¹ tn The construction simply uses repetition to express different kinds of weights and measures: “a stone and a stone, an ephah and an ephah.”

² tn Heb “an abomination of the Lord.” The phrase features a subjective genitive: “the Lord abhors.”

sn Behind this proverb is the image of the dishonest merchant who has different sets of weights and measures which are used to cheat customers. The Lord hates dishonesty in business transactions.

³ sn The first half of the verse refers to two basic senses that the Lord has given to people. C. H. Toy, however, thinks that they represent all the faculties (Proverbs [ICC], 388). But in the book of Proverbs seeing and hearing come to the fore. By usage “hearing” also means obeying (15:31; 25:12), and “seeing” also means perceiving and understanding (Isa 6:9-10).

⁴ sn The verse not only credits God with making these faculties of hearing and sight and giving them to people, but it also emphasizes their spiritual use in God’s service.

⁵ tn The form of the verb is the Niphal perfect of פָּגַשׁ (pagash); it means “to meet together [or, each other]” (cf. KJV, ASV). The point is that rich and poor live side by side in this life, but they are both part of God’s creation (cf. NAB, NASB “have a common bond”). Some commentators have taken this to mean that they should live together because they are part of God’s creation; but the verb form will not sustain that meaning.

⁶ tn Heb “all.” The Lord is sovereign over both groups, that is, he has had the final say whether a person is rich or poor. People would do well to treat all people with respect, for God can as easily reduce the rich to poverty as raise up the poor to wealth.