense of relying upon someone or something for help or protection (BDB 1043 s.v.). Here it functions figuratively (hypocatastasis: implied comparison); relying on one’s own understanding is compared to leaning on something that is unreliable for support (e.g., Isa 10:20).
548. Proverbs 3:5 tn Heb “your understanding.” The term בִּינָה (binah, “understanding”) is used elsewhere in this book of insight given by God from the instructions in Proverbs (Prov 2:3; 7:4; 8:14; 9:6, 10; 23:23). Here it refers to inherent human understanding that functions in relative ignorance unless supplemented by divine wisdom (Job 28:12-28; 39:26). The reflexive pronoun “own” is supplied in the translation to clarify this point. It is dangerous for a person to rely upon mere human wisdom (Prov 14:12; 16:25).
549. Proverbs 3:6 tn Heb “know him.” The verb יָדַע (yadaʿ) includes the meanings “to know (a fact, idea, or person), to learn or realize (to come to know something), to experience (to come to know a circumstance), to acknowledge or care for (to act in a way consistent with a person’s station, whether authority or need). That knowing, or acknowledging, God means to obey him (live in a way consistent with his authority) is clear in negative formulations; those who do not know him do not obey (Exod 5:2; 1 Sam 2:12; Ps 79:6; Jer 4:22). Other passages emphasize knowing his characteristics, and not just his authority (Jer 9:23-24). The sage is calling for a life of trust and obedience in which the disciple sees the Lord in every event, submits to, and trusts him.
550. Proverbs 3:6 tn The term דֶרֶךְ (derekh, “way”) is figurative (hypocatastasis: implied comparison) referring to a person’s course of life, actions and undertakings (Prov 2:8; 3:6, 23; 11:5; 20:24; 29:27; 31:3; BDB 203 s.v. 5; cf. TEV “in everything you do”; NCV, NLT “in all you do”). This is a call for total commitment in trust for obedience in all things.
551. Proverbs 3:6 tn The verb יָשָׁר (yashar) means “to make smooth; to make straight” (BDB 444 s.v.). This phrase means “to make the way free from obstacles,” that is, to make it successful (e.g., Isa 40:3). The straight, even road is the right road; God will make the way smooth for the believer.
552. Proverbs 3:7 tn Heb “in your own eyes” (so NAB, NIV, NRSV); NLT “Don’t be impressed with your own wisdom.”
553. Proverbs 3:7 sn The second colon clarifies the first. If one fears the Lord and turns away from evil, then he is depending on the Lord and not wise in his own eyes. There is a higher source of wisdom than human insight.
554. Proverbs 3:8 tn Heb “it will be.” The form is Qal jussive of הָיָה (hayah) and is one of the rare uses of the volitive to express purpose or result, even though there is no vav prefixed to it. This indicates that v. 8 is the outcome of v. 7. If a person trusts in the Lord and fears him (vv. 5-7), God will bless him (v. 8).
555. Proverbs 3:8 tc Heb “your navel” (cf. KJV, ASV). MT reads שָׁרֶּךָ (sharrekha, “your navel”) which functions as a synecdoche of part (= navel) for the whole (= body), meaning “your body” (BDB 1057 s.v. שׂר). The geminate noun שֹׂר (sor, “navel; navel-string [= umbilical cord]”) occurs only two other times in OT (Ezek 16:4; Song 7:3). The LXX reads τῷ σώματί σου (tō sōmati sou, “your body”). So the BHS editors suggest emending MT to the more commonly used terms בְּשָׂרֶךָ (b^esarekha, “your flesh”) or שְׁאֵרֶךָ (sh^eʾerekha, “your body”). But this kind of emendation runs counter to the canons of textual criticism; normally the more difficult reading or rarer term is preferred as original rather than a smooth reading or common term. Since “navel” occurs only twice elsewhere, it is difficult to imagine that it would have been confused for these two more common terms and that a scribe would mistakenly write “your navel” instead. If MT “your navel” is a synecdoche for “your body,” the LXX is not pointing to a different textual tradition but is merely interpreting MT accordingly. In similar fashion, the English versions which read “your body” are not rejecting the MT reading; they are merely interpreting the term as a figure (synecdoche) for “your body.”
556. Proverbs 3:8 tn Heb “drink.” The noun שִׁקּוּי (shiqquy, “drink”) is a figure: metonymy of cause (= drink) for the effect (= refreshment); see BDB 1052 s.v. Just as a drink of water would bring physical refreshment to one’s body, trusting in God and turning away from evil will bring emotional refreshment to one’s soul.
557. Proverbs 3:8 tn Heb “your bones.” The term עַצְמוֹתֶיךָ (ʿatsmotekha, “your bones”) functions as a synecdoche of part (= bones) for the whole person (= physical and moral aspects); cf. Pss 6:3; 35:10; Prov 3:8; 14:30; 15:30; 16:24; Isa 66:14 and BDB 782 s.v. עֶצֶם 1.d. Scripture often uses the body to describe the inner person (A. R. Johnson, The Vitality of the Individual in the Thought of Ancient Israel, 67-8).
558. Proverbs 3:9 tn The imperative כַּבֵּד (kabbed, “honor”) functions as a command, instruction, counsel or exhortation. To honor God means to give him the rightful place of authority by rendering to him gifts of tribute. One way to acknowledge God in one’s ways (v. 6) is to honor him with one’s wealth (v. 9).
559. Proverbs 3:9 tn Heb “produce.” The noun תְּבוּאָה (t^evuʾah) has a two-fold range of meaning: (1) “product; yield” of the earth (= crops; harvest) and (2) “income; revenue” in general (BDB 100 s.v.). The imagery in vv. 9-10 is agricultural; however, all Israelites—not just farmers—were expected to give the best portion (= firstfruits) of their income to the Lord.
560. Proverbs 3:10 tn Heb “with plenty” (so KJV, NASB, NRSV); NIV “to overflowing.” The noun שָׂבָע (savaʿ, “plenty; satiety”) functions as an adverbial accusative of manner or contents: “completely.”tc The LXX reads “grain,” implying שֶׁבֶר (shever, “grain) instead of שָׂבָע (savaʿ, “plenty”), but the ideas are similar.
561. Proverbs 3:10 sn This pictures the process of pressing grapes in which the upper receptacle is filled with grapes and the lower one catches the juice. The harvest of grapes will be so plentiful that the lower vat will overflow with grape juice. The pictures in v. 10 are metonymies of effect for cause (= the great harvest that God will provide when they honor him).
562. Proverbs 3:10 tn Heb “burst open.” The verb פָּרַץ (parats, “to burst open”) functions as hyperbole here to emphasize the fullness of the wine vats (BDB 829 s.v. 9).
563. Proverbs 3:10 tn The word תִּרוֹשׁ (tirosh) appears to be a loanword that refers to unfermented grape juice or sometimes to fresh wine (HALOT 1727-28).sn Most of the economy of ancient Israel was agricultural. The Lord commanded that Israel give the firstfruits of the land (e.g. Deut 26:1-3) and promised to bless Israel with the produce of the land when she would obey God (e.g. Deut 28:1-13).
564. Proverbs 3:11 tn Heb “the discipline of the Lord.” Or “instruction,” see the note at 1:2.
565. Proverbs 3:11 tn The verb קוּץ (quts) has a two-fold range of meaning: (1) “to feel a loathing; to abhor” and (2) “to feel a sickening dread” (BDB 880 s.v.). The parallelism with “do not despise” suggests the former nuance here. The common response to suffering is to loathe it; however, the righteous understand that it refines one’s moral character and that it is a means to the blessing.
566. Proverbs 3:12 tn Heb “chastens.” The verb יָכַח (yakhakh) here means “to chasten; to punish” (HALOT 410 s.v. יכח 1) or “to correct; to rebuke” (BDB 407 s.v. 6). The context suggests some kind of corporeal discipline rather than mere verbal rebuke or cognitive correction. This verse is quoted in Heb 12:5-6 to show that suffering in the service of the Lord is a sign of membership in the covenant community (i.e., sonship).
567. Proverbs 3:12 tc MT reads וּכְאָב (ukh^eʾav, “and like a father”) but the LXX reflects the Hiphil verb וְיַכְאִב (v^eyakhʾiv, “and scourges every son he receives”). Both readings fit the parallelism; however, it is unnecessary to emend MT which makes perfectly good sense. The fact that the writer of Hebrews quotes this passage from the LXX and it became part of the inspired NT text does not mean that the LXX reflects the original Hebrew reading here.
568. Proverbs 3:12 tn The verb “disciplines” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.
569. 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.
570. Proverbs 3:13 tn Heb “the man” (also again in the following line).
571. 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.
572. 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.
573. Proverbs 3:14 tn Heb “her profit.” The third person feminine singular suffix on the noun is probably a genitive of source: “from her.”
574. 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.
575. 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.
576. Proverbs 3:14 tn Heb “her yield.” The third person feminine singular suffix on the noun is probably a genitive of source: “from her.”
577. Proverbs 3:14 tn Heb “yield.” The noun תְּבוּאָה (t^evuʾah, “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).
578. 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.
579. 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.”
580. Proverbs 3:15 tn Heb “All of your delights cannot compare with her.”
581. Proverbs 3:16 tn Heb “length of days” (so KJV, ASV).
582. 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.”
583. Proverbs 3:18 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor.
584. 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).
585. Proverbs 3:18 tn The singular participle מְאֻשָּׁר (m^eʾushar, 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.
586. Proverbs 3:19 tn Heb “founded the earth.” The verb יָסַד (yasad, “to establish; to found”) describes laying the foundation of a building (1 Kgs 5:31 HT [5:17 ET]; 7:10; 2 Chr 3:3; Ezra 3:10-12; Zech 4:9) and God laying the foundation of the earth (Job 38:4; Pss 24:2; 89:12; 102:26; 104:5; Isa 48:13; 51:13, 16; Zech 12:1).
587. Proverbs 3:19 sn The theme of God’s use of wisdom in creation is developed in Prov 8:22-31. Because God established the world to operate according to the principle of wisdom it is impossible for anyone to live successfully in his world apart from the wisdom that only God can give.
588. Proverbs 3:20 sn The word תְּהוֹמוֹת (t^ehomot, “primordial sea”) alludes to the chaotic “deep” in Gen 1:2 (BDB 1063 s.v. תְּהוֹם 3). This was viewed in the ancient world as a force to be reckoned with. However, God not only formed it but controls it (see J. Emerton, “Spring and Torrent in Ps 74:15, ” VT 15 [1965]: 125).
589. Proverbs 3:20 sn This might refer to God’s action of dividing the waters to form the dry ground on the third day (Gen 1:9-10) or, less likely, to the breaking up of the fountains of the deep at the flood (Gen 7:11).
590. Proverbs 3:20 tn The verb is a prefixed form and follows three perfect verbs describing past time events. The form may be understood as an archaic preterite (which normally begins with a waw consecutive). In that case it is simple past time. Or it may be taken as an imperfect to show result, “so that the clouds drip down dew.” sn The two colons form a merism: The wisdom of God is behind all forces of nature, whether the violent breaking forth of its watery forces at creation or the provision of the gentle rain and dew throughout history (T. T. Perowne, Proverbs, 55).
591. Proverbs 3:21 tn The object of the verb “escape” is either (1) wisdom, knowledge, and understanding in vv. 13-20 or (2) “wisdom and discretion” in the second colon of this verse. Several English versions transpose the terms “wisdom and discretion” from the second colon into the first colon for the sake of clarity and smoothness (e.g., RSV, NRSV, NIV, TEV, CEV). NIV takes the subject from the second colon and reverses the clauses to clarify that.
592. Proverbs 3:21 tn Or: “purpose,” “power of devising.”
593. Proverbs 3:22 tn The noun נַפְשֶׁךָ (nafshekha, “your soul”) is a synecdoche of part (= inner soul) for the whole person (= you); see BDB 600 s.v. 4.a.2.
594. Proverbs 3:22 tn Heb “for your neck.” Cf. 1:9.
595. Proverbs 3:23 sn Heb “You will not strike your foot.” What the foot strikes (cf. Ps 91:12 “against a stone”) is omitted but something is implied. This is a figure (hypocatastasis) comparing stumbling on a stone in the path to making serious mistakes in life that bring harm.
596. Proverbs 3:24 tn The particle אִם (ʾim, “if”) here functions in its rare temporal sense (“when”) followed by an imperfect tense (e.g., Num 36:4; BDB 50 s.v. 1.b.4.b).
597. Proverbs 3:24 tc The LXX reads “sit down,” presumably from תֵּשֵׁב (teshev) while the MT reads תִּשְׁכַּב (tishkav, “lie down”). Either the LXX translator worked from a text which had lost the כ (kaf) or the MT copyist had a damaged text and restored a verb from the root שָׁכַב (shakav, “to lie down”) based on the following verb. The text restored from the LXX would present a progression from walking (v. 23), to sitting, to lying down: “When you sit down, you will not fear, then you will lie down and your sleep will be pleasant.”
598. Proverbs 3:24 tn Heb “will not have dread.” The verb פָּחַד (pakhad, “tremble, shake with fear”) describes emotion that is stronger than mere fear—it is dread.
599. Proverbs 3:24 tn The verb עָרְבָה (ʿar^evah) is from III עָרַב (ʿarav, “to be sweet; to be pleasing; to be pleasant”; BDB 787 s.v. III עָרַב). It should not be confused with the other five homonymic roots that are also spelled עָרַב (see BDB 786-88).
600. Proverbs 3:25 sn The negative exhortation with the jussive verb אַל־תִּירָא (ʾal tiraʾ, “do not be afraid”) is based in part on the assurances given in vv. 23-24 but is directly tied to v. 26.
601. Proverbs 3:25 tn Heb “terror of suddenness.” The noun פִּתְאֹם (pitʾom, “sudden”) functions as an attributive genitive: “sudden terror” (e.g., Job 22:10; BDB 837 s.v.).
602. Proverbs 3:25 tn Heb “terror.” The noun פַּחַד (pakhad, “terror”) is a metonymy of effect for cause (= disaster); see BDB 808 s.v. 2. This is suggested by the parallelism with the noun מִשֹּׁאַת (mishoʾat, “destruction”) in the following colon. The term פַּחַד (“terror”) often refers to the object (or cause) of terror (e.g., Job 3:25; 15:21; 22:10; 31:23; Pss 31:12; 36:2; Isa 24:18; Jer 48:44).
603. Proverbs 3:25 tn Heb “or the destruction of the wicked when it comes.” The noun רְשָׁעִים (r^eshaʿim, “wicked ones”) probably functions as an objective genitive (the destruction that comes on the wicked) or a genitive of source (the destruction that the wicked bring on others).
604. Proverbs 3:26 tn Heb “your confidence” (so NAB, NIV, NRSV) or “at your side.” BDB (492) lists both meanings under one entry for כֶּסֶל (kesel). HALOT (489) sees two homonyms, I כֶּסֶל (“loin, side”) and II כֶּסֶל (“confidence”). The preposition ב (bet) either functions locatively meaning “at your side,” or as a bet essentiae (GKC 379 §119.i, BDB 88 s.v. 7 בְּ; HALOT 104 s.v. 3 בְּ), emphasizing the quality or nature of the noun (but which typically cannot be rendered in English) meaning here “your confidence.” It may then be viewed as a metonymy standing either for the object or the source of your confidence. The Vulgate reads “at your side (latus).” The LXX appears to have read כֹּל מְסִלֹּתֶיךָ (kol m^esillotekha, “[over] all your ways.”
605. Proverbs 3:26 tn The term “foot” functions as a synecdoche, where the part stands for the whole (“your foot” stands for “you”). This device helps build a comparison between a hunter’s snare and calamity that afflicts the wicked.
606. Proverbs 3:26 tn Heb “from capture,” a figure for the calamity of v. 25.
607. Proverbs 3:27 tn The MT has “from its possessors” and the LXX simply has “from the poor.” C. H. Toy (Proverbs [ICC], 77) suggests emending the text to read “neighbors” (changing בְּעָלָיו [b^eʿalayv] to רֵעֶיךָ, reʿekha) but that is gratuitous. The idea can be explained as being those who need to possess it, or as BDB 127 s.v. בַּעַל has it with an objective genitive, “the owner of it” = the one to whom it is due.
608. Proverbs 3:27 tc The Kethib is the dual form יָדֶיךָ (yadekha, “your hands”); the Qere is the singular יָדְךָ (yad^ekha, “your hand”). Normally the Qere is preferred because it represents an alternate textual tradition that the Masoretes viewed as superior to the received text.tn Heb “your hand.” The term יָדְךָ (yad^ekha, “your hand”) functions as a synecdoche of part (= your hand) for the whole person (= you).
609. Proverbs 3:27 tn Heb “it is to the power of your hand.” This expression is idiomatic for “it is in your power” or “you have the ability” (Gen 31:29; Deut 28:23; Neh 5:5; Mic 2:1). The noun אֵל (ʾel) means “power” (BDB 43 s.v. 7), and יָד (yad, “hand”) is used figuratively to denote “ability” (BDB 390 s.v. 2). Several translations render this as “when it is in your power to do it” (KJV, RSV, NRSV, NASB) or “when it is in your power to act” (NIV). W. McKane suggests, “when it is in your power to confer it” (Proverbs [OTL], 215).
610. Proverbs 3:27 tn Heb “to do [it]” (cf. KJV, NASB, NRSV).
611. Proverbs 3:28 tn Heb “But there it is with you.” The circumstantial clause introduces a condition which true at the same time as as an earlier clause. The words “at the time” were for clarity.
612. Proverbs 3:29 sn The verb חָרַשׁ (kharash) means “to cut in; to engrave; to plough; to devise.” The idea of plotting is metaphorical for working, practicing or fabricating (BDB 360 s.v.).
613. Proverbs 3:29 tn Heb “And he dwells trustingly (or securely) with you.” The vav (ו) prefixed to the pronoun introduces a circumstantial clause which further defines the neighbor.
614. Proverbs 3:30 sn The term רִיב (riv) can mean “quarrel” or “legal accusation” (BDB 936 s.v.). Both ideas would work but the more technical legal accusation fits the context better. This is a warning to not bring legal accusations against anyone without a legitimate reason.
615. Proverbs 3:30 tn Heb “a man.”
616. Proverbs 3:30 tn Heb “gratuitously”; NIV, TEV “for no (+ good NCV) reason.” The adverb חִנָּם (khinam) means “without cause, undeservedly,” especially of groundless hostility (HALOT 334 s.v. 3; BDB 336 s.v. c).
617. Proverbs 3:31 tn Heb “a man of violence.” The noun חָמָס (khamas, “violence”) functions as an attributive genitive. The word itself means “violence, wrong” (HALOT 329 s.v.) and refers to physical violence, social injustice, harsh treatment, wild ruthlessness, injurious words, hatred, and general rudeness (BDB 329 s.v.).
618. Proverbs 3:32 tn The basic meaning of the verb לוּז (luz) is “to turn aside; to depart” (BDB 531 s.v.). The Niphal stem is always used figuratively of moral apostasy from the path of righteousness: (1) “to go astray” (Prov 2:15; 3:32; 14:2) and (2) “crookedness” in action (Isa 30:12; see HALOT 522 s.v. לוז nif; BDB 531 s.v. Niph).
619. Proverbs 3:32 tn Heb “abomination of the Lord.” The term יְהוָה (y^ehvah, “the Lord”) functions as a genitive of respect: “abomination to the Lord.” It is loathsome or detestable to him. Things that are repugnant to the Lord are usually the most heinous of crimes and gross violations of rituals.
620. Proverbs 3:32 tn Heb “but with the upright is his intimate counsel.” The phrase “he reveals” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and clarity.
621. Proverbs 3:32 tn Heb “his counsel.” The noun סוֹד (sod) can refer to (1) “intimate circle” of friends and confidants, (2) “confidential discussion” among friends and confidants, or “secret counsel” revealed from one confidant to another and kept secret and (3) relationship of “intimacy” with a person (BDB 691 s.v.; HALOT 745 s.v.). God reveals his secret counsel to the heavenly assembly (Job 15:8; Jer 23:18, 22) and his prophets (Amos 3:7). God has brought the angels into his “intimate circle” (Ps 89:8). Likewise, those who fear the Lord enjoy an intimate relationship with him (Job 29:4; Ps 25:14; Prov 3:32). The perverse are repugnant to the Lord, but he takes the upright into his confidence and brings him into his intimate circle.
622. Proverbs 3:33 tn Or “the curse of the Lord,” a subjective genitive indicating the curse that the Lord makes. The noun מְאֵרַה (m^eʾerah, “curse”) is the opposite, or antonym, of בְּרָכָה (b^erakhah, “blessing”). It is associated with poverty and affliction. The curse of God brings ruin and failure to crops, land in general, an individual, or the nation (Deut 28:20; Mal 2:2; 3:9; see BDB 76 s.v.; HALOT 541 s.v.).
623. Proverbs 3:33 tn Heb “house.” The term בֵּית (bet, “house”) functions as a synecdoche of container (= house) for the persons contained (= household). See, e.g., Exod 1:21; Deut 6:22; Josh 22:15 (BDB 109 s.v. 5.a).
624. Proverbs 3:33 sn The term “wicked” is singular; the term “righteous” in the second half of the verse is plural. In scripture such changes often hint at God’s reluctance to curse, but eagerness to bless (e.g., Gen 12:3).
625. Proverbs 3:33 sn The term “bless” (בָּרַךְ, barakh) is the antithesis of “curse.” A blessing is a gift, enrichment, or endowment. The blessing of God empowers one with the ability to succeed, and brings vitality and prosperity in the material realm, but especially in one’s spiritual relationship with God.
626. Proverbs 3:33 tn Heb “habitation.” The noun נָוֶה (naveh, “habitation; abode”), which is the poetic parallel to בֵּית (bet, “house”), usually refers to the abode of a shepherd in the country: “habitation” in the country (BDB 627 s.v. נָוֶה). It functions as a synecdoche of container (= habitation) for the contents (= people in the habitation and all they possess).
627. Proverbs 3:33 tn The Hebrew is structured chiastically (AB:BA): “The curse of the Lord / is on the house of the wicked // but the home of the righteous / he blesses.” The word order in the translation is reversed for the sake of smoothness and readability.
628. Proverbs 3:34 tc The MT reads אִם (ʾim, “if”) and the syntax is אִם (ʾim) plus imperfect verb followed by vav plus perfect consecutive. This particle can introduce a realizable or unrealizable condition, or a concessive clause (HALOT 60-61 s.v.). A realizable condition presents the circumstance in which the apodosis is realized, “if/when he is scornful…, then he will show favor.” An unrealizable condition or a concessive clause should be rendered “even if” or “although [X would be],” referring to something that is not the case, as in, “even if he would be scornful…, then…” (cf. Num 22:18, 1 Kgs 13:8; Job 9:15; Jer 15:1). Neither of these options fit the context well. The content of the second half of the verse does not depend on the first half. And the first half is not to be understood as an unrealizable or unexpected condition, rather both are truisms. An alternative is to read the similarly sounding term עִם (ʿim, “with”), “with the scorners he is scornful” (cf. Ps 18:25-26). The LXX does not have a conditional particle, so it may not have read אִם (ʾim, “if”), but also it does not have μετὰ (meta, “with”) so it is not clear that it read עִם (ʾim, “with”). The translation presumes the particle עִם.
629. Proverbs 3:34 tn Heb “with those who mock he will mock.” The repetition of the root לִיץ (lits, “to scorn; to mock”) connotes poetic justice; the punishment fits the crime. Scoffers are characterized by arrogant pride (e.g., Prov 21:24), as the antithetical parallelism with “the humble” here emphasizes.
630. Proverbs 3:34 tc The Kethib reads וְלַעֲנִיִּים (v^elaʿaniyyim) from עָנִי (ʿani, “afflicted”), followed by the NASB. The Qere, supported by the LXX, Targum, and Latin Vulgate reads וְלַעֲנָוִים (v^elaʿanavim) from עָנָו (ʿanav, “meek, humble”) followed by the NIV, ESV, NRSV and others.
631. 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.
632. 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.
633. Proverbs 4:1 sn The chapter includes an exhortation to acquire wisdom (1-4a), a list of the benefits of wisdom (4b-9), a call to pursue a righteous lifestyle (10-13), a warning against a wicked lifestyle (14-19), and an exhortation to righteousness (20-27).
634. Proverbs 4:1 tn Heb “sons.” See note at 1:8.
635. Proverbs 4:1 tn Or “warning.” See note at 1:2.
636. Proverbs 4:1 tn Heb “in order to come to know.” As a stative verb, יָדַע (yadaʿ) can mean “to know” or “to come to know,” the latter essentially meaning “to learn.” The infinitive indicates the purpose of the earlier imperatives.
637. Proverbs 4:2 tn The perfect tense has the nuance of instantaneous (or performative) perfect; the sage is now calling the disciples to listen. It could also be a perfect of resolve, indicating what he is determined to do, or a present perfect reflecting his proven past history, “Indeed I have given you X.”
638. Proverbs 4:3 tn Or “a boy with my father.”
639. Proverbs 4:3 tc The LXX introduces the ideas of “obedient” and “beloved” for these two terms. This seems to be a free rendering, if not a translation of a different Hebrew textual tradition. The MT makes good sense and requires no emendation.tn Heb “tender and only one.” The phrase רַךְ וְיָחִיד (rakh v^eyakhid, “tender and only one”) is a hendiadys meaning “tender only child.” The adjective רַךְ (rakh) means “tender; delicate” (BDB 940 s.v. רַךְ), and describes a lad who is young and undeveloped in character (e.g., 2 Sam 3:39). The adjective יָחִיד (yakhid) means “only one” (BDB 402 s.v. יָחִיד) and refers to a beloved and prized only child (e.g., Gen 22:2).
640. Proverbs 4:4 tn The vav plus imperative “and live” expresses purpose, as is common with volitional verbs in a series.
641. Proverbs 4:5 tn Heb “from the words of my mouth” (so KJV, NASB, NRSV); TEV, CEV “what I say.”sn The verse repeats the imperative “acquire” to underscore the importance of getting wisdom.
642. Proverbs 4:6 tn Heb “her.” The referent of the pronoun is personified “wisdom,” which has been specified in the translation for clarity.
643. 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.
644. 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.
645. 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).
646. 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).
647. 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.
648. 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.
649. 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.
650. Proverbs 4:10 tn Heb “my son” (likewise in v. 20).
651. Proverbs 4:10 tn Following an imperative, a vav plus imperfect verb can depict purpose or result.
652. Proverbs 4:10 tn Heb “and the years of life will be many for you.”
653. Proverbs 4:11 tn The form הֹרֵתִיךָ (horetikha) is the Hiphil perfect with a suffix from the root יָרָה (yarah, “to guide”). This and the parallel verb should be taken as instantaneous (or performative) perfects, translated as an English present tense: The sage is now instructing or pointing the way.sn The verb יָרָה (yarah) means “to teach; to instruct; to guide.” This is from the same root as the Hebrew word for “law” (torah). See G. R. Driver, “Hebrew Notes,” VT 1 (1951): 241-50; and J. L. Crenshaw, “The Acquisition of Knowledge in Israelite Wisdom Literature,” WW 7 (1986): 9.
654. Proverbs 4:11 tn Heb “in the tracks of uprightness”; cf. NAB “on straightforward paths.” Both the verb and the object of the preposition make use of the idiom—the verb is the Hiphil perfect from דֶּרֶךְ (derekh, related to “road; way”) and the object is “wagon tracks, paths.”
655. Proverbs 4:12 sn The noun צַעֲדֶךָ (tsaʿadekha, “your steps”) and the temporal infinitive בְּלֶכְתְּךָ (b^elekht^ekha, “when you walk”) use the idiom of walking to represent the course of life. On that course there will be no obstacles; the “path” will be straight—morally and practically.
656. Proverbs 4:12 sn The verb צָרַר (tsarar, “to be narrow; to be constricted”) refers to that which is narrow or constricted, signifying distress, trouble, adversity; that which was wide-open or broad represents freedom and deliverance.
657. Proverbs 4:12 sn The progression from walking to running is an idiom called “anabasis,” suggesting that as greater and swifter progress is made, there will be nothing to impede the progress (e.g., Isa 40:31).
658. Proverbs 4:13 tn Or “discipline.” See note at 1:2.
659. Proverbs 4:13 tn The form נִצְּרֶהָ (nits^ereha, from נָצַר, natsar) has an anomalous doubled letter (see GKC 73 §20.h).
660. Proverbs 4:14 tn The verb אָשַׁר (ʾashar, “to walk”) is not to be confused with the identically spelled homonym אָשַׁר “to pronounce happy” as in BDB 80 s.v. אָשַׁר.
661. Proverbs 4:15 sn The verb עָבַר (ʿavar, “to cross over; to travel through”) ends both cola. In the first it warns against going on wrong paths; in the second it means “to go your own way,” but may hint that the way will cross over the wrong way. The rapid sequence of commands stresses the urgency of the matter.
662. Proverbs 4:16 tn The verb יָשַׁן (yashan) “to be asleep” is a stative root. In the imperfect it can be future “will not sleep” or modal, in this case abilitive, “are not able to sleep.”
663. Proverbs 4:16 sn The verb is רָעַע (raʿaʿ), which means “to do evil; to harm.” The verse is using the figure of hyperbole to stress the preoccupation of some people with causing trouble. R. L. Alden says, “How sick to find peace only at the price of another man’s misfortune” (Proverbs, 47).
664. Proverbs 4:16 sn Heb “their sleep is robbed/seized”; these expressions are metonymical for their restlessness in plotting evil.
665. Proverbs 4:16 sn The Hiphil imperfect (Kethib) means “cause to stumble.” This idiom (from hypocatastasis) means “bring injury/ruin to someone” (BDB 505-6 s.v. כָּשַׁל Hiph.1).
666. Proverbs 4:17 tn The verb ‏לָחֲמוּ (lakhamu) is a perfect form of a dynamic root, and therefore past or perfective. This serves as verification of the description in the previous verse.
667. Proverbs 4:17 tn Heb “the bread of wickedness” (so KJV, NAB, NIV, NRSV). There are two ways to take the genitives: (1) genitives of apposition: wickedness and violence are their food and drink (cf. TEV, CEV, NLT), or (2) genitives of source: they derive their livelihood from the evil they do (C. H. Toy, Proverbs [ICC], 93).
668. Proverbs 4:17 tn The verb is an imperfect, either present or future, saying what they do or forecasting what they will do. Being paired with a perfect verb in the beginning of the verse, the description combines their past pattern with what they continue to do.
669. Proverbs 4:17 tn Heb “the wine of violence” (so KJV, NAB, NIV, NRSV). This is a genitive of source, meaning that the wine they drink was plundered from their violent crime. The Hebrew is structured in an AB:BA chiasm: “For they eat the bread of wickedness, and the wine of violence they drink.” The word order in the translation is reversed for the sake of smoothness and readability.
670. Proverbs 4:18 tn Heb “like light of brightness.” This construction is an attributive genitive: “bright light.” The word “light” (אוֹר, ʾor) refers to the early morning light or the dawn (BDB 21 s.v.). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe—the opposite of what darkness represents.
671. Proverbs 4:18 tn A literal rendering would appear to be “walking and becoming bright.” When the Qal active participle of הָלַךְ (halakh) is paired with another participle (or adj.) it can express the intensification of an event, that is, the second element in the pairing continues on and increases in character. Cf. Jonah 1:11 and see HALOT 246-247 s.v. הָלַךְ 5).
672. Proverbs 4:18 tn Heb “until the day is established.” This expression refers to the coming of the full day or the time of high noon.
673. Proverbs 4:19 sn The image of paths, brightness or darkness, and stumbling illustrate the contrast of lifestyles. When acting with righteousness one’s course becomes clearer and more sure, while the wicked are caught in their ways, ignorant of why they fall.
674. Proverbs 4:20 tn Heb “incline your ear.” The verb הַט (hat) is the Hiphil imperative from נָטָה (natah, Hiphil: “to turn to; to incline”). The idiom “to incline the ear” gives the picture of “lean over and listen closely.” sn Commentators note the use of the body in this section: ear (v. 20), eyes (v. 21), flesh (v. 22), heart (v. 23), lips (v. 24), eyes (v. 25), feet (v. 26), and hands and feet (v. 27). Each is a synecdoche of part representing the whole; the total accumulation signifies the complete person in the process.
675. Proverbs 4:21 tn The Hiphil form יַלִּיזוּ (yallizu) follows the Aramaic with gemination. The verb means “to turn aside; to depart” (intransitive Hiphil or inner causative).
676. Proverbs 4:21 tn Or “keep” (so KJV, NIV, NRSV and many others).
677. Proverbs 4:21 sn The words “eyes” and “heart” are metonymies of subject representing the faculties of each. Cf. CEV “think about it all.”
678. Proverbs 4:22 tn Heb “to all of his flesh.”
679. Proverbs 4:23 tn Anatomically the Hebrew word לֵב (lev) refers to the “heart.” But abstractly it can refer to one’s inner self, will, understanding, or mind. They did not see the heart and mind in opposition, such that the advice here includes both one’s thinking and feelings.
680. Proverbs 4:23 tn Heb “more than any guard.” The preposition מִן (min) has its comparative sense “more than.” The noun מִשְׁמָר (mishmar) refers here to the act of guarding, protection, or vigilance (BDB 1038 s.v. מִשְׁמָר; HALOT 649 s.v. מִשְׁמָר).
681. Proverbs 4:23 sn The word תּוֹצְאוֹת (totseʾot, from יָצָא, yatsaʾ) means “outgoings; extremities; sources.” It is used here for starting points, like a fountainhead, and so the translation “sources” works well.
682. Proverbs 4:24 tn Heb “crookedness.” The noun עִקְּשׁוּת (ʿiqq^eshut) refers to what is morally twisted or perverted. Here it refers to things that are said (cf. NAB “dishonest talk”; NRSV “crooked speech”). The term “mouth” functions as a metonymy of cause for perverse speech. Such perverse talking could be subtle or blatant.
683. Proverbs 4:24 tn Heb “crookedness of mouth.”
684. Proverbs 4:24 tn Heb “deviousness of lips put far from you.”
685. Proverbs 4:25 tn The jussives in this verse are both Hiphil, the first from the verb “to gaze; to look intently [or, carefully],” (נָבַט, navat) and the second from the verb “to be smooth, straight” (יָשָׁר, yashar).
686. Proverbs 4:25 tn Heb “your eyelids.” The term “eyelids” is often a poetic synonym for “eye” (it is a metonymy of adjunct, something connected with the eye put for the eye that sees); it may intensify the idea as one might squint to gain a clearer look.
687. Proverbs 4:26 tn Heb “path of your foot.”
688. Proverbs 4:26 sn The verb is a denominative Piel from the word פֶּלֶס (peles), “balance; scale.” In addition to telling the disciple to keep focused on a righteous life, the sage tells him to keep his path level, which is figurative for living the righteous life.
689. Proverbs 4:26 tn Following an imperative, a vav plus imperfect verb can depict purpose or result.
690. Proverbs 4:26 tn The Niphal jussive from כּוּן (kun, “to be fixed; to be established; to be steadfast”) continues the idiom of walking and ways for the moral sense in life.
691. Proverbs 4:27 sn The two verbs in this verse are from different roots, but nonetheless share the same semantic domain. The first verb is תֵּט (tet), a jussive from נָטָה (natah), which means “to turn aside” (Hiphil); the second verb is the Hiphil imperative of סוּר (sur), which means “to cause to turn to the side” (Hiphil). The disciple is not to leave the path of righteousness, but to stay on the path he must leave evil.
692. Proverbs 4:27 tn Heb “your foot” (so NAB, NIV, NRSV). The term רַגְלְךָ (ragl^ekha, “your foot”) is a synecdoche of part (= foot) for the whole person (= “yourself”).
693. Proverbs 4:27 tc The LXX adds, “For the way of the right hand God knows, but those of the left hand are distorted; and he himself will make straight your paths and guide your goings in peace.” The ideas presented here are not out of harmony with Proverbs, but the section clearly shows an expansion by the translator. For a brief discussion of whether this addition is Jewish or early Christian, see C. H. Toy, Proverbs (ICC), 99.
694. Proverbs 5:1 sn In this chapter the sage/father exhorts discretion (1, 2) then explains how to avoid seduction (3-6); this is followed by a second exhortation to prevention (7, 8) and an explanation that obedience will avoid ruin and regret (9-14); finally, he warns against sharing love with strangers (15-17) but to find it at home (18-23). For an analysis of the chapter, see J. E. Goldingay, “Proverbs V and IX,” RB 84 (1977): 80-93.
