¹ tn Heb “and.”

² tn The verb III פָּרַע 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).

³ tn The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.

⁴ tn The verb “spurned” (נָאַץ, na’ats) is parallel to “comply, accede to, be willing” (e.g., 1:10). This is how the morally stubborn fool acts (e.g., 15:5).

⁵ tn Or “a boy with my father.”

⁶ 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 vÿyakhid, “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).

⁷ tn The vav that introduces this clause functions in an explanatory sense.

⁸ 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”).

⁹ sn The idioms are vivid: This expression is “incline the ear”; earlier in the first line is “listen to the voice,” meaning “obey.” Such detailed description emphasizes the importance of the material.

¹⁰ tn The form is the Piel plural participle of לָמַד (lamad) used substantivally.

¹¹ sn The verse is a rhetorical question; it is affirming that no one can say this because no one is pure and free of sin.

¹² tn The verb form זִכִּיתִי (zikkiti) is the Piel perfect of זָכָה (zakhah, “to be clear; to be clean; to be pure”). The verb has the idea of “be clear, justified, acquitted.” In this stem it is causative: “I have made my heart clean” (so NRSV) or “kept my heart pure” (so NIV). This would be claiming that all decisions and motives were faultless.

¹³ sn The Hebrew verb translated “I am pure” (טָהֵר, taher) is a Levitical term. To claim this purity would be to claim that moral and cultic perfection had been attained and therefore one was acceptable to God in the present condition. Of course, no one can claim this; even if one thought it true, it is impossible to know all that is in the heart as God knows it.

¹⁴ tn Heb “my son,” although the context does not limit this exhortation to male children.

¹⁵ tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes.