² tn The construction uses the Pual participle with the plural adjective as an intensive; these four creatures are the very embodiment of wisdom (BDB 314 s.v. חָכַם Pu).

¹ sn Modern scholars identify this creature with the rock badger (the Syrian hyrax), a small mammal that lives in the crevices of the rock. Its wisdom consists in its ingenuity to find a place of security.

¹ sn Wisdom literature often groups things in twos and fours, or in other numerical arrangements (e.g., Amos 1:3-2:6; Job 5:19; Prov 6:16-19).

¹ sn The twenty-first saying seems to be concerned with the need for wisdom in warfare. In line with that, the word used here is גֶּבֶר (gever), “mighty man; hero; warrior.”

¹ tn Heb “lacking of mind.” The term לֵב (lev, “mind, heart”) refers by metonymy to thinking, and by extension to discernment, wisdom, good sense. Cf. KJV, ASV “a man void of understanding”; NIV “a man lacking in judgment.”

⁴ tn The form מֵבִישׁ (mevish) is a Hiphil participle, modifying בֵּן (ben). This original heir would then be one who caused shame or disgrace to the family, probably by showing a complete lack of wisdom in the choices he made.

² tn Heb “[is] humility” (so KJV). The second clause is a parallel idea in that it stresses how one thing leads to another—humility to honor. Humble submission in faith to the Lord brings wisdom and honor.

³ tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (thinking), and so refers to discernment, wisdom, good sense.

¹ tc The verb בָּנְתָה (ban^etah) is singular, while the noun נָשִׁים (nashim) is plural. Because of the lack of agreement between the apparent subject and verb and because of the similar thought in Prov 9:1, the BHS editors suggest two possibilities: (1) to delete the word “women/wives” and read the line identically as Prov 9:1, or (2) to read תָּשִׂים בְּאֵיתָן (tasim b^eʾetan) in place of נָשִׁים בָּנְתָה (nashim ban^etah), meaning “Wisdom sets up her house with strength.” Without emending the consonants, the text may also be read as “wives’ wisdom has built her house,” or “she built her house with wives’ wisdom,” by reading the noun חָכְמוֹת (khokhmot) instead of the adjective חַכְמוֹת (khakhmot). The personification of Folly in the second half of the verse implies the personification of Wisdom at the beginning.

¹ tn The term תוֹרָה (torah) in legal literature means “law,” but in wisdom literature often means “instruction; teaching” (BDB 435 s.v.); cf. NAV, NIV, NRSV “teaching”; NLT “advice.”

² tn Heb “to the mouth of.” This idiom means “according to” (BDB 805 s.v. פֶּה 6.b.(b); cf. KJV, NAB, NIV). The point is that praise is proportionate to wisdom.

² tn Heb “lacking of mind.” The term לֵב (lev, “mind, heart”) refers by metonymy to what one does with the mind (i.e., thinking), and so refers to discernment, wisdom, good sense.

⁴ tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (i.e., thinking), and so refers to discernment, wisdom, good sense.

³ tn Heb “the one lacking of mind.” The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (i.e., thinking), and so refers to discernment, