¹ tn Two separate words are used here for “seek.” The first is שָׁחַר (shakhar, “to seek diligently”) and the second is בָּקַשׁ (baqash, “to seek after; to look for”). Whoever is seeking good is in effect seeking favor – from either God or man (e.g., Ps 5:12; Isa 49:8).

² tn The participle דֹּרֵשׁ (doresh) means “to seek; to inquire; to investigate.” A person generally receives the consequences of the kind of life he seeks.

³ tn The verb is the imperfect tense, third feminine singular, referring to “evil,” the object of the participle.

⁴ tn Heb “but he condemns”; the referent (the Lord) has been specified in the translation for clarity.

⁵ tn Heb “a man of wicked plans.” The noun מְזִמּוֹת (mÿzimmot, “evil plans”) functions as an attributive genitive: “an evil-scheming man.” Cf. NASB “a man who devises evil”; NAB “the schemer.”

⁶ tn The verb עָשַׁק (’ashaq) normally means “to oppress” (as in many English versions). However, here it might mean “to slander.” See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-22.

⁷ sn In the Piel this verb has the meaning of “to reproach; to taunt; to say sharp things against” someone (cf. NIV “shows contempt for”). By oppressing the poor one taunts or mistreats God because that person is in the image of God – hence the reference to the “Creator.” To ridicule what God made is to ridicule God himself.

⁸ sn The phrase “shows favor” is contrasted with the term “oppresses.” To “show favor” means to be gracious to (or treat kindly) those who do not deserve it or cannot repay it. It is treatment that is gratis. This honors God because he commanded it to be done (Prov 14:21; 17:5; 19:17).

⁹ tn Heb “the favor of a king.” The noun “king” functions as a subjective genitive: “the king shows favor….”

¹⁰ sn The wise servant is shown favor, while the shameful servant is shown anger. Two Hiphil participles make the contrast: מַשְׂכִּיל (maskil, “wise”) and מֵבִישׁ (mevish, “one who acts shamefully”). The wise servant is a delight and enjoys the favor of the king because he is skillful and clever. The shameful one botches his duties; his indiscretions and incapacity expose the master to criticism (W. McKane, Proverbs [OTL], 470).

¹¹ tn Heb “is” (so KJV, ASV).

¹² tn The verb יְחַלּוּ (yÿkhalu) is a Piel imperfect of חָלָה (khalah) meaning “to seek favor; to entreat favor; to mollify; to appease”; cf. NIV “curry favor.” It literally means “making the face of someone sweet or pleasant,” as in stroking the face. To “entreat the favor” of someone is to induce him to show favor; the action aims at receiving gifts, benefits, or any other kind of success.

sn The Hebrew verb translated “entreat the favor” is often used to express prayer when God is the one whose favor is being sought; here it is the prince who can grant requests.

¹³ tn Heb “the face of a generous man”; ASV “the liberal man.” The term “face” is a synecdoche of part (= face) for the whole (= person).

¹⁴ sn The proverb acknowledges the fact of life; but it also reminds people of the value of gifts in life, especially in business or in politics.

¹⁵ tn Heb “a man of gifts.” This could be (1) attributive genitive: a man characterized by giving gifts or (2) objective genitive: a man who gives gifts (IBHS 146 §9.5.2b).

¹⁶ tn Heb “a name.” The idea of the name being “good” is implied; it has the connotation here of a reputation (cf. TEV, CEV, NLT).

¹⁷ tn “To be chosen rather than” is a translation of the Niphal participle with the comparative degree taken into consideration. Cf. CEV “worth much more than.”

¹⁸ tn Heb “favor of goodness.” This is a somewhat difficult expression. Some English versions render the phrase “favor is better than silver or gold” (so NASB, NRSV) making it parallel to the first colon. But if “good” is retained as an attributive modifier, then it would mean one was well thought of, or one had engaging qualities (cf. ASV “loving favor; NLT “high esteem”). This fits with the idea of the reputation in the first colon, for a good name would bring with it the favor of others.

¹⁹ tn Or “rebukes” (NAB, NASB, NIV, NRSV).

²⁰ tn Heb “a man,” but the context does not indicate this should be limited only to males.

²¹ tn There is a problem with אַחֲרַי (’akharay), which in the MT reads “after me.” This could be taken to mean “after my instructions,” but that is forced. C. H. Toy suggests simply changing it to “after” or “afterward,” i.e., “in the end” (Proverbs [ICC], 504), a solution most English versions adopt. G. R. Driver suggested an Akkadian cognate ahurru, “common man,” reading “as a rebuker an ordinary man” (“Hebrew Notes,” ZAW 52 [1934]: 147).

²² tn The construction uses the Hiphil participle מַחֲלִיק (makhaliq, “makes smooth”) followed by the adverbial accusative of means, the metonymy “tongue” – he makes what he says smooth. This will be pleasing for the moment, but it will offer no constructive help like the rebuke would.