¹ tn Heb “discipline.”

² tn The form נִצְּרֶהָ (nitsÿreha, from נָצַר, natsar) has an anomalous doubled letter (see GKC 73 §20.h).

³ tn The Qal imperfect (with the interrogative) here has a potential nuance – “Is it possible to do this?” The sentence is obviously a rhetorical question making an affirmation that it is not possible.

⁴ sn “Fire” provides the analogy for the sage’s warning: Fire represents the sinful woman (hypocatastasis) drawn close, and the burning of the clothes the inevitable consequences of the liaison. See J. L. Crenshaw, “Impossible Questions, Sayings, and Tasks,” Semeia 17 (1980): 19-34. The word “fire” (אֵשׁ, ’esh) plays on the words “man” (אִישׁ,’ish) and “woman” (אִשָּׁה, ’ishah); a passage like this probably inspired R. Gamaliel’s little explanation that what binds a man and a woman together in a holy marriage is י (yod) and ה (he), the two main letters of the holy name Yah. But if the Lord is removed from the relationship, that is, if these two letters are removed, all that is left is the אֵשׁ – the fire of passion. Since Gamaliel was the teacher of Paul, this may have influenced Paul’s advice that it was better to marry than to burn (1 Cor 7:9).

⁵ tn Heb “snatch up fire into his bosom.”

⁶ tn The second colon begins with the vav (ו) disjunctive on the noun, indicating a disjunctive clause; here it is a circumstantial clause.

⁷ tn The construction uses the Hitpael perfect tense הִתְאַוָּה (hit’avvah) followed by the cognate accusative תַאֲוָה (ta’avah). It describes one who is consumed with craving for more. The verse has been placed with the preceding because of the literary connection with “desire/craving.”

⁸ sn The additional clause, “and does not hold back,” emphasizes that when the righteous gives he gives freely, without fearing that his generosity will bring him to poverty. This is the contrast with the one who is self-indulgent and craves for more.

⁹ tn The idea of “slipping” (participle from מוֹט, mot) has troubled some commentators. G. R. Driver emends it to read “at the point of” (“Problems in Proverbs,” ZAW 50 [1932]: 146). But the MT as it stands makes good sense. The reference would be general, viz., to help any who are in mortal danger or who might be tottering on the edge of such disaster – whether through sin, or through disease, war, or danger. Several English versions (e.g., NASB, NIV, NRSV) render this term as “staggering.”

sn God holds people responsible for rescuing those who are in mortal danger. The use of “death” and “slaughter” seems rather strong in the passage, but they have been used before in the book for the destruction that comes through evil.

¹⁰ tn The first word of the tenth line begins with י (yod) the tenth letter of the Hebrew alphabet.

sn The words for “hands” are often paired in poetry; the first (יָד, yad) means the hand and the forearm and usually indicates strength, and the second (כַּף, kaf) means the palm of the hand and usually indicates the more intricate activity.

¹¹ tn The verb שִׁלַּח (shilakh), the Piel perfect of the verb “to send,” means in this stem “to thrust out; to stretch out.” It is a stronger word than is perhaps necessary. It is a word that is also used in military settings to describe the firmness and forthrightness of the activity (Judg 5:26).