⁵ tc The LXX has an addition: “Forsake folly, that you may reign forever; and seek discretion and direct understanding in knowledge.”

¹ tn Heb “To me [belong] counsel and sound wisdom.” The second colon in the verse has: “I, understanding, to me might.”

² tn If the preceding perfect is taken as generalizing, then one might understand כִּי (ki) as asseverative: “indeed, certainly.”

³ tn It is necessary, with Rashi, to understand the relative pronoun before the verb “they are stored up/reserved.”

¹ tc The MT understands the root here to be יָרֵא (yareʾ, “to fear”) rather than רָאָה (raʾah, “to see”).

² tn Or “things”; or “weapons”; Heb “vessels,” which some understand as a reference to the soldiers’ bodies (so NIV).

¹ tn The meaning of the Hebrew word מִשְׁפְּתַיִם (mishp^etayim) is uncertain. Some understand the word to mean “campfires.”

³ tn Or “will not.” The translation understands the imperfect verbal form to have an added nuance of capability here.

⁴ tn Heb “believe the voice of the latter sign,” so as to understand and accept the meaning of the event.

¹ tn Heb “and now.” The words “I understand that” have been supplied in the translation for clarity and for stylistic reasons.

² tn The form is a Niphal participle, masculine singular. If it is modifying “understanding” it should be a feminine form. If it is to be translated, it would have to be rendered “and to acquire understanding is to be chosen more than silver” (cf. KJV, ASV, NASB). Many commentaries consider it superfluous. NIV and NCV simply have “to choose understanding rather than silver!”

² tn Heb “Do they not understand?” The rhetorical question expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-6).

² tn Heb “Do they not understand?” The rhetorical question (rendered in the translation as a positive affirmation) expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-7).

³ tn The phrase actually has רוּחַ מִבִּינָתִי (ruakh mibbinati, “a spirit/wind/breath/impulse from my understanding”). Some translate it “out of my understanding a spirit answers me.” The idea is not that difficult, and so the many proposals to rewrite the text can be rejected. The spirit of his understanding prompts the reply.

² tn The noun שֵׂכֶל (sekhel, “understanding”) does not seem to parallel חֵן (khen, “favor”). The LXX attaches the first two words to v. 3 and renders v. 4: “and devise excellent things in the sight of the Lord and of men.” Tg. Prov 3:4 and Syriac Peshitta list all three words separately: “favor and good and understanding.” C. H. Toy (Proverbs [ICC], 59) suggests emending the MT’s שֵׂכֶל־טוֹב (sekhel tov, “good understanding”) to שֵׁם־טוֹב (shem tov, “a good name”). It is also possible to take the two words as a hendiadys: the favor of good understanding, meaning, a reputation for good understanding.

⁴ tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).

² sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”

⁵ sn Peter’s wondering was not a lack of faith, but struggling in an attempt to understand what could have happened.

¹ tn Or “because.” Understanding this verse as a result of v. 2 is a slightly better reading of the context. Knowing what is coming should impact our behavior now.

³ tn Heb “one who offers an offering, pig’s blood.” Some understand a comparison, but see the note at the end of the first line.