1:10 My child, if sinners 1 try to entice 2 you,
do not consent! 3
1:15 My child, do not go down 4 their way, 5
withhold yourself 6 from their path; 7
3:1 My child, 9 do not forget my teaching,
but let your heart keep 10 my commandments,
3:5 Trust 11 in the Lord with all your heart, 12
and do not rely 13 on your own understanding. 14
3:7 Do not be wise in your own estimation; 15
fear the Lord and turn away from evil. 16
3:21 My child, do not let them 17 escape from your sight;
safeguard sound wisdom and discretion. 18
3:27 Do not withhold good from those who need it, 19
when 20 you 21 have the ability 22 to help. 23
3:29 Do not plot 24 evil against your neighbor
when 25 he dwells by you unsuspectingly.
3:30 Do not accuse 26 anyone 27 without legitimate cause, 28
if he has not treated you wrongly.
4:2 Because I give 29 you good instruction, 30
do not forsake my teaching.
4:6 Do not forsake wisdom, 31 and she will protect you;
love her, and she will guard you.
4:13 Hold on to instruction, 32 do not let it go;
protect it, 33 because it is your life.
4:15 Avoid it, do not go on it;
turn away from it, and go on. 34
4:21 Do not let them depart 35 from your sight,
guard 36 them within your heart; 37
4:27 Do not turn 38 to the right or to the left;
turn yourself 39 away from evil. 40
5:7 So now, children, 41 listen to me;
do not turn aside from the words I speak. 42
5:8 Keep yourself 43 far 44 from her,
and do not go near the door of her house,
8:33 Listen to my instruction 45 so that you may be wise, 46
and do not neglect it.
10:2 Treasures gained by wickedness 47 do not profit,
but righteousness 48 delivers from mortal danger. 49
11:10 When the righteous do well, 50 the city rejoices; 51
when the wicked perish, there is joy.
12:21 The righteous do not encounter 52 any harm, 53
but the wicked are filled with calamity. 54
21:3 To do righteousness and justice
is more acceptable 55 to the Lord than sacrifice. 56
21:15 Doing 57 justice brings 58 joy to the righteous
and terror 59 to those who do evil.
22:26 Do not be one who strikes hands in pledge
or who puts up security for debts.
22:28 Do not move an ancient boundary stone 60
which was put in place by your ancestors. 61
23:3 Do not crave that ruler’s 62 delicacies,
for 63 that food is deceptive. 64
23:4 Do not wear yourself out to become rich;
be wise enough to restrain yourself. 65
23:10 Do not move an ancient boundary stone,
or take over 66 the fields of the fatherless,
23:20 Do not spend time 67 among drunkards, 68
among those who eat too much 69 meat,
23:23 Acquire 70 truth and do not sell it –
wisdom, and discipline, and understanding.
24:8 The one who plans to do evil
will be called a scheming person. 71
24:19 Do not fret because of evil people
or be envious of wicked people,
24:21 Fear the Lord, my child, 72 as well as the king,
and do not associate 73 with rebels, 74
25:9 When you argue a case 75 with your neighbor,
do not reveal the secret of another person, 76
26:4 Do not answer a fool according to his folly, 77
lest you yourself also be like him. 78
26:25 When 79 he speaks graciously, 80 do not believe him, 81
for there are seven 82 abominations 83 within him.
27:24 for riches do not last 84 forever,
nor does a crown last 85 from generation to generation.
28:5 Evil people 86 do not understand justice, 87
but those who seek the Lord 88 understand it all.
30:3 I have not learned wisdom,
nor do I have knowledge 89 of the Holy One. 90
30:7 Two things 91 I ask from you; 92
do not refuse me before I die:
30:11 There is a generation 93 who curse their fathers
and do not bless their mothers. 94
30:18 There are three things that are too wonderful for me, 95
four that I do not understand:
31:3 Do not give your strength 96 to women,
nor your ways 97 to that which ruins 98 kings.
1 tn The term חַטָּא (khatta’) is the common word for “sinner” in the OT. Because the related verb is used once of sling-shot 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 the idea of a sin of ignorance or simply falling short of the moral ideal. Its meaning is more likely seen in the related Akkadian term “to revolt, rebel.” It is active rebellion against authority. It is used here in reference to a gang of robbers.
2 tn The imperfect tense verb יְפַתּוּךָ (yÿftukha) may be nuanced in a connotative sense: “(If) they attempt to
persuade you.” The verb פָּתָה (patah) means “to persuade, entice” a person to sin (BDB 834 s.v. פָּתָה 1; see, e.g., Judg 14:15; 16:5; Prov 16:29; Hos 2:16).
3 tc The MT reads the root אָבָה (’avah, “to be willing; to consent”). Some medieval Hebrew
4 tn Heb “do not walk.”
5 tn Heb “in the way with them.”
6 tn Heb “your foot.” The term “foot” (רֶגֶל, regel) is a synecdoche of part (= your foot) for the whole person (= yourself).
7 sn The word “path” (נְתִיבָה, nÿtivah) like the word “way” (דֶּרֶךְ, derekh) is used as an idiom (developed from a hypocatastasis), meaning “conduct, course of life.”
8 sn The chapter begins with an introductory exhortation (1-4), followed by an admonition to be faithful to the
9 tn Heb “my son” (likewise in vv. 11, 21).
10 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.”
11 sn The word בְּטַח (bÿtakh, “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
12 sn The “heart” functions as a metonymy of subject encompassing mind, emotions and will (BDB 524 s.v. לֵב 2).
13 tn Heb “do not lean.” The verb שָׁעַן (sha’an, “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).
14 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).
15 tn Heb “in your own eyes” (so NAB, NIV, NRSV); NLT “Don’t be impressed with your own wisdom.”
16 sn The second colon clarifies the first. If one fears the
17 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.
18 tn Or: “purpose,” “power of devising.”
19 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 [be’alav] to רֵעֶיךָ, re’ekha) 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.
20 tn The infinitive construct with preposition ב (bet) introduces a temporal clause: “when….”
21 tc The form יָדֶיךָ (yadekha) is a Kethib/Qere reading. The Kethib is the dual יָדֶיךָ (“your hands”) and the Qere is the singular יָדְךָ (yadÿkha, “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 (“your hand”) functions as a synecdoche of part (= your hand) for the whole person (= you).
22 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 (’el) 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).
23 tn Heb “to do [it]” (cf. KJV, NASB, NRSV).
24 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.).
25 tn The vav (ו) prefixed to the pronoun introduces a disjunctive circumstantial clause: “when….”
26 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.
27 tn Heb “a man.”
28 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).
29 tn The perfect tense has the nuance of instantaneous 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.
30 tn The word לֶקַח (leqakh, “instruction”) can be subjective (instruction acquired) or objective (the thing being taught). The latter fits best here.
31 tn Heb “her”; the 3rd person feminine singular referent is personified “wisdom,” which has been specified in the translation for clarity.
32 tn Heb “discipline.”
33 tn The form נִצְּרֶהָ (nitsÿreha, from נָצַר, natsar) has an anomalous doubled letter (see GKC 73 §20.h).
34 sn The verb עָבַר (’avar, “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.
35 tn The Hiphil form יַלִּיזוּ (yallizu) follows the Aramaic with gemination. The verb means “to turn aside; to depart” (intransitive Hiphil or inner causative).
36 tn Or “keep” (so KJV, NIV, NRSV and many others).
37 sn The words “eyes” and “heart” are metonymies of subject representing the faculties of each. Cf. CEV “think about it all.”
38 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.
39 tn Heb “your foot” (so NAB, NIV, NRSV). The term רַגְלְךָ (raglÿkha, “your foot”) is a synecdoche of part (= foot) for the whole person (= “yourself”).
40 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.
41 tn Heb “sons.”
42 tn Heb “the words of my mouth” (so KJV, NAB, NRSV).
43 tn Heb “your way.”