695. Proverbs 5:1 tn The text again has “my son.” In this passage perhaps “son” would be the most fitting because of the warning against going to the adulterous woman. However, since the image of the adulterous woman probably represents all kinds of folly (through personification), and since even in this particular folly the temptation works both ways, the general address to either young men or women should be retained. The text was certainly not intended to convey that only women could seduce men.
696. Proverbs 5:1 tn Heb “incline your ear” (so NAB, NRSV); NLT “listen carefully.”
697. Proverbs 5:2 tn Heb “keep, protect, guard.”
698. Proverbs 5:2 sn This “discretion” is the same word in 1:4; it is wise, prudential consideration, careful planning, or the ability to devise plans with a view to the best way to carry them out. If that ability is retained then temptations to digress will not interfere.
699. Proverbs 5:3 sn “Lips” is a metonymy of cause, referring to her words. Dripping honey is compared by implication to her words, which are flattering and smooth (cf. Song 4:11). See M. Dahood, “Honey That Drips. Notes on Proverbs 5:2-3, ” Bib 54 (1973): 65-66.
700. Proverbs 5:3 tn Heb “her palate.” The word חֵךְ (khekh, “palate; roof of the mouth; gums”) is a metonymy of cause (= organ of speech) for what is said (= her seductive speech). The present translation clarifies this metonymy with the phrase “her seductive words.”
701. Proverbs 5:4 sn Heb “her end” (so KJV). D. Kidner notes that Proverbs does not allow us to forget that there is an afterward (Proverbs [TOTC], 65).
702. Proverbs 5:4 sn The verb “to be bitter” (מָרַר, marar) describes things that are harmful and destructive for life, such as the death of the members of the family of Naomi (Ruth 1:20) or finding water that was undrinkable (Exod 15:22-27). The word indicates that the sweet talking will turn out badly.
703. Proverbs 5:4 tn The Hebrew term translated “wormwood” refers to the aromatic plant that contrasts with the sweetness of honey. Some follow the LXX and translate it as “gall” (cf. NIV). The point is that there was sweetness when the tryst had alluring glamour, but afterward it had an ugly ring (W. G. Plaut, Proverbs, 74).
704. Proverbs 5:4 sn The Hebrew has “like a sword of [two] mouths,” meaning a double-edged sword that devours/cuts either way. There is no movement without damage. There may be a wordplay here with this description of the “sword with two mouths,” and the subject of the passage being the words of her mouth which also have two sides to them. The irony is cut by the idiom.
705. Proverbs 5:5 tn The term שְׁאוֹל (sh^eʾol, “grave”) is paralleled to “death,” so it does not refer here to the realm of the unblessed. sn The terms death and grave could be hyperbolic of a ruined life, but probably refer primarily to the mortal consequences of a life of debauchery.
706. Proverbs 5:6 tc The LXX and other versions read “not” instead of “lest.” This may be an effort to make sense of the unusual syntax, or perhaps the MT has been corrupted. The general sense is the same in either case.tn Heb “The path of life lest she clear the way.” This is the only occasion where the particle פֶּן (pen, “lest”) appears to occur in the middle of its clause rather than at the beginning. The particle implies some action has been taken to avert or avoid what follows. The translation treats the “path of life” as the object and links the clause to the previous verse. One may note, however, that if the two halves of this verse reversed, normal syntax and good sense are also restored. “Her paths have wandered. She is not able to discern—the path leading to life, lest she make it clear.” (Or “lest she examine it.” See note on the verb.)
707. Proverbs 5:6 tn Two roots are proposed for the verb פָּלַס (palas), “to clear/make a way” or “to observe; to examine.” If the latter root, then it would mean “lest she examine the path of life.”
708. Proverbs 5:6 tn Heb “the path of life.” The noun חַיִּים (khayyim, “of life”) functions as a genitive of direction (“leading to”).
709. Proverbs 5:6 tn The verb נוּעַ (nuaʿ) means “to quiver; to waver; to roam around.” As the perfect form of a dynamic verb, it is past or perfective. Here it should be perfective to recognize the continuing results. Some translations treat the verb as stative and so present tense (cf. KJV “her ways are moveable”), but it is morphologically dynamic as revealed by its imperfect form. Others treat it as an imperfect, rendering it in future tense (NAB “her paths will ramble”) or general present (NLT “She staggers down a crooked trail.”).
710. Proverbs 5:6 tn The verb יָדַע (yadaʿ, “to know”) is a stative verb in the imperfect form, which can be either future or modal. Here it is a modal abilitive: she is unable to know. DCH includes יָדַע II, “be quiet, at rest; be submissive” citing Jer 4:18 and Job 21:19. See also D. W. Thomas, “A Note on לא תדע in Proverbs v 6, ” JTS 37 (1936): 59, proposing “she is not tranquil.”
711. Proverbs 5:7 tn Heb “sons.”
712. Proverbs 5:7 tn Heb “the words of my mouth” (so KJV, NAB, NRSV).
713. Proverbs 5:8 tn Heb “your way.”
714. Proverbs 5:8 sn There is a contrast made between “keep far away” (הַרְחֵק, harkheq) and “do not draw near” (וְאַל־תִּקְרַב, v^eʾal tiqrav).
715. Proverbs 5:9 sn The term הוֹד (hod, “vigor; splendor; majesty”) in this context means the best time of one’s life (cf. NIV “your best strength”), the full manly vigor that will be wasted with licentiousness. Here it is paralleled by “years,” which refers to the best years of that vigor, the prime of life. Life would be ruined by living this way, or the revenge of the woman’s husband would cut it short.
716. Proverbs 5:10 tn Heb “eat their fill of” or “become sated from” your strength.
717. Proverbs 5:10 tn The word כֹּחַ (koakh, “strength”) refers to what laborious toil would produce (so a metonymy of cause). Everything that this person worked for could become the property for others to enjoy.
718. Proverbs 5:10 tn “labor, painful toil.”
719. Proverbs 5:10 tn The term “benefit” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
720. Proverbs 5:11 tn Heb “at your end.”
721. Proverbs 5:11 tn The form is the perfect tense with the vav consecutive; it is equal to a specific future within this context.sn The verb means “to growl, groan.” It refers to a lion when it devours its prey, and to a sufferer in pain or remorse (e.g., Ezek 24:23).
722. Proverbs 5:11 tn Heb “in the finishing of your flesh and your body.” The construction uses the Qal infinitive construct of כָּלָה (kalah) in a temporal clause; the verb means “be complete, at an end, finished, spent.”
723. Proverbs 5:13 tn The vav that introduces this clause functions in an explanatory sense.
724. Proverbs 5:13 tn Heb “did not listen to the voice of.” The picture is that of treating the teacher’s instruction as background noise instead of paying attention to it or obeying it.
725. Proverbs 5:13 tn The Hebrew term מוֹרַי (moray) is the nominal form based on the Hiphil plural participle with a suffix, from the root יָרָה (yarah). The verb is “to teach,” the common noun is “instruction, law [torah],” and this participle form is teacher (“my teachers”).
726. Proverbs 5:13 tn The idiom is based on attentiveness: “did not incline my ear to.”
727. Proverbs 5:13 tn The form is the Piel plural participle of לָמַד (lamad) used substantivally.
728. Proverbs 5:14 tn The expression כִּמְעַט (kimʿat) is “like a little.” It means “almost,” and is used of unrealized action (BDB 590 s.v. 2). Cf. NCV “I came close to”; NLT “I have come to the brink of.”
729. Proverbs 5:14 tn Heb “I was in all evil” (cf. KJV, ASV).
730. Proverbs 5:14 tn The text uses the two words “congregation and assembly” to form a hendiadys, meaning the entire assembly.
731. Proverbs 5:15 sn Paul Kruger develops this section as an allegory consisting of a series of metaphors. He suggests that what is at issue is private versus common property. The images of the cistern, well, or fountain are used of a wife (e.g., Song 4:15) because she, like water, satisfies desires. Streams of water in the street would then mean sexual contact with a lewd woman. According to 7:12 she never stays home but is in the streets and is the property of many (P. Kruger, “Promiscuity and Marriage Fidelity? A Note on Prov 5:15-18, ” JNSL 13 [1987]: 61-68).
732. Proverbs 5:16 tn The verb means “to be scattered; to be dispersed”; here the imperfect takes a deliberative nuance in a rhetorical question.
733. Proverbs 5:16 tc The verse is usually understood as a rhetorical question, expecting a “no” answer (e.g. NIV, NASB, ESV, NKJV). The LXX records a negative volitional statement “Let them not flow out.”
734. Proverbs 5:17 tn The ל (lamed) preposition denotes possession: “for you” = “yours.” The term לְבַדֶּךָ (l^evadekha) is appositional, underscoring the possession as exclusive.
735. Proverbs 5:17 sn The point is that what is private is not to be shared with strangers; it belongs in the home and in the marriage. The water from that cistern is not to be channeled to strangers or to the public.
736. Proverbs 5:18 sn The positive instruction is now given: Find pleasure in a fulfilling marriage. The “fountain” is another in the series of implied comparisons with the sexual pleasure that must be fulfilled at home. That it should be blessed (the passive participle of בָּרַךְ, barakh) indicates that sexual delight is God-given; having it blessed would mean that it would be endowed with fruitfulness, that it would fulfill all that God intended it to do.
737. Proverbs 5:18 tn The form is a Qal imperative with a vav (ו) of sequence; after the jussive of the first half this colon could be given an equivalent translation or logically subordinated.
