¹ tn The term דָבָר (davar) denotes “matter; thing” here rather than “speech; word,” as the parallelism with “patience” suggests. The term was misunderstood as “speech; word” by the Vulgate (so also Douay).

² tn The juxtaposition of the two lines joined by vav (“just as…so…”) suggests a comparison (BDB 253 s.v. ו 1.j); see R. J. Williams, Hebrew Syntax, 71, §437.

⁶ tn The particle כִּי (ki) functions in an asseverative sense, “surely; indeed; truly” (R. J. Williams, Hebrew Syntax, 73, §449). The statement appears sarcastic, suggesting that verses 2-3 are also sarcastic.

² sn The one who is hasty to gain wealth is involved in sin in some way, for which he will be punished by poverty. The idea of “hastening” after riches suggests a dishonest approach to acquiring wealth.

² tn Some think the MT is unintelligible as it stands: “The sweetness of his friend from the counsel of the soul.” The Latin version has “the soul is sweetened by the good counsels of a friend.” D. W. Thomas suggests, “counsels of a friend make sweet the soul” (“Notes on Some Passages in the Book of Proverbs,” VT 15 [1965]: 275). G. R. Driver suggests, “the counsel of a friend is sweeter than one’s own advice” (literally, “more than the counsel of the soul”). He also suggests “more than of fragrant wood.” See G. R. Driver, “Hebrew Notes,” ZAW 52 (1934): 54; idem, “Suggestions and Objections,” ZAW 55 (1937): 69-70. The LXX reads “and the soul is rent by misfortunes.” The MT, for want of better or more convincing readings, may be interpreted to mean something like “[Just as] ointment and incense brings joy to the heart, [so] the sweetness of one’s friend [comes] from his sincere counsel.”

⁴ tn Heb “there will be an אַחֲרִית (ʾakharit), which means “end, result, following period.” It suggests a future, which may imply posterity. It is sometimes connected with hope (Jer 29:11: 31:17; Prov 23:18).

² tc The LXX freely adds “when he sits in council (ἐν συνεδρίῳ, en sunedriō), he insults everyone.” The MT does not suggest that the setting is in a court of law; so the LXX addition is highly unlikely.

³ tn Heb “but a man who listens speaks forever.” The first part of it may mean (1) a true witness, one who reports what he actually hears. But it may also refer to (2) someone who listens to the false testimony given by the false witness. The NIV follows the suggestion of a homonym for the Hebrew word with the meaning “will perish/be destroyed”: “will be destroyed forever.” This suggests a synonymous pair of ideas rather than a contrast. Others accept antithetical parallelism. C. H. Toy suggested an idea like “be established” to contrast with “will perish” (Proverbs [ICC], 411). W. McKane suggested it meant the truthful witness “will speak to the end” without being put down (Proverbs [OTL], 556). It is simpler to interpret the words that are here in the sense of a contrast. The idea of speaking forever/to the end would then be hyperbolic.

³ tc The verb מֵזִין (mezin) would be a Hiphil participle from זון (zwn, “to feed”). The suggested emendation is מַאֲזִין (maʿazin), derive it from the denominative verb אזן (ʾzn, “to give ear, listen”). Two Hebrew mss have this variant.

³ tc Heb “to devise perversity.” The Hebrew text implies a verbal element before the infinitive “[does so] to devise perversity,” while the LXX uses a finite verb, which suggests an imperfect verb.

¹ tn Or “who shuts.” HALOT suggests the idiom “to screw up the eyes” (HALOT I, 866) for this hapax legomenon (word which only occurs one time). The precise gesture is not certain.

¹ tn Heb “a man of perverse things”; NAB “an intriguer.” This refers to someone who destroys lives. The parallelism suggests that he is a “slanderer” or “gossip”—one who whispers and murmurs (18:8; 26:20, 22).

¹ tn Heb “light of the eyes” (so KJV, NRSV). The expression may indicate the gleam in the eyes of the one who tells the good news, as the parallel clause suggests.

² tn Heb “lest he hate you.” The particle פֶּן (pen, “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.”

³ tn BDB 1005 s.v. שֹׁחַד suggests that this term means “hush money” or “bribe” (cf. NIV, NRSV, NLT). C. H. Toy takes it as legal compensation (Proverbs [ICC], 142).

³ sn The progression from walking to running is an idiom called “anabasis,” suggesting that as greater and swifter progress is made, there will be nothing to impede the progress (e.g., Isa 40:31).

¹ tn The Hebrew verb סָלָה (salah, “to disdain”) occurs only here and in Lam 1:15. Cognate usage in Aramaic and Akkadian, as well as Lam 1:15, suggest it may have a concrete nuance of “to throw away.”

¹ tn The prefixed verbal form could be taken as a jussive, but the use of the imperfect form in the following line suggests that v. 7 anticipates the outcome of the accusation envisioned in v. 6.

¹ sn The metaphor of the washbasin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 7-8), would be reduced to the status of a servant.

¹ sn Arrogance is their necklace. The metaphor suggests that their arrogance is something the wicked “wear” proudly. It draws attention to them, just as a beautiful necklace does to its owner.