44 sn There is a contrast made between “keep far away” (הַרְחֵק, harkheq) and “do not draw near” (וְאַל־תִּקְרַב, vÿ’al-tiqrav).
45 tn Heb “discipline.”
46 tn The construction uses two imperatives joined with the vav (ו); this is a volitive sequence in which result or consequence is being expressed.
47 tn Heb “treasures of wickedness” (so KJV, ASV); NASB “Ill-gotten gains”; TEV “Wealth that you get by dishonesty.”
48 sn The term “righteousness” here means honesty (cf. TEV). Wealth has limited value even if gained honestly; but honesty delivers from mortal danger.
49 tn Heb “death.” This could refer to literal death, but it is probably figurative here for mortal danger or ruin.
50 tn The text has “in the good [בְּטוֹב, bÿtov] of the righteous,” meaning when they do well, when they prosper. Cf. NCV, NLT “succeed”; TEV “have good fortune.”
51 sn The verb תַּעֲלֹץ (ta’alots, “to rejoice; to exult”) is paralleled with the noun רִנָּה (rinnah, “ringing cry”). The descriptions are hyperbolic, except when the person who dies is one who afflicted society (e.g., 2 Kgs 11:20; Esth 8:15). D. Kidner says, “However drab the world makes out virtue to be, it appreciates the boon of it in public life” (Proverbs [TOTC], 91).
52 tn Heb “is not allowed to meet to the righteous.”
53 tn Heb “all calamity.” The proper nuance of אָוֶן (’aven) is debated. It is normally understood metonymically (effect) as “harm; trouble,” that is, the result/effect of wickedness (e.g., Gen 50:20). Rashi, a Jewish scholar who lived
54 tn The expression רָע מָלְאוּ (malÿ’u ra’, “to be full of evil”) means (1) the wicked do much evil or (2) the wicked experience much calamity (cf. NAB, NIV, NRSV, NLT).
55 tn The Niphal participle בָּחַר (bakhar, “to choose”) means “choice to the
56 sn The
57 tn The Qal infinitive construct עֲשׂוֹת (’asot) functions as the subject of the sentence.
58 tn The term “brings” is supplied in the translation; many English versions supply a simple copula (“is”).
59 sn The noun means “terror (NAB, NASB, NIV), destruction (KJV, ASV), ruin (cf. NCV).” Its related verb means “be shattered, dismayed.” The idea of “dismay” (NRSV) or “terror” would make the better choice to contrast with “joy” in the first line, but “ruin” is also possible. Whenever justice prevails, whether in the courts or simply in society, the people who practice iniquity may be shaken into reality by fear (cf. CEV “crooks are terrified”).
60 sn Moving a boundary stone was (and still is) a major problem. The boundaries that were established by the forefathers were to be preserved, but no law would stop such violations if people lacked integrity (e.g., Deut 19:14; 27:17; 1 Kgs 21:16-19). Boundaries in Israel were sacred because God owned the land and he apportioned the property to the tribes. To extend one’s property illegally by moving a neighbor’s boundary marker was a violation of covenant and oath. Of course, disputes could arise when both sides claim their ancestors established a boundary.
61 tn Heb “your fathers” (so NAB, NASB).
sn The fourth saying deals with respect for property that belongs to other people (cf. Instruction of Amenemope, chap. 6, 7:12-13 [ANET 422]).
62 tn Heb “his”; the referent (the ruler mentioned in v. 1) has been specified in the translation for clarity.
63 sn The final line gives the causal clause: The impressive feast is not what it appears to be; the king is not doing you a favor, but rather wants something from you or is observing you (K&D 17:104); cf. TEV “he may be trying to trick you.”
64 sn Verses 1-3 form the sixth saying about being cautious before rulers (cf. Instruction of Amememope, chap. 23, 23:13-18). One should not get too familiar with rulers, for they always have ulterior motives. The Mishnah cites Gamaliel as warning that a ruler only draws someone into his court for his purpose, but in their day of trouble he will not be there to help them (m. Abot 2:3).