738. Proverbs 5:18 tn Or “your young wife”; Heb “in the wife of your youth” (so NIV, NLT, HCSB). The genitive may function as an attributive adjective: “young wife” or “youthful wife.” Or the genitive may be temporal in that it refers to the age in which a man married his wife: “the wife you married in your youth” (cf. NCV, CEV). The temporal genitive is supported by parallel passages with similar constructions in Prov 2:17 and Mal 2:14.
739. Proverbs 5:19 tn The construct expression “a doe of loves” is an attributive genitive, describing the doe with the word “loves.” The plural noun may be an abstract plural of intensification (but this noun only occurs in the plural). The same construction follows with a “deer of grace”—a graceful deer.sn The imagery for intimate love in marriage is now employed to stress the beauty of sexual fulfillment as it was intended. The doe and deer, both implied comparisons, exhibit the grace and love of the wife.
740. Proverbs 5:19 sn The verb שָׁגָה (shagah) means “to swerve; to meander; to reel” as in drunkenness; it signifies a staggering gait expressing the ecstatic joy of a captivated lover. It may also mean “to be always intoxicated with her love” (cf. NRSV).
741. Proverbs 5:20 tn In the interrogative clause the imperfect has a deliberative nuance.
742. Proverbs 5:20 tn Heb “foreigner” (so ASV, NASB), but this does not mean that the woman is non-Israelite. This term describes a woman who is outside the moral boundaries of the covenant community—she is another man’s wife, but since she acts with moral abandonment she is called “foreign.”
743. Proverbs 5:21 tn Heb “man.”
744. Proverbs 5:21 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
745. Proverbs 5:21 tn BDB 814 s.v. פָּלַס 2 suggests that the participle מְפַּלֵּס (m^epalles) means “to make level [or, straight].” As one’s ways are in front of the eyes of the Lord, they become straight or right. It could be translated “weighs” since it is a denominative from the noun for “balance, scale”; the Lord weighs or examines the actions.
746. Proverbs 5:21 tn Heb “all his”; the referent (the person mentioned in the first half of the verse) has been specified in the translation for clarity.
747. Proverbs 5:22 tn The suffix on the verb is the direct object suffix; “the wicked” is a second object by apposition: They capture him, the wicked. Since “the wicked” is not found in the LXX, it could be an old scribal error; or the Greek translator may have simply smoothed out the sentence. C. H. Toy suggests turning the sentence into a passive idea: “The wicked will be caught in his iniquities” (Proverbs [ICC], 117).
748. Proverbs 5:22 tn The word is the subject of the clause, but the pronominal suffix has no clear referent. The suffix is proleptic, referring to the wicked.
749. Proverbs 5:22 tn Heb “his own iniquities will capture the wicked.” The translation shifts the syntax for the sake of smoothness and readability.
750. Proverbs 5:22 sn The lack of discipline and control in the area of sexual gratification is destructive. The one who plays with this kind of sin will become ensnared by it and led to ruin.
751. Proverbs 5:22 tn The Hebrew is structured chiastically: “his own iniquities will capture the wicked, by the cords of his own sin will he be held.”
752. Proverbs 5:23 tn The preposition ב (bet) is used in a causal sense: “because” (cf. NCV, TEV, CEV).
753. Proverbs 5:23 sn The word אִוַּלְתּוֹ (ʾivvalto, “his folly”) is from the root אול and is related to the noun אֶוִיל (ʾevil, “foolish; fool”). The noun אִוֶּלֶת (ʾivvelet, “folly”) describes foolish and destructive activity. It lacks understanding, destroys what wisdom builds, and leads to destruction if it is not corrected.
754. Proverbs 5:23 sn The verb שָׁגָה (shagah, “to swerve; to reel”) is repeated in a negative sense. If the young man is not captivated by his wife but is captivated with a stranger in sinful acts, then his own iniquities will captivate him and he will be led to ruin.
755. Proverbs 6:1 sn The chapter advises release from foolish indebtedness (1-5), admonishes avoiding laziness (6-11), warns of the danger of poverty (9-11) and deviousness (12-15), lists conduct that the Lord hates (16-19), and warns about immorality (20-35).
756. Proverbs 6:1 tn Heb “my son” (likewise in vv. 3, 20).
757. Proverbs 6:1 sn It was fairly common for people to put up some kind of financial security for someone else, that is, to underwrite another’s debts. But the pledge in view here was foolish because the debtor was someone who was not well known (זָר, zar). The one who pledged security for this one was simply gullible.
758. Proverbs 6:1 tn A neighbor (רֵעַ, reaʿ) does not mean a person who lives next door or on your block, but someone whom you are brought into contact with, or live or work with, because of life’s circumstances. Since this person is also called a stranger (זָר, zar) at the end of the verse, “neighbor” should be understood in the broadest sense of a social contact.
759. Proverbs 6:1 tn The conjunction “if” does not appear in the Hebrew text. It applies from the previous line and is supplied in the translation for the sake of smoothness.
760. Proverbs 6:1 tn Heb “struck your hands”; NIV “have struck hands in pledge”; NASB “have given a pledge.” The guarantee of a pledge was signaled by a handshake (e.g., 11:15; 17:18; 22:26).
761. Proverbs 6:1 tn Heb “stranger.” The term זָר (zar, “stranger”) can refer to a stranger who is outside the family, a non-Israelite foreigner, or an unauthorized or prohibited person (like the strange/prohibited woman in Prov 2:16 and 5:3). The person is either not well known or off-limits and represents a high financial risk and/or an undesirable association.
762. Proverbs 6:2 tn The term “if” does not appear in this line but is implied by the parallelism. It is supplied in the translation for the sake of clarity.
763. Proverbs 6:2 tn The verb יָקַשׁ (yaqash) means “to lay a bait; to lure; to lay snares.” In the Niphal it means “to be caught by bait; to be ensnared”—here in a business entanglement.
764. Proverbs 6:2 tn Heb “by the words of your mouth.” The same expression occurs at the end of the following line (cf. KJV, ASV, NASB). Many English versions vary the wording slightly, presumably for stylistic reasons, to avoid redundancy (e.g., NAB, NIV, NRSV, NLT).
765. Proverbs 6:3 tn The syntactical construction of imperative followed by an imperative with vav consecutive denotes purpose: “in order to be delivered.” The verb means “to deliver oneself, be delivered” in the Niphal. The image is one of being snatched or plucked quickly out of some danger or trouble, in the sense of a rescue, as in a “brand snatched [Hophal stem] from the fire” (Zech 3:2).
766. Proverbs 6:3 tn Heb “have come into the hand of your neighbor” (so NASB; cf. KJV, ASV). The idiom using the “hand” means that the individual has come under the control or the power of someone else. This particular word for hand is used to play ironically on its first occurrence in v. 1.
767. Proverbs 6:3 tn In the Hitpael the verb רָפַס (rafas) means “to stamp oneself down” or “to humble oneself” (cf. KJV, NASB, NIV). BDB 952 s.v. Hithp suggests “become a suppliant.” G. R. Driver related it to the Akkadian cognate rapasu, “trample,” and interpreted as trampling oneself, swallowing pride, being unremitting in effort (“Some Hebrew Verbs, Nouns, and Pronouns,” JTS 30 [1929]: 374).
768. Proverbs 6:3 tn Heb “be bold.” The verb רָהַב (rahav) means “to act stormily; to act boisterously; to act arrogantly.” The idea here is a strong one: storm against (beset, importune) your neighbor. The meaning is that he should be bold and not take no for an answer. Cf. NIV “press your plea”; TEV “beg him to release you.”
769. Proverbs 6:4 tn Heb “do not give sleep to your eyes.” The point is to go to the neighbor and seek release from the agreement immediately (cf. NLT “Don’t rest until you do”).
770. Proverbs 6:5 tn Heb “from the hand.” Most translations supply “of the hunter.” The word “hand” can signify power, control; so the meaning is that of a gazelle freeing itself from a snare or a trap that a hunter set.
771. Proverbs 6:5 tc Heb “hand” (so KJV, NAB, NRSV). Some mss and versions have it as “trap,” which may very well represent an interpretation too.
772. Proverbs 6:6 sn The sluggard (עָצֵל, ʿatsel) is the lazy or sluggish person (cf. NCV “lazy person,” and NRSV and NLT “lazybones”).
773. Proverbs 6:6 sn A fact seemingly unknown until recent centuries is that although worker ants are sterile, they are female. The gender of the word “ant” in Hebrew is feminine.
774. Proverbs 6:7 tn The conjunction vav (ו) here has the classification of alternative, “or” (R. J. Williams, Hebrew Syntax, 71, §433).
775. Proverbs 6:8 tn The Hebrew imperfect verb occurs here in the sense of past habitual action.
776. Proverbs 6:8 tc The LXX adds a lengthy section at the end of the verse on the lesson from the bee: “Or, go to the bee and learn how diligent she is and how seriously she does her work—her products kings and private persons use for health—she is desired and respected by all—though feeble in body, by honoring wisdom she obtains distinction.” The Greek translator thought the other insect should be mentioned (see C. H. Toy, Proverbs [ICC], 124).tn Heb “its food.”
777. Proverbs 6:9 sn The use of the two rhetorical questions is designed to rebuke the lazy person in a forceful manner. The sluggard is spending too much time sleeping.
778. Proverbs 6:10 sn The writer might in this verse be imitating the words of the sluggard who just wants to take “a little nap.” The use is ironic, for by indulging in this little rest the lazy one comes to ruin.
