¹ tn Heb In this context “shame” is a euphemism referring to their naked bodies.

² tn Heb “May they be humiliated according to their shame, those who say to me, ‘Aha! Aha!’”

² tn The word for “shameful act” is used especially for sexual offenses (cf. Lev 18:27).

³ tn Heb “and he returned with shame of face to his land.”

² tn Heb “I will make them into praise and a name, in all the earth, their shame.” The present translation assumes that “their shame” specifies “them” and that “name” stands here for a good reputation.

² tn Grk “the hidden things [deeds] of shame”; here αἰσχύνης (aischunēs) has been translated as an attributive genitive.

¹ tn Heb “and I will shame myself still more than this and I will be lowly in my eyes.”

¹ tn Heb “From our youth the shameful thing has eaten up….” The shameful thing is specifically identified as Baal in Jer 11:13. Compare also the shift in certain names such as Ishbaal (“man of Baal”) to Ishbosheth (“man of shame”).

⁴ tn The range of meanings for the verb and the object suggest several possible interpretations of the last line. The verb כָּסָה (kasah) means “to cover” and may indicate hiding or ignoring something. The noun קָלוֹן (qalon) means “shame” and may refer to disgrace (something to be ashamed of) or to contempt or an insult given (shaming words). Several English translations view it as ignoring or overlooking an insult (NIV, ESV, NRSV). Others more ambiguously render it as covering or concealing dishonor or shame, where it is less clear whether the person conceals their own shame or someone else’s. And the LXX reads “a clever person conceals his own dishonor.” But these entail the three main possibilities: to ignore an insult given to you, to ignore something that could shame others, or to conceal something of your own that could be shameful. In a similar phrase in 12:23, the verb does not mean to ignore something.

² sn The wise servant is shown favor, while the shameful servant is shown anger. Two Hiphil participles make the contrast: מַשְׂכִּיל (maskil, “wise”) and מֵבִישׁ (mevish, “one who acts shamefully”). The wise servant is a delight and enjoys the favor of the king because he is skillful and clever. The shameful one botches his duties; his indiscretions and incapacity expose the master to criticism (W. McKane, Proverbs [OTL], 470).

² tn The imperfect verb form here has a customary nuance, indicating a continuing condition in past time. The meaning of the Hebrew term בּוֹשׁ (bosh) is “to be ashamed, to put to shame,” but its meaning is stronger than “to be embarrassed.” The word conveys the fear of exploitation or evil—enemies are put to shame through military victory. It indicates the feeling of shame that approximates a fear of evil.

¹ tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.”

¹ tn Grk “I have not been put to shame”; the words “by you” are not in the Greek text but are implied.

¹ sn That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).

¹ tn Heb “and the riders on horses will be put to shame,” figurative for the defeat of mounted troops. The word “enemy” in the translation is supplied from context.

¹ tn Heb “Why did I come forth from the womb to see [= so that I might see] trouble and grief and that my days might be consumed in shame?”

² tn Heb “Is it not themselves to their own shame?” The rhetorical question expects a positive answer which is made explicit in the translation.

³ tn Heb “Lebanon is ashamed.” The Hiphil is exhibitive, expressing the idea, “exhibits shame.” In this context the statement alludes to the withering of vegetation.

⁴ sn The Hebrew participle translated “brings shame” is a metonymy of effect; the cause is the unruly and foolish things that an unrestrained child will do.

³ sn The companion of gluttons shames his father and his family because such a life style as he now embraces is both unruly and antisocial.