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 Heb “is.” This expression, “a rich man’s wealth is his strong city,” is a metaphor. The comparative particle “like” is supplied in the translation for the sake of clarity and smoothness.

⁵ tn Heb “a city of his strength.” The genitive עֹז (’oz, “strength”) functions as an attributive genitive: “strong city” = “fortified city.” This phrase is a metaphor; wealth protects its possessions against adversity like a fortified city. Such wealth must be attained by diligence and righteous means (e.g., 13:8; 18:23; 22:7).

⁶ tn Heb “the ruin of the poor.” The term דַּלִּים (dalim, “of the poor”) functions as an objective genitive. Poverty leads to the ruin of the poor. The term “ruin” includes the shambles in which the person lives. This provides no security but only the fear of ruin. This proverb is an observation on life.

⁷ tn Heb “is their poverty.”

⁸ tn Heb “the blessing of the upright.” This expression features either an objective or subjective genitive. It may refer to the blessing God gives the upright (which will benefit society) or the blessing that the upright are to the city. The latter fits the parallelism best: The blessings are the beneficent words and deeds that the righteous perform.

⁹ tn Heb “mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for counsel, as the parallelism suggests.

¹⁰ sn What the wicked say has a disastrous effect on society, endangering, weakening, demoralizing, and perverting with malicious and slanderous words. Wicked leaders, in particular, can bring destruction on a city by their evil counsel.

¹¹ tn One who is “slow to anger” is a patient person (cf. NAB, NIV, NLT). This is explained further in the parallel line by the description of “one who rules his spirit” (וּמֹשֵׁל בְּרוּחוֹ, umoshel bÿrukho), meaning “controls his temper.” This means the person has the emotions under control and will not “fly off the handle” quickly.

¹² tn Heb “who rules his spirit” (so NASB).

¹³ tn The phrase “is better than” does not appear in this line in the Hebrew text, but is implied by the parallelism.

¹⁴ sn The saying would have had greater impact when military prowess was held in high regard. It is harder, and therefore better, to control one’s passions than to do some great exploit on the battlefield.

¹⁵ sn This proverb forms a contrast with the previous one. The rich, unlike the righteous, trust in wealth and not in God.

¹⁶ 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.

¹⁷ tn Heb “city of his strength”; NIV “fortified city.” This term refers to their place of refuge, what they look to for security and protection in time of trouble.

¹⁸ tc The MT reads בְּמַשְׂכִּיתוֹ (bÿmaskito, “in his imaginations”). The LXX, Tg. Prov 18:11, and the Latin reflect בִּמְשֻׂכָּתוֹ (bimsukato, “like a fence [or, high wall]”) that is, wealth provides protection. The MT reading, on the other hand, suggests that this security is only in the mind.

tn The proverb is an observation saying, reporting a common assumption without commenting on it. The juxtaposition with the last verse is a loud criticism of this misguided faith. The final word בְּמַשְׂכִּיתוֹ (“in his imaginations”) indicates that one’s wealth is a futile place of refuge.

¹⁹ tn Heb “brother,” but this is not limited to actual siblings (cf. NRSV “an ally”; CEV, NLT “friend”).

²⁰ tn The Niphal participle from פָּשַׁע (pasha’) modifies “brother”: a brother transgressed, offended, sinned against.

²¹ tc The LXX has a clear antithetical proverb here: “A brother helped is like a stronghold, but disputes are like bars of a citadel.” Accordingly, the editors of BHS propose מוֹשִׁיעַ (moshia’) instead of נִפְשָׁע (nifsha’, so also the other versions and the RSV). But since both lines use the comparison with a citadel (fortified/barred), the antithesis is problematic.

tn The phrase “is harder to reach” is supplied in the translation on the basis of the comparative מִן (min). It is difficult to get into a fortified city; it is more difficult to reach an offended brother.

²² tn Heb “bars,” but this could be understood to mean “taverns,” so “barred gates” is employed in the translation.

²³ sn The proverb is talking about changing a friend or a relative into an enemy by abuse or strife – the bars go up, as it were. And the “walls” that are erected are not easily torn down.