³ tn Heb “And why was I wise (to) excess?” The rhetorical question is an example of negative affirmation, expecting a negative answer: “I gained nothing!” (E. W. Bullinger, Figures of Speech, 949).

³ tn The term כֻּלָּם (kullam, “all of them”) denotes “both of them.” This is an example of synecdoche of general (“all of them”) for the specific (“both of them,” that is, both the wise man and the fool).

³ sn “Snow” is a metonymy of adjunct; it refers to the cold weather when snow comes. The verse is saying that this time is not a concern for the wise woman because the family is well prepared.

¹ tn The word “considered” means “to plan carefully” in accordance with her purposes. The word is often used in the book of Proverbs for devising evil, but here it is used positively of the woman’s wise investment.

² sn The idiom “in his own eyes” means “in his own opinion,” that is, his self conceit. The rich person thinks he is wise because he is rich, that he has made all the right choices.

³ sn The proverb warns that anything overindulged in can become sickening. The verse uses formal parallelism to express first the condition and then its consequences. It teaches that moderation is wise in the pleasures of life.

¹ tn Heb “from your understanding cease.” In the context this means that the person should have enough understanding to stop wearing himself out trying to be rich (cf. NRSV “be wise enough to desist”).

⁴ sn The discerning person will learn from verbal rebukes. The contrast is caught in a wordplay in the Midrash: “For the wise a hint [rʾmizo], for the fool a fist [kurmezo]” (Mishle 22:6).

³ sn This line features a mixed metaphor: The “ear” is pictured “seeking.” The wise person is listening for (on the lookout for) things worth listening to in the pursuit of knowledge.

⁴ sn The advice of the proverb is to say less but better things. The wise—here called the righteous—are cautious in how they respond to others. They think about it (heart = mind) before speaking.

³ tn The Niphal of יָעַץ (yaʿats, “to advise; to counsel”) means “to consult together; to take counsel.” It means being well-advised, receiving advice or consultation (cf. NCV “those who take advice are wise”).

⁴ sn Healing is a metonymy of effect. Healing words are the opposite of the cutting, irresponsible words. What the wise say is faithful and true, gentle and kind, uplifting and encouraging; so their words bring healing.

⁴ tn Heb “near destruction.” The words of the fool that are uttered without wise forethought may invite imminent ruin (e.g., James 3:13-18). See also Ptah-hotep and Amenemope in ANET 414 and 423.

² tn Heb “the one who is discerning.” The term “discerning” describes someone who is critically perceptive and has understanding. He can be relied on to say things that are wise.

¹ tn Heb “Give to the wise.” The object, “instruction” (or possibly rebuke), is implied. Most translations either supply the object (NIV, NLT, Holman) or change the verb to “instruct” (NASB, ESV, NKJV, NRSV).

² sn The second colon clarifies the first. If one fears the Lord and turns away from evil, then he is depending on the Lord and not wise in his own eyes. There is a higher source of wisdom than human insight.

¹ tn Heb “to give.” The infinitive construct with ל (lamed) here introduces the fourth purpose of the book, now from the perspective of the teacher. It is what the wise instructor, or sage, wants to impart to the naive youths.

² tn Heb “and it would be for you for wisdom,” or “that it would become your wisdom.” Job is rather sarcastic here, indicating if they shut up they would prove themselves to be wise (see Prov 17:28).

⁴ tn The form is the perfect tense with the vav (ו) consecutive; after the instruction to speak to the wise, this verb, equal to an imperfect, will have the force of purpose.

¹ sn So what advantage does the wise man have over a fool? The rhetorical question in Hebrew implies a negative answer: the wise man has no absolute advantage over a fool in the sense that both will share the same fate: death. Qoheleth should not be misunderstood here as denying that wisdom has no relative advantage over folly; elsewhere he affirms that wisdom does yield some relative benefits in life (7:1-22). However, wisdom cannot deliver one from death.