¹ tn Heb “my son” (likewise in v. 20).

² tn The vav prefixed to the imperfect verb follows an imperative; this volitive sequence depicts purpose/result.

³ tn Heb “and the years of life will be many for you.”

⁴ tn The preposition בּ (bet) here may have the causal sense (R. J. Williams, Hebrew Syntax, 45, §247), although it could also be means (Williams, 44, §243).

⁵ tn The verb וְיוֹסִיפוּ (vÿyosifu) is the Hiphil imperfect, third masculine plural; but because there is no expressed subject the verb may be taken as a passive.

⁶ tn Heb “hated.” The verse is just a statement of fact. The verbs “love” and “hate” must be seen in their connotations: The poor are rejected, avoided, shunned – that is, hated; but the rich are sought after, favored, embraced – that is, loved.

⁷ 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.

⁸ 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).

⁹ 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.

¹⁰ 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).

¹¹ sn The Hebrew word translated “rebellious” has rebellion as its basic meaning, and that is the idea here. The proverb is describing a time when sinfulness brings about social and political unrest.

¹² tn Heb “many are its princes” (so NASB).

sn In such a chaotic time there will be many rulers, either simultaneously or in a rapid sequence. The times of the judges or the days of the northern kings of Israel provide examples.

¹³ tn Heb “a man who understands [and] knows”; NRSV “an intelligent ruler”; NLT “wise and knowledgeable leaders.”

¹⁴ tc The LXX reads (probably from a different underlying Hebrew text): “It is the fault of a violent man that quarrels start, but they are settled by a man of discernment.” For a survey of suggestions, see C. H. Toy, Proverbs (ICC), 495, and W. McKane, Proverbs (OTL), 630.

tn This last line is difficult. The MT has כֵּן יַאֲרִיךְ (ken ya’arikh). The verb means “to prolong,” but כֵּן (ken) is open to several possibilities for meaning. J. H. Greenstone’s interpretation of it as a noun from the Hollow root כּוּן (kun) with a meaning of “established order” is what is expected here (Proverbs, 293).

sn For a study of the verses in chapters 28 and 29 concerning kings and governments, see B. V. Malchow, “A Manual for Future Monarchs,” CBQ 47 (1985): 238-45.

¹⁵ sn The idiom seek the face means to try to obtain favor from someone. According to the proverb, many people assume that true justice depends on the disposition of some earthly ruler.

¹⁶ tn Heb “but from the Lord [is] justice of a man.” The last part uses the construct state followed by the genitive, which here shows the advantage – it is justice for the person. The implication of the matter is that people should seek the Lord’s favor (rather than a human ruler’s) if they want true justice.