² tn Heb “weighs” (so NASB, NIV, NRSV); NLT “examines”; NCV, TEV “judges.” Weighing on scales is an act of examining and verifying weight for market purposes (2 Kgs 12:11) but can be used metaphorically for evaluating other things (e.g. the Lord weighs actions in (1 Sam 2:3).

² sn This proverb reflects standard procedure in the business world. When negotiating the transaction the buyer complains how bad the deal is for him, or how worthless the prospective purchase, but then later brags about what a good deal he got. The proverb will alert the inexperienced as to how things are done.

¹ sn The proverb uses antithetical parallelism to teach that diligence leads to prosperity. It contrasts loving sleep with opening the eyes, and poverty with satisfaction. Just as “sleep” can be used for slothfulness or laziness, so opening the eyes can represent vigorous, active conduct. The idioms have caught on in modern usage as well—things like “open your eyes” or “asleep on the job.”

³ sn In the ancient world the prince would be trained for his rule (hence, one of the original purposes of Proverbs). A slave ruling over princes would be arrogant and cruel, or foolish and unwise. For other unbearable things, e.g., 11:22; 17:7; 26:1; 30:21-23.

³ tc Heb טוֹב (tov) “a good [thing]” or “[what is] good.” The LXX translates with a noun “grace/favor” which may imply the Hebrew noun טוֹב (tov), or the noun טוּב (tuv), a different reading of the same consonants. Both nouns mean “goodness,” “well-being;” “happiness.”

¹ sn The verse uses synonymous parallelism, so “friend” and “relative” are equated. Others, however, will take the verse with antithetical parallelism: W. G. Plaut argues that friendship is a spiritual relationship whereas a brother’s ties are based on a blood relationship—often adversity is the only thing that brings brothers together (Proverbs, 189).

² tn Heb “to the lip of evil”; ASV, NAB, NASB, NRSV “wicked lips.” The term “lip” is a metonymy of cause for speech (what is said); the term “evil” is an attributive genitive. The same will be true in the parallel line where the expression “to the tongue of destruction” (NASB “a destructive tongue”) means things that are said that destroy others.

³ sn Those who are wise say wise things. The proverb uses synthetic parallelism: The first line asserts that the wise heart ensures that what is said is wise, and the second line adds that such a person increases the reception of what is said.

² sn This is another “better” saying; between these two things, the first is better. There are other options—such as righteousness with wealth—but the proverb is not concerned with that. A similar saying appears in Amenemope 8:19-20 (ANET 422).

¹ tc The LXX has “the eye that sees beautiful things.” D. W. Thomas suggests pointing מְאוֹר (m^eʾor) as a Hophal participle, “a fine sight cheers the mind” (“Textual and Philological Notes,” 205). But little is to be gained from this change.

² tn The verb יֶהְגֶּה (yehgeh) means “to muse; to meditate; to consider; to study.” It also involves planning, such as with the wicked “planning” a vain thing (Ps 2:1, which is contrasted with the righteous who “meditate” in the law [1:2]).

³ tn The Hiphil verb יַשְׁקִיט (yashqit) means “to cause quietness; to pacify; to allay” the strife or quarrel (cf. NAB “allays discord”). This type of person goes out of his way to keep things calm and minimize contention; his opposite thrives on disagreement and dispute.

² sn Again the saying concerns troublesome wealth: Loving relationships with simple food are better than a feast where there is hatred. The ideal, of course, would be loving family and friends with a great meal in addition, but this proverb is only comparing two things.

⁴ sn God hates the way of the wicked, that is, their lifestyle and things they do. God loves those who pursue righteousness, the Piel verb signifying a persistent pursuit. W. G. Plaut says, “He who loves God will be moved to an active, persistent, and even dangerous search for justice” (Proverbs, 170).

² tn Heb “being ruined.” The Niphal participle of עָכַר (ʿakhar; “to disturb, trouble, ruin”) may be understood substantivally, meaning “disturbance, calamity” (BDB 747 s.v. עָכַר) or a “thing troubled,” thus perhaps “[it] is ruined/ruinous.” Or it may be viewed verbally, “will be ruined” (HALOT 824 s.v. עכר nif). The LXX translates “will be ruined.”

² sn In the Piel this verb has the meaning of “to reproach; to taunt; to say sharp things against” someone (cf. NIV “shows contempt for”). By oppressing the poor one taunts or mistreats God because that person is in the image of God—hence the reference to his/her maker, or “Creator.” To ridicule what God made is to ridicule God himself.

⁵ tc The MT reads יְשֻׁלָּם (y^eshullam, “will be rewarded”); the LXX implies a different vocalization יִשְׁלָם (yishlam, “will stay well/healthy”). Also the LXX then adds: “A crafty son will have no good thing, but the affairs of a wise servant will be prosperous; and his path will be directed rightly.”

³ tn Heb “the wind” (so KJV, NCV, NLT); NAB “empty air.” The word “wind” (רוּחַ, ruakh) refers to what cannot be grasped (Prov 27:16; Eccl 1:14, 17). The figure is a hypocatastasis, comparing wind to what he inherits—nothing he can put his hands on. Cf. CEV “won’t inherit a thing.”

¹ sn The word for “storm wind” comes from the root סוּף (suf, “to come to an end; to cease”). The noun may then describe the kind of storm that makes an end of things, a “whirlwind” (so KJV, NASB; NLT “cyclone”). It is used in prophetic passages that describe swift judgment and destruction.

¹ tn Heb “the dread of the wicked.” The noun רָשָׁע (rashaʿ, “wicked”) is a subjective genitive. The noun מְגוֹרַת (m^egorat) refers to “the feared thing,” that is, what the wicked dread. The wicked are afraid of the consequences of their sinful actions; however, they cannot escape these consequences.