¹ tn The particle אִם (’im, “if”) here functions in its rare temporal sense (“when”) followed by an imperfect tense (e.g., Num 36:4; BDB 50 s.v. 1.b.4.b).

² tn Heb “terror.” The verb פָּחַד (pakhad, “terror”) describes emotion that is stronger than mere fear – it is dread.

³ tn The construction of vav consecutive + perfect tense followed by vav (ו) consecutive + perfect tense depicts a temporal clause. The temporal nuance is also suggested by the parallelism of the preceding colon.

⁴ tn The verb עָרְבָה (’orvah) is from III עָרַב (“to be sweet; to be pleasing; to be pleasant”; BDB 787 s.v. III עָרַב). It should not be confused with the other five homonymic roots that are also spelled עָרַב (’arav; see BDB 786-88).

⁵ tn The verb שָׂנֵא (sane’) means “to hate.” In this sentence it functions nominally as the predicate. Fearing the Lord is hating evil.

sn The verb translated “hate” has the basic idea of rejecting something spontaneously. For example, “Jacob have I loved, but Esau have I hated” (Mal 1:2b, 3a). It frequently has the idea of disliking or loathing (as English does), but almost always with an additional aspect of rejection. To “hate evil” is not only to dislike it, but to reject it and have nothing to do with it.

⁶ tn Since both גֵּאָה (ge’ah, “pride”) and גָּאוֹן (ga’on, “arrogance; pride”) are both from the same verbal root גָּאָה (ga’ah, “to rise up”), they should here be interpreted as one idea, forming a nominal hendiadys: “arrogant pride.”

⁷ tn Heb “and a mouth of perverse things.” The word “mouth” is a metonymy of cause for what is said; and the noun תַהְפֻּכוֹת (tahpukhot, “perverse things”) means destructive things (the related verb is used for the overthrowing of Sodom).

⁸ tn Heb “In the fear of the Lord [is] confidence of strength.” The phrase “one has” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.

⁹ tn Heb “confidence of strength.” This construct phrase features an attributive genitive: “strong confidence” (so most English versions; NIV “a secure fortress”).

¹⁰ sn The fear of the Lord will not only provide security for the parent but will also be a refuge for children. The line recalls Exod 20:5-6 where children will reap the benefits of the righteous parents. The line could also be read as “he [= God] will be a refuge for the children.”

¹¹ sn The verse is similar to Prov 13:14 except that “the fear of the Lord” has replaced “the teaching of the wise.”

¹² 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.

¹³ tn Heb “fountain of life.”

¹⁴ tn The infinitive construct with prefixed ל (lamed) indicates the purpose/result of the first line; it could also function epexegetically, explaining how fear is a fountain: “by turning….”

¹⁵ tn The term “people” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.

¹⁶ tn Heb “snares of death” (so KJV, NAB, NIV, NRSV, NLT); CEV “deadly traps.”

¹⁷ tn Heb “the fear of man.” This uses an objective genitive to describe a situation where fearing what people might do or think controls one’s life. There is no indication in the immediate context that this should be limited only to males, so the translation uses the more generic “people” here.

¹⁸ tn Heb “gives [or yields, or produces]”; NIV “will prove to be.”

¹⁹ sn “Snare” is an implied comparison; fearing people is like being in a trap – there is no freedom of movement or sense of security.

²⁰ sn The image of being set on high comes from the military experience of finding a defensible position, a place of safety and security, such as a high wall or a mountain. Trusting in the Lord sets people free and gives them a sense of safety and security (e.g, Prov 10:27; 12:2).