¹ tn Or “are sated, satisfied.”

² tn The word כֹּחַ (coakh, “strength”) refers to what laborious toil would produce (so a metonymy of cause). Everything that this person worked for could become the property for others to enjoy.

³ tn “labor, painful toil.”

⁴ tn The term “benefit” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

⁵ tc The consonants אל־מות (’l-mvt) are vocalized by the MT as אַל־מָוֶת (’al-mavet, “no death”), meaning: “the journey of her path is no-death” = immortality. However, many medieval Hebrew mss and all the versions vocalize it as אֶל־מָוֶת (’el-mavet, “to death”), meaning: “but another path leads to death” (cf. NAB, NCV). W. McKane adopts this reading, and suggests that MT is a scribal change toward eternal life (Proverbs [OTL], 451-52). Others adopt this reading because they do not find the term “life” used in Proverbs for eternal life, nor do they find references to immortality elsewhere in Proverbs.

tn Heb “no death.” This phrase may mean “immortality.” Those who enter the path of righteousness by faith and seek to live righteously are on their way to eternal life. However, M. Dahood suggests that it means permanence (“Immortality in Proverbs 12:28,” Bib 41 [1960]: 176-81).

⁶ tn The verse begins with the direct object רִיבְךָ (ribkha, “your case”) followed by the imperative from the same root, רִיב (riv, “argue”). It is paralleled by the negated Piel jussive. The construction of the clauses indicates that the first colon is foundational to the second: “Argue…but do not reveal,” or better, “When you argue…do not reveal.”

⁷ sn The concern is that in arguing with one person a secret about another might be divulged, perhaps deliberately in an attempt to clear oneself. The point then is about damaging a friendship by involving the friend without necessity or warrant in someone else’s quarrel.

⁸ tn Heb “a stranger.” This does not necessarily refer to a non-Israelite, as has been demonstrated before in the book of Proverbs, but these are people outside the familiar and accepted circles. The point is that such a person would be objective in speaking about your abilities and accomplishments.

⁹ sn “Mouth” and “lips” are metonymies of cause; they mean “what is said.” People should try to avoid praising themselves. Self praise can easily become a form of pride, even if it begins with trivial things. It does not establish a reputation; reputation comes from what others think about you.

¹⁰ tn “a foreigner”; KJV, ASV, NASB, NRSV “a stranger.”