779. Proverbs 6:11 tn Heb “like a wayfarer” or “like a traveler” (cf. KJV). The LXX has “swiftness like a traveler.” It has also been interpreted as a “highwayman” (cf. NAB) or a “dangerous assailant.” W. McKane suggests “vagrant” (Proverbs [OTL], 324); cf. NASB “vagabond.” Someone traveling swiftly would likely be a robber.
780. Proverbs 6:11 tn The Hebrew word for “armed” is probably connected to the word for “shield” and “deliver” (s.v. גָּנַן). G. R. Driver connects it to the Arabic word for “bold; insolent,” interpreting its use here as referring to a beggar or an insolent man (“Studies in the Vocabulary of the Old Testament, IV,” JTS 33 [1933]: 38-47).
781. Proverbs 6:12 sn The terms describe one who is both worthless and wicked. Some suggest that בְּלִיַּעַל (b^eliyyaʿal) is a compound of the negative בְּלִי (b^eli) and a noun יַעַל (yaʿal, “profit; worth”). Others suggest that the root is from בַּעַל (baʿal, “lord [of goats]”) or a derivative of בָּלַע (balaʿ) with reduplication (“confusion” or “engulfing ruin”), or a proper name from Babylonian Bililu. See B. Otzen, TDOT 2:131-36; and D. W. Thomas, “בְּלִיַּעַל in the Old Testament,” Biblical and Patristic Studies in Memory of Robert Pierce Casey, 11-19. Whatever the etymology, usage shows that the word describes people who violate the law (Deut 15:9; Judg 19:22; 1 Kgs 21:10, 13; Prov 16:27; et al.) or act in a contemptuous and foolish manner against cultic observance or social institutions (1 Sam 10:27; 25:17; 30:22); cf. NRSV “a scoundrel and a villain” (NAB and NIV similar). The present instruction will focus on the devious practice of such wicked and worthless folk.
782. Proverbs 6:12 tn Heb “crooked” or “twisted.” This term can refer to something that is physically twisted or crooked, or something morally perverse. Cf. NAB “crooked talk”; NRSV “crooked speech.”
783. Proverbs 6:12 tn Heb “walks around with a perverse mouth.” The term “mouth” is a metonymy of cause, an organ of speech put for what is said. This is an individual who says perverted or twisted things.
784. Proverbs 6:13 sn The sinister sign language and gestures of the perverse individual seem to indicate any kind of look or gesture that is put on and therefore a form of deception if not a way of making insinuations. W. McKane suggests from the presence of חֹרֵשׁ (khoresh) in v. 14 that there may be some use of magic here (Proverbs [OTL], 325).
785. Proverbs 6:14 tn The noun is an adverbial accusative of manner, explaining the circumstances that inform his evil plans.
786. Proverbs 6:14 tn The word “contention” is from the root דִּין (din); the noun means “strife, contention, quarrel.” The normal plural form is represented by the Qere, and the contracted form by the Kethib.
787. Proverbs 6:15 tn This word is a substantive that is used here as an adverbial accusative—with suddenness, at an instant.
788. Proverbs 6:16 tn The conjunction has the explicative use here (R. J. Williams, Hebrew Syntax, 71, §434).
789. Proverbs 6:16 sn This saying involves a numerical ladder, paralleling six things with seven things (e.g., also 30:15, 18, 21, 24, 29). The point of such a numerical arrangement is that the number does not exhaust the list (W. M. Roth, “The Numerical Sequence x / x +1 in the Old Testament,” VT 12 [1962]: 300-311; and his “Numerical Sayings in the Old Testament,” VT 13 [1965]: 86).
790. Proverbs 6:16 tn Heb “his soul.”
791. Proverbs 6:17 sn The expression “high/ lofty [רָמוֹת, ramot] eyes” refers to a proud look suggesting arrogant ambition (cf. NCV “a proud look”). The use of “eyes” is a metonymy of adjunct, the look in the eyes accompanying the attitude. This term “high” is used in Num 15:30 for the sin of the “high hand,” i.e., willful rebellion or defiant sin. The usage of “haughty eyes” may be illustrated by its use with the pompous Assyrian invader (Isa 10:12-14) and the proud king of the book of Daniel (11:12). God does not tolerate anyone who thinks so highly of himself and who has such ambition.
792. Proverbs 6:17 tn Heb “a tongue of deception.” The genitive noun functions attributively. The term “tongue” functions as a metonymy. The term is used of false prophets who deceive (Jer 14:14), and of a deceiver who betrays (Ps 109:2). The Lord hates deceptive speech because it is destructive (26:28).
793. Proverbs 6:17 sn The hands are the instruments of murder (metonymy of cause), and God hates bloodshed. Gen 9:6 prohibited shedding blood because people are the image of God. Even David being a man of blood (in war mostly) was not permitted to build the Temple (1 Chr 22:8). But shedding innocent blood was a greater crime—it usually went with positions of power, such as King Manasseh filling the streets with blood (2 Kgs 21:16), or princes doing it for gain (Ezek 22:27).
794. Proverbs 6:18 tn Heb “heart that devises plans of wickedness.” The latter term is an attributive genitive. The heart (metonymy of subject) represents the will; here it plots evil schemes. The heart is capable of evil schemes (Gen 6:5); the heart that does this is deceitful (Prov 12:20; 14:22).
795. Proverbs 6:18 tc The MT reads “make haste to run,” that is, be eager to seize the opportunity. The LXX omits “run,” that is, feet hastening to do evil. It must have appeared to the LXX translator that the verb was unnecessary; only one verb occurs in the other cola.sn The word “feet” is here a synecdoche, a part for the whole. Being the instruments of movement, they represent the swift and eager actions of the whole person to do some harm.
796. Proverbs 6:19 sn The Lord hates perjury and a lying witness (e.g., Ps 40:4; Amos 2:4; Mic 1:4). This is a direct violation of the law (Exod 20).
797. Proverbs 6:19 sn Dissension is attributed in Proverbs to contentious people (21:9; 26:21; 25:24) who have a short fuse (15:8).
798. Proverbs 6:19 tn Heb “brothers,” although not limited to male siblings only. Cf. NRSV, CEV “in a family”; TEV “among friends.”sn These seven things the Lord hates. To discover what the Lord desires, one need only list the opposites: humility, truthful speech, preservation of life, pure thoughts, eagerness to do good, honest witnesses, and peaceful harmony. In the NT the Beatitudes present the positive opposites (Matt 5). It has seven blessed things to match these seven hated things; moreover, the first contrasts with the first here (“poor in spirit” of 5:5 with “haughty eyes”), and the seventh (“peacemakers” of 5:7) contrasts with the seventh here (“sows dissension”).
799. Proverbs 6:20 tn The text again has “my son.” In this passage perhaps “son” would be the most fitting because of the warning against the adulterous woman. However, since even in this particular folly the temptation works both ways, the general address to either young men or women is retained. Similar warnings would apply to daughters to be warned of smooth-talking, seductive men.
800. Proverbs 6:21 sn The figures used here are hypocatastases (implied comparisons). There may also be an allusion to Deut 6 where the people were told to bind the law on their foreheads and arms. The point here is that the disciple will never be without these instructions. See further, P. W. Skehan, Studies in Israelite Poetry and Wisdom (CBQMS), 1-8.
801. Proverbs 6:21 sn The Hebrew word לֵב (lev) “heart” includes the mind. Hebrew does not separate “heart knowledge” and “head knowledge.” While “heart” may convey a deep commitment, the “mind” is crucial to considering and adopting the instruction. To have the instruction “on your mind” is critical to the deliberate talking to oneself needed to conform to the instruction, to meditating on it and assimilating it into one’s world view.
802. Proverbs 6:22 tn The verbal form is the Hitpael infinitive construct with a preposition and a suffixed subjective genitive to form a temporal clause. The term הָלַךְ (halakh) in this verbal stem means “to go about; to go to and fro.” The use of these terms in v. 22 also alludes to Deut 6:7.
803. Proverbs 6:22 tn Heb “it will guide you.” The verb is singular and the instruction is the subject.
804. Proverbs 6:22 tn Heb “Then you will wake up. It (the instruction) will talk to you.” In both of the preceding cola an infinitive construct was used for the temporal clauses. Now the construction uses a perfect tense with vav (ו) consecutive. The verb verb “wake up” is consecutive to “lie down [to sleep].” But it is also the circumstance for the following verb “will talk,” so it is has been subordinated here as a temporal clause.
805. Proverbs 6:22 sn The meaning of the verb שִׂיחַ (siakh) has been understood variously as meditating, considering, whispering, or talking (in praise or complaint); cf. TEV, NLT “advise you.” The picture here is that the person has been so dedicated to the instruction that it is the first thing that comes to mind upon waking. The words of instruction “bound on the mind/heart” in 6:21 become, in today’s terminology, the words of one’s self-talk.
806. Proverbs 6:23 tn Heb “the commandment” (so KJV, NASB, NRSV).
807. Proverbs 6:23 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
808. Proverbs 6:23 sn The terms “lamp,” “light,” and “way” are all metaphors. The positive teachings and commandments will illumine or reveal to the disciple the way to life; the disciplinary correctives will provide guidance into fullness of life.