65 tn Heb “from your understanding cease.” In the context this means that the person should have enough understanding to stop wearing himself out trying to be rich (cf. NRSV “be wise enough to desist”).
66 tn Or “encroach on” (NIV, NRSV); Heb “go into.”
67 tn Heb “do not be among,” but in the sense of “associate with” (TEV); “join” (NIV); “consort…with” (NAB).
68 tn The verb סָבָא (sava’) means “to imbibe; to drink largely.” The participial construction here, סֹבְאֵי־יַיִן (sov’e-yayin), describes “drunkards” (cf. NLT) which is somewhat stronger than saying it refers to “people who drink too much” (cf. NIV, TEV).
69 tn The verb זָלַל (zalal) means “to be light; to be worthless; to make light of.” Making light of something came to mean “to be lavish with; to squander,” especially with regard to food. So it describes “gluttons” primarily; but in the expression there is also room for the person who wastes a lot of food as well.
70 tn Heb “buy” (so KJV, NASB, NIV, NLT); CEV “Invest in truth.”
sn The sixteenth saying is an instruction to buy/acquire the kind of life that pleases God and brings joy to parents. “Getting truth” would mean getting training in the truth, and getting wisdom and understanding would mean developing the perception and practical knowledge of the truth.
71 tn Heb “possessor of schemes”; NAB “an intriguer.” The picture of the wicked person is graphic: He devises plans to do evil and is known as a schemer. Elsewhere the “schemes” are outrageous and lewd (e.g., Lev 18:7; Judg 20:6). Here the description portrays him as a cold, calculating, active person: “the fool is capable of intense mental activity but it adds up to sin” (W. McKane, Proverbs [OTL], 399).
72 tn Heb “my son,” but there is no indication in the immediate context that this should be limited only to male children.
73 tn Heb “do not get mixed up with”; cf. TEV “Have nothing to do with”; NIV “do not join with.” The verb עָרַב (’arav) is used elsewhere meaning “to exchange; to take on pledge.” In the Hitpael stem it means “to have fellowship; to share; to associate with.” Some English versions (e.g., KJV) interpret as “to meddle” in this context, because “to have fellowship” is certainly not what is meant.
74 tn The form rendered “rebellious” is difficult; it appears to be the Qal active participle, plural, from שָׁנָה (shanah), “to change” – “those who change.” The RV might have thought of the idea of “change” when they rendered it “political agitators.” The Syriac and Tg. Prov 24:21 have “fools,” the Latin has “detractors,” and the LXX reads, “do not disobey either of them,” referring to God and the king in the first line. Accordingly the ruin predicted in the next line would be the ruin that God and the king can inflict. If the idea of “changers” is retained, it would have to mean people who at one time feared God and the king but no longer do.
75 tn The verse begins with the direct object רִיבְךָ (ribkha, “your case”) followed by the imperative from the same root, רִיב (riv, “argue”). It is paralleled by the negated Piel jussive. The construction of the clauses indicates that the first colon is foundational to the second: “Argue…but do not reveal,” or better, “When you argue…do not reveal.”
76 sn The concern is that in arguing with one person a secret about another might be divulged, perhaps deliberately in an attempt to clear oneself. The point then is about damaging a friendship by involving the friend without necessity or warrant in someone else’s quarrel.
77 sn One should not answer a fool’s foolish questions in line with the fool’s mode of reasoning (J. H. Greenstone, Proverbs, 274).
78 sn The person who descends to the level of a fool to argue with him only looks like a fool as well.
79 tn The particle כִּי (ki) is here interpreted with a temporal nuance. It is also possible that it could be read as concessive (so NIV, NLT “Though”).
80 tn The meaning of the rare Piel form of חָנַן (khanan) is “to make gracious; to make favorable.” The subject is קוֹלוֹ (qolo, “his voice”), a metonymy of cause for what he says. The idea is that what he says is very gracious in its content and its effect.
81 sn It may be that the placing of this proverb in this setting is designed to point out that the person speaking graciously is this wicked person who conceals an evil heart. Otherwise it may have in mind a person who has already proven untrustworthy but protests in order to conceal his plans. But even if that were not the connection, the proverb would still warn the disciple not to believe someone just because it sounded wonderful. It will take great discernment to know if there is sincerity behind the person’s words.
82 sn The number “seven” is used in scripture as the complete number. In this passage it is not intended to be literally seven; rather, the expression means that there is complete or total abomination in his heart. Cf. TEV “his heart is filled to the brim with hate.”
83 sn “Abomination” means something that is loathed. This is a description applied by the writer, for the hypocritical person would not refer to his plans this way.
84 tn Heb “riches are not forever” (so KJV, NASB); TEV “wealth is not permanent.” The term “last” is supplied in the translation for clarity.
85 tn The conjunction and the particle indicate that the same nuance continues here in the second colon, and so “last” has been supplied here as well.
86 tn Heb “men of evil”; the context does not limit this to males only, however.
87 tn The term translated “justice” is מִשְׁפָּט (mishpat); it refers to the legal rights of people, decisions that are equitable in the community. W. G. Plaut observes that there are always those who think that “justice” is that which benefits them, otherwise it is not justice (Proverbs, 282).
88 sn The contrast (and the difference) is between the wicked and those who seek the
89 sn The construction uses repetition to make the point emphatically: “I do not know the knowledge of the Holy One.” Agur’s claim to being “brutish” is here clarified – he is not one of those who has knowledge or understanding of God. C. H. Toy thinks the speaker is being sarcastic in reference to others who may have claimed such knowledge (Proverbs [ICC], 521).
90 tn The epithet “the Holy One” is the adjective “holy” put in the masculine plural (as in 9:10). This will harmonize with the plural of majesty used to explain the plural with titles for God. However, NRSV takes the plural as a reference to the “holy ones,” presumably referring to angelic beings.
91 sn Wisdom literature often groups things in twos and fours, or in other numerical arrangements (e.g., Amos 1:3–2:6; Job 5:19; Prov 6:16-19).
92 tn Assuming that the contents of vv. 7-9 are a prayer, several English versions have supplied a vocative phrase: “O
93 sn The next four verses all start with the Hebrew expression translated “There is a generation.” This is a series of denunciations of things that are dangerous in society without mentioning specific punishments or proscriptions. The word “generation” as used in this passage refers to a class or group of people.
94 sn The first observation is that there is a segment in society that lacks respect for parents. This uses the antonyms “curse” and [not] “bless” to make the point. To “curse” a parent could include treating them lightly, defaming them, or showing disrespect in general. To “bless” would mean to honor, respect, or enrich in some way, which is what should be done (e.g., Exod 21:17; Prov 20:20).
95 tn The form נִפְלְאוּ (niflÿ’u) is the Niphal perfect from פָּלָא (pala’); the verb means “to be wonderful; to be extraordinary; to be surpassing”; cf. NIV “too amazing.” The things mentioned are things that the sage finds incomprehensible (e.g., Gen 18:14; Judg 13:18; Ps 139:6; and Isa 9:6[5]). The sage can only admire these wonders – he is at a loss to explain them.
96 sn The word translated “strength” refers to physical powers here, i.e., “vigor” (so NAB) or “stamina.” It is therefore a metonymy of cause; the effect would be what spending this strength meant – sexual involvement with women. It would be easy for a king to spend his energy enjoying women, but that would be unwise.
97 sn The word “ways” may in general refer to the heart’s affection for or attention to, or it may more specifically refer to sexual intercourse. While in the book of Proverbs the term is an idiom for the course of life, in this context it must refer to the energy spent in this activity.
98 tn The construction uses Qal infinitive construct לַמְחוֹת (lamkhot, “to wipe out; to blot out; to destroy”). The construction is somewhat strange, and so some interpreters suggest changing it to מֹחוֹת (mokhot, “destroyers of kings”); cf. BDB 562 s.v. מָחָה Qal.3. Commentators note that the form is close to an Aramaic word that means “concubine,” and an Arabic word that is an indelicate description for women.