¹ tc MT reads הֹמִיּוֹת (homyyot, “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 (teicewn) 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 yod (י). 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.

² 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.

³ tn Heb “she speaks her words.”

⁴ tn The imperfect tense is in the conditional protasis without the conditional particle, followed by the clause beginning with הִנֵּה (hinneh, “then”). The phrase “If only…” does not appear in the Hebrew but is implied by the syntax; it is supplied in the translation for the sake of clarity.

⁵ tn Heb “turn.” The verb is from שׁוּב (shuv, “to return; to respond; to repent”).

⁶ 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.”

⁷ tn Heb “Behold!”

⁸ tn The Hiphil cohortative of נָבַע (nava’, “to pour out”) describes the speaker’s resolution to pour out wisdom on those who respond.

⁹ 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, dÿbaray). 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).

¹⁰ tn The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.

¹¹ tn Here too the form is the cohortative, stressing the resolution of wisdom to reveal herself to the one who responds.

¹² tn The imperative with the vav expresses volitional sequence after the preceding imperative: “keep and then you will live,” meaning “keep so that you may live.”

¹³ tn Heb “fruit of the lips.” The term “fruit” is the implied comparison, meaning what is produced; and “lips” is the metonymy of cause, referring to speech. Proper speech will result in good things.

¹⁴ tn Heb “the work of the hands of a man.”

¹⁵ tc The Kethib has the Qal imperfect, “will return” to him (cf. NASB); the Qere preserves a Hiphil imperfect, “he/one will restore/render” to him (cf. KJV, ASV). The Qere seems to suggest that someone (God or people) will reward him in kind. Since there is no expressed subject, it may be translated as a passive voice.

¹⁶ 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.

¹⁷ sn The metaphor “deep waters” indicates either that the words have an inexhaustible supply or that they are profound.

¹⁸ tn There is debate about the nature of the parallelism between lines 4a and 4b. The major options are: (1) synonymous parallelism, (2) antithetical parallelism (e.g., NAB, NIV, NCV) or (3) formal parallelism. Normally a vav (ו) would begin an antithetical clause; the structure and the ideas suggest that the second colon continues the idea of the first half, but in a parallel way rather than as additional predicates. The metaphors used in the proverb elsewhere describe the wise.

¹⁹ sn This is an implied comparison (hypocatastasis), the fountain of wisdom being the person who speaks. The Greek version has “fountain of life” instead of “wisdom,” probably influenced from 10:11.

²⁰ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

²¹ sn The point of this metaphor is that the wisdom is a continuous source of refreshing and beneficial ideas.

²² tn Heb “brothers,” but not limited only to male siblings in this context.

²³ tn Heb “hate him.” The verb שָׂנֵא (sane’) may be nuanced “reject” here (metonymy of effect, cf. CEV). The kind of “dislike” or “hatred” family members show to a poor relative is to have nothing to do with him (NIV “is shunned”). If relatives do this, how much more will the poor person’s friends do so.

²⁴ tn The direct object “them” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.

²⁵ tn Heb “not they.” The last line of the verse is problematic. The preceding two lines are loosely synonymous in their parallelism, but the third adds something like: “he pursues [them with] words, but they [do] not [respond].” Some simply say it is a corrupt remnant of a separate proverb and beyond restoration. The basic idea does make sense, though. The idea of his family and friends rejecting the poor person reveals how superficial they are, and how they make themselves scarce. Since they are far off, he has to look for them “with words” (adverbial accusative), that is, “send word” for help. But they “are nowhere to be found” (so NIV). The LXX reads “will not be delivered” in place of “not they” – clearly an attempt to make sense out of the cryptic phrase, and, in the process, showing evidence for that text.