2:5 then you will understand 1 how to fear the Lord, 2
and you will discover 3 knowledge 4 about God. 5
2:9 Then you will understand 6 righteousness and justice
and equity – every 7 good 8 way. 9
3:4 Then you will find 10 favor and good understanding, 11
in the sight of God and people. 12
3:10 then your barns will be filled completely, 13
and your vats 14 will overflow 15 with new wine.
3:23 Then you will walk on your way 16 with security,
and you 17 will not stumble. 18
11:2 When pride 19 comes, 20 then comes disgrace, 21
but with humility 22 comes 23 wisdom.
23:15 My child, 24 if your heart is wise,
then my heart also will be glad;
1 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
2 tn Heb “the fear of the
3 tn Heb “find” (so KJV, NAB, NIV, NRSV).
4 tn The term דַּעַת (da’at, “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).
5 tn Heb “knowledge of God.” The noun is an objective genitive.
6 tn Heb “discern.” See preceding note on בִּין (bin) in 2:5.
7 tn The phrase “every good way” functions appositionally to the preceding triad of righteous attributes, further explaining and defining them.
8 tn Heb “every way of good.” The term טוֹב (tov, “good”) functions as an attributive genitive: “good way.”
9 tn Heb “track”; KJV, NIV, NRSV “path.” The noun מַעְגַּל (ma’gal) 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 (’agalah, “cart”) and the verb עָגַל (’agal) “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.
10 tn The form וּמְצָא (umÿtsa’, “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).
11 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
12 tn Heb “man.”
13 tn Heb “with plenty” (so KJV, NASB, NRSV); NIV “to overflowing.” The noun שָׂבָע (sava’, “plenty; satiety”) functions as an adverbial accusative of manner or contents: “completely.”
14 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).
15 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).
16 tn The noun דַּרְכֶּךָ (darkekha, “your way”) functions as an adverbial accusative of location: “on your way.”
17 tn Heb “your foot.” The term רַגְלְךָ (raglÿkha, “your foot”) functions as a synecdoche of part (= foot) for the whole person (= you).
18 sn The verb נָגַף (ragaf, “to strike; to smite”) sometimes means “to stumble” against a stone (e.g., Ps 91:12). Here the object (“stone”) is implied (BDB 619 s.v.). This is a figure (hypocatastasis) comparing stumbling on a stone in the path to making serious mistakes in life that bring harm.
19 tn Heb “presumptuousness.” This term is from the root זִיד, zid (or זוּד, zud) which means “to boil; to seethe; to act proudly; to act presumptuously.” The idea is that of boiling over the edge of the pot, signifying overstepping the boundaries (e.g., Gen 25:29).
20 tn The verbs show both the sequence and the correlation. The first is the perfect tense of בּוֹא (bo’, “to enter; to come”); it is followed by the preterite with vav consecutive from the same verb, showing that one follows or comes with the other. Because the second verb in the colon is sequential to the first, the first may be subordinated as a temporal clause.
21 sn This proverb does not state how the disgrace will come, but affirms that it will follow pride. The proud will be brought down.
22 tn Heb “modesty”; KJV, ASV “the lowly.” The adjective צְנוּעִים (tsÿnu’im, “modest”) is used as a noun; this is an example of antimeria in which one part of speech is used in the place of another (see E. W. Bullinger, Figures of Speech, 491-506), e.g., “Let the dry [adjective] appear!” = dry land (Gen 1:9). The root צָנַע (tsana’, “to be modest; to be humble”) describes those who are reserved, retiring, modest. The plural form is used for the abstract idea of humility.
23 tn The term “comes” does not appear in the Hebrew, but is supplied in the translation from parallelism.
24 tn Heb “my son,” although the context does not limit this exhortation to male children.