³ tn The verb is the Hitpael of II עָרַב (ʿarav), which means “to take in pledge; to give in pledge; to exchange.” Here it means “to share [in].” The proverb is saying that there are joys and sorrows that cannot be shared. No one can truly understand the deepest feelings of another.

² tn Or “but after it are the ways of death.” The phrase “ways of death” features the result of these paths. Here death means ruin (cf. Prov 7:27). Possibly the proverb envisions that the initial path which seemed good leads to other paths whose outcomes are all ruinous.

¹ tn The noun “fools” is plural but the verb “mock” is singular. This has led some to reverse the line to say “guilty/guilt offering mocks fools” (C. H. Toy, Proverbs [ICC], 287); see, e.g., Isa 1:14; Amos 5:22. But lack of agreement between subject and verb is not an insurmountable difficulty.

¹ sn The “scorner” (לֵץ, lets) is intellectually arrogant; he lacks any serious interest in knowledge or religion. He pursues wisdom in a superficial way so that he can appear wise. The acquisition of wisdom is conditioned by one’s attitude toward it (J. H. Greenstone, Proverbs, 149).

⁵ tn Heb “seeks him.” The verb שָׁחַר (shakhar, “to be diligent; to do something early”; BDB 1007 s.v.) could mean “to be diligent to discipline,” or “to be early or prompt in disciplining.” See G. R. Driver, “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 170.

² tn Heb “an abomination of fools.” The noun כְּסִילִים (k^esilim, “fools”) functions as a subjective genitive: “fools hate to turn away from evil” (cf. NAB, TEV, CEV). T. T. Perowne says: “In spite of the sweetness of good desires accomplished, fools will not forsake evil to attain it” (Proverbs, 103). Cf. Prov 13:12; 29:27.

² tn Heb “spreads open” [his folly]. W. McKane suggests that this is a figure of a peddler displaying his wares (Proverbs [OTL], 456; cf. NAB “the fool peddles folly”). If given a chance, a fool will reveal his foolishness in public. But the wise study the facts and make decisions accordingly.

³ sn Honor and success are contrasted with poverty and shame; the key to enjoying the one and escaping the other is discipline and correction. W. McKane, Proverbs (OTL), 456, notes that it is a difference between a man of weight (power and wealth, from the idea of “heavy” for “honor”) and the man of straw (lowly esteemed and poor).

² sn The fool is impatient and unwise, and so flares up immediately when anything bothers him. W. McKane says that the fool’s reaction is “like an injured animal and so his opponent knows that he has been wounded” (Proverbs [OTL], 442).

² tn Heb “transgression of the lips.” The noun “lips” is a genitive of specification and it functions as a metonymy of cause for speech: sinful talk or sinning by talking. J. H. Greenstone suggests that this refers to litigation; the wicked attempt to involve the innocent (Proverbs, 131).

³ sn J. H. Greenstone suggests that when the wicked become involved in contradictions of testimony, the innocent is freed from the trouble. Another meaning would be that the wicked get themselves trapped by what they say, but the righteous avoid that (Proverbs, 131).

¹ tn Heb “are to ambush blood.” The infinitive construct אֱרָב (ʾerov, “to lie in wait”) expresses the purpose of their conversations. The proverb either compares their words to an ambush (cf. NAB, NRSV “are a deadly ambush”) or states what the content of their words is about.

¹ tn The expression “hand to hand” refers the custom of striking hands to confirm an agreement (M. Anbar, “Proverbes 11:21; 16:15; יד ליד, «sur le champ»,” Bib 53 [1972]: 537-38). Tg. Prov 11:21 interprets it differently: “he who lifts up his hand against his neighbor will not go unpunished.”

³ tc The LXX adds: “She who hates virtue makes a throne for dishonor; the idle will be destitute of means.” This reading is followed by several English versions (e.g., NAB, NEB, NRSV, TEV). C. H. Toy concludes that MT provides remnants of the original, but that the LXX does not provide the full meaning (Proverbs [ICC], 229).

¹ tn The word תַּחְבֻּלוֹת (takhbulot, “guidance; direction”) is derived from the root I חָבַל (khaval, “rope-pulling” and “steering” or “directing” a ship; BDB 286 s.v.). Thus spiritual guidance is like steering a ship, here the ship of state (R. N. Whybray, Proverbs [CBC], 68; Prov 1:5). Advice is necessary for the success of a nation.

¹ sn The “day of wrath” refers to divine punishment in this life (R. N. Whybray, Proverbs [CBC], 67; e.g., also Job 21:30; Ezek 7:19; Zeph 1:18). Righteousness and not wealth is more valuable in anticipating judgment.

¹ sn This proverb contrasts the hopes of the righteous and the wicked. The righteous will see their hopes fulfilled. The saying is concerned with God’s justice. The words תּוֹחֶלֶת (tokhelet, from יָחַל, yakhal) and תִּקְוַת (tiqvat, from קָוָה, qavah) are synonyms, both emphasizing eager expectations, longings, waiting in hope.

³ tn Heb “the ruin of the poor.” The term דַּלִּים (dallim, “of the poor”) functions as an objective genitive. Poverty leads to the ruin of the poor. The term “ruin” includes the shambles in which the person lives. This provides no security but only the fear of ruin. This proverb is an observation on life.

⁵ tn Heb “sin.” The term חַטָּאת (khattaʾt, “sin”) functions as a metonymy of cause (= sin) for effect (= punishment). In contrast to the righteous who receive a reward, the wicked receive punishment for their sin (cf. NASB, NIV, NCV). See D. W. Thomas, “The Meaning of חַטָּאת in Proverbs X.16, ” JTS 15 (1964): 295-96.

² tn Heb “like sport” (so NASB, NRSV). The noun שְׂחוֹק (s^ekhoq, “sport”) is used elsewhere to refer to what is exhilarating and pleasurable (BDB 966 s.v.). As W. G. Plaut says, it is like child’s play (Proverbs, 132). For the fool evil brings such enjoyment; for the discerning wisdom does.