809. Proverbs 6:23 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
810. Proverbs 6:23 tn Heb “the way of life” (so KJV, NASB, NRSV); NIV, NLT “the way to life.” The noun “life” is a genitive following the construct “way.” It could be an attributive genitive modifying the kind of way/course of life that instruction provides, but it could also be objective in that the course of life followed would produce and lead to life.
811. Proverbs 6:24 tn The infinitive construct is epexegetical here, explaining how these teachings function as lights: “by keeping you.” This verse is the transition from the general admonition about heeding the teachings to the practical application.
812. Proverbs 6:24 tc The word translated “woman” is modified by רַע (raʿ, “evil”) in the sense of violating the codes of the community and inflicting harm on others. The BHS editors propose changing it to read “strange woman” as before, but there is not support for that. Some commentaries follow the LXX and read רַע as “wife of a neighbor” (cf. NAB; also NRSV “the wife of another”; CEV “someone else’s wife”) but that seems to be only a clarification.
813. Proverbs 6:24 tn The word “tongue” is not in construct; the word “foreign woman” is in apposition to “smooth of tongue,” specifying whose it is. The word “smooth” then is the object of the preposition, “tongue” is the genitive of specification, and “foreign woman” in apposition.
814. Proverbs 6:24 sn The description of the woman as a “strange woman” and now a “loose [Heb “foreign”] woman” is within the context of the people of Israel. She is a “foreigner” in the sense that she is a nonconformist, wayward, and loose. It does not necessarily mean that she is not ethnically an Israelite.
815. Proverbs 6:25 tn The negated jussive gives the young person an immediate warning. The verb חָמַד (khamad) means “to desire,” and here in the sense of lust. The word is used in the Decalogue of Deut 5:21 for the warning against coveting.sn Lusting after someone in the heart, according to Jesus, is a sin of the same kind as the act, not just the first step toward it (Matt 5:28). Playing with temptation in the heart—the seat of the will and the emotions—is only the heart reaching out after the sin.
816. Proverbs 6:25 tn Heb “her eyelids” (so KJV, NASB); NRSV “eyelashes”; TEV “flirting eyes”). This term is a synecdoche of part (eyelids) for the whole (eyes) or a metonymy of association for painted eyes and the luring glances that are the symptoms of seduction (e.g., 2 Kgs 9:30). The term “alluring” is not in the Hebrew text, but is supplied in the translation for the sake of clarification.
817. Proverbs 6:26 tn The word בְּעַד (b^eʿad) may be taken either as “on account of” (= by means of a) prostitute (cf. ASV, NASB), or “for the price of” a prostitute (cf. NAB). Most expositors take the first reading, though that use of the preposition is unattested, and then must supply “one is brought to.” The verse would then say that going to a prostitute can bring a man to poverty, but going to another man’s wife can lead to death. If the second view were taken, it would mean that one had a smaller price than the other. It is not indicating that one is preferable to the other; both are to be avoided.
818. Proverbs 6:26 tn Heb “the wife of a man.”
819. Proverbs 6:26 tn These two lines might be an example of synthetic parallelism, that is, “A, what’s more B.” The A-line describes the detrimental moral effect of a man going to a professional prostitute; the B-line heightens this and describes the far worse effect—moral and mortal!—of a man committing adultery with another man’s wife. When a man goes to a prostitute, he lowers himself to become nothing more than a “meal ticket” to sustain the life of that woman; however, when a man commits adultery, he places his very life in jeopardy—the rage of the husband could very well kill him.
820. Proverbs 6:27 tn The Qal imperfect (with the interrogative) here has a potential nuance—“Is it possible to do this?” The sentence is obviously a rhetorical question making an affirmation that it is not possible.
821. Proverbs 6:27 sn “Fire” provides the analogy for the sage’s warning: Fire represents the sinful woman (hypocatastasis) drawn close, and the burning of the clothes the inevitable consequences of the liaison. See J. L. Crenshaw, “Impossible Questions, Sayings, and Tasks,” Semeia 17 (1980): 19-34. The word “fire” (אֵשׁ, ʾesh) plays on the words “man” (אִישׁ,ʾish) and “woman” (אִשָּׁה, ʾishah); a passage like this probably inspired R. Gamaliel’s little explanation that what binds a man and a woman together in a holy marriage is י (yod) and ה (he), the two main letters of the holy name Yah. But if the Lord is removed from the relationship, that is, if these two letters are removed, all that is left is the אֵשׁ—the fire of passion. Since Gamaliel was the teacher of Paul, this may have influenced Paul’s advice that it was better to marry than to burn (1 Cor 7:9).
822. Proverbs 6:27 tn Heb “snatch up fire into his bosom.”
823. Proverbs 6:27 tn The second colon begins with the vav (ו) disjunctive on the noun, indicating a disjunctive clause; here it is a circumstantial clause.
824. Proverbs 6:28 tn The particle indicates that this is another rhetorical question like that in v. 27.
825. Proverbs 6:29 tn Heb “thus is the one.”
826. Proverbs 6:29 tn Heb “approaches.” The verb בּוֹא (boʾ) with the preposition אֶל (ʾel) means “come to” or “approach,” but is also used as a euphemism for sexual relations.
827. Proverbs 6:29 tn Heb “anyone who touches her will not.”
828. Proverbs 6:29 sn The verb “touches” is intended here to be a euphemism for illegal sexual contact (e.g., Gen 20:6).
829. Proverbs 6:29 tn Heb “will be exempt from”; NASB, NLT “will not go unpunished.”
830. Proverbs 6:29 tn The verb is יִנָּקֶה (yinnaqeh), the Niphal imperfect from נָקָה (naqah, “to be empty; to be clean”). From it we get the adjectives “clean,” “free from guilt,” “innocent.” The Niphal has the meanings (1) “to be cleaned out” (of a plundered city; e.g., Isa 3:26), (2) “to be clean; to be free from guilt; to be innocent” (Ps 19:14), (3) “to be free; to be exempt from punishment” [here], and (4) “to be free; to be exempt from obligation” (Gen 24:8).
831. Proverbs 6:30 tn Heb “they do not despise.”
832. Proverbs 6:30 tn Heb “himself” or “his life.” Since the word נֶפֶשׁ (nefesh, traditionally “soul”) refers to the whole person, body and soul, and since it has a basic idea of the bundle of appetites that make up a person, the use here for satisfying his hunger is appropriate.
833. Proverbs 6:31 tn The term “yet” is supplied in the translation.
834. Proverbs 6:31 tn Heb “is found out.” The perfect tense with the vav (ו) consecutive may continue or advance from a previous verb’s framework. Here it advances from “steals” in 6:30 and serves as the condition for the following imperfect verb.
835. Proverbs 6:31 tn The imperfect tense has an obligatory nuance. The verb in the Piel means “to repay; to make restitution; to recompense”; cf. NCV, TEV, CEV “must pay back.”
836. Proverbs 6:31 tn This final clause in the section is somewhat cryptic. The guilty thief must pay back sevenfold what he stole, even if it means he must use the substance of his whole house. The verb functions as an imperfect of possibility: “he might even give.”
837. Proverbs 6:32 tn The term לֵב (lev, “mind, heart”) here represents thinking by means of metonymy (i.e., the mind stands for what the mind does). The overstatement, “lacking the ability to think,” means lacking discernment, wisdom, good sense. Cf. NAB “is a fool”; NIV “lacks judgment”; NKJV “lacks understanding,” NCV, NRSV “has no sense.”
838. Proverbs 6:32 tn Heb “soul.” The noun נֶפֶשׁ (nefesh, “soul”) functions as a metonymy of association for “life” (BDB 659 s.v. 3.c).
839. Proverbs 6:33 tn Heb “He will find (or obtain) a wound and contempt.”
840. Proverbs 6:33 sn Even though the text has said that the man caught in adultery ruins his life, it does not mean that he was put to death, although that could have happened. He seems to live on in ignominy, destroyed socially and spiritually. He might receive blows and wounds from the husband and shame and disgrace from the spiritual community. D. Kidner observes that in a morally healthy society the adulterer would be a social outcast (Proverbs [TOTC], 75).
841. Proverbs 6:34 tn The word “kindles” was supplied in the translation; both “rage” and “jealousy” have meanings connected to heat.
842. Proverbs 6:34 tn Heb “a man’s.”
843. Proverbs 6:34 tn The verb חָמַל (khamal) means “to show mercy; to show compassion; to show pity,” usually with the outcome of sparing or delivering someone. The idea here is that the husband will not spare the guilty man any of the punishment (cf. NRSV “he shows no restraint”).
844. Proverbs 6:35 tn Heb “lift up the face of,” meaning “regard.”
845. Proverbs 6:35 tc The MT’s “he will not lift the face of all of compensation” is probably a case of wrong word division. If the two letters of the word כֹל (kol, “all”) are divided and joined to the previous and following words, the text reads לֹא יִשָּׂא פָנֶיךָ לְכֹפֶר (loʾ yissaʾ faneka l^ekofer) “he will not lift your face for [any] compensation.”tn The word rendered “compensation” is כֹּפֶר (kofer); it is essentially a ransom price, a sum to be paid to deliver another from debt, bondage, or crime. The husband cannot accept payment as a ransom for a life, since what has happened cannot be undone so easily.
846. Proverbs 6:35 tn BDB 1005 s.v. שֹׁחַד suggests that this term means “hush money” or “bribe” (cf. NIV, NRSV, NLT). C. H. Toy takes it as legal compensation (Proverbs [ICC], 142).