⁵ tn The verb תִתְהַלָּל (tithallal) is a Hitpael imperfect. This is not the passive form (to “be praised,” so KJV, NIV, NASB, ESV, ASV, Holman) as occurs in Prov 12:8. The Hitpael of הָלַל (halal) is reflexive with meanings like “to boast; take glory in.” It is sometimes parallel to terms for rejoicing (Pss 34:2; 63:11; 64:10; Isa 41:16), being exultant over accomplishment or victory. In the context of contrasting misleading and fleeting external qualities, the reflexive translation “makes herself praiseworthy” emphasizes her character. The imperfect form could also be understood as modal “she can boast.” This would not mean a selfish bragging since the term is used to boast in the Lord (1 Chr 16:10; Isa 41:6; Jer 4:2; Ps 34:2). Rather it would mean she has a sound basis for being proud of her accomplishments achieved under the umbrella of the fear of the Lord.

³ tn The meaning of “sought out” (יְחֻפַּשׂ, y^ekhuppas) indicates that people have gone into hiding. So the development of the ideas for this proverb requires in the first line that “rejoice” be connected with “triumph” that means they have come to power; and in the second line that “are sought out” means people have gone into hiding (cf. ASV, NIV, NRSV, NLT). C. H. Toy thinks this is too strained; he offers this rendering: “When the righteous are exalted there is great confidence, but when the wicked come into power men hide themselves” (Proverbs [ICC], 500). For the verb G. R. Driver posits an Arabic cognate hafasa, “prostrated; trampled on” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 192-93), which gives a clearer result of wicked rule, but is perhaps unnecessary (e.g., Prov 28:28; 29:2). See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-20.

⁹ tn A shift occurs in 1:4 from first person common singular forms to first person common plural forms: “Draw me (מָשְׁכֵנִי, mash^ekeni)…Let us run (נּרוּצָה, narutsah)…Bring me (הֱבִיאַנִי, heviʾani)…We will be glad (נָגִילָה, nagilah)…We will rejoice in you (וְנִשְׁמְחָה, v^enishm^ekhah)…We will remember (נַזְכִּירָה, nazkirah)…They love you (אֲהֵבוּךָ, ʾahevukha)….” Several translations and many commentators end the words of the Beloved at 1:4a and begin the words of the Friends in 1:4b and revert back to the words of the Beloved in 1:4c. The subject of the first person common plural forms may be the “young women” (עֲלָמוֹת) previously mentioned in 1:3. This is supported by the fact that in 1:3 the Beloved says, “The young women love you” (עֲלָמוֹת אֲהֵבוּךָ, ʿalamot ʾahevukha) and in 1:4c she again says, “Rightly do they [the young women] love you” (מֵישָׁרִים אֲהֵבוּךָ, mesharim ʾahevukha). On the other hand, in ANE love literature the bride often uses plural pronouns to refer to herself (S. N. Kramer, The Sacred Marriage Rite, 92, 99). Some commentators suggest that the young man is addressing his beloved because בָּךְ (bakh) appears to have a second person feminine singular suffix. However, the suffix on בָּךְ is in pause (after the accent) therefore, the normal second person masculine singular suffix בָּךָ has reduced to shewa. The parallelism with the second person masculine singular suffix on דֹדֶיךָ (dodekha, “your love”) supports the second person masculine singular classification.