² tc The present translation follows the reading of the imperative הִקָּבְצוּ (hiqqav^etsu) rather than the perfect with vav (ו) consecutive וְנִקְבָּצוּ (v^eniqbatsu) of the MT.

¹ tn The vav consecutive prefixed to וַהֲסִרֹתִי (vahasiroti) “I will remove” (vav consecutive + Hiphil perfect first person common singular) introduces an explanatory clause.

² tn Following the future-time-referent participle (מְפַתֶּיהָ, méfatteha), there is a string of perfects introduced by vav consecutive that refer to future events.

³ tn The Hebrew verb is a prophetic perfect, emphasizing that the action is as good as done from the speaker’s perspective.

⁴ tc The MT has an imperative form (“go far!”), but it may be read with different vowels as a perfect verb (“they have gone far”).

¹ tn The verbs here again emphasize that the actions are as good as done (i.e., they are prophetic perfects; cf. GKC 312-13 §106.n).

² tn The verb form used here is another example of a verb expressing that the action is as good as done (the Hebrew prophetic perfect).

¹ tn The verb here is another example of the Hebrew verb form that indicates the action is as good as done (a Hebrew prophetic perfect).

¹ tn Heb “will be torn in pieces.” The perfect indicates the certitude of the event, from the Lord’s rhetorical perspective.

¹ tn The consonantal text (Kethib) has a perfect, second person masculine singular; the marginal reading (Qere) has an infinitive absolute, which functions here as a finite verb.

¹ tn The prefixed verb form is taken as a preterite. Note the use of perfects in v. 12 to describe the king’s downfall.

¹ tn This verse describes the people’s response to the judgment described in vv. 11-12. The perfects are understood as indicating simple past.

² tn The suffixed (perfect) form of the verb is used; in this way the coming event is described for rhetorical effect as occurring or as already completed.

² tn The perfect tense verb הָיָה (hayah) refers to a past perfect situation: It describes an action that is viewed as a remote past event from the perspective of the past. This past perfect situation is brought out by the temporal adverb כְּבָר (k^evar, “already”; HALOT 459 s.v. I כְּבָר; BDB 460 s.v. I כְּבָר; cf. 1:10; 2:12, 16; 3:15; 4:2; 6:10; 9:6-7). The expression כְּבָר plus הָיָה connotes a past perfect nuance: “it has already been” (Eccl 1:10; see BDB 460 s.v.).

² tn The verb הוֹדַעְתִּי (hodaʿti; from יָדַע, yadaʿ) is a Hiphil perfect form. The Hiphil is factitive “to make know,” i.e., “to inform.” The Hebrew perfect should be understood either as perfective “I have informed you” or performative “I hereby inform you.” Either is appropriate for “today” since the thirty sayings it refers to have been written down (v. 20), but it appears to be part of introducing the sayings rather than a recap. However if the “thirty [sayings]” mentioned in v. 20 should be understood as the word “day before yesterday” then the perfective translation should be preferred.

² tn The first verb is the Hebrew perfect form and the second is a preterite, successive actions in past time. The proverb presents something God has done as prototypical.

² tn All the verbs in this verse are perfect forms, so past tense in English. They portray events that have happened as prototypical of what commonly happens.

² tn The verb is a Niphal perfect of כוּן (kun) and may be past, as in “have been prepared,” or focused on the resulting state, as in “are ready.”

² sn The fool believes that his own plans and ideas are perfect or “right” (יָשָׁר, yashar); he is satisfied with his own opinion.

³ sn Holiness refers here to God’s royal transcendence (see vv. 1-4), as well as his moral authority and perfection (see v. 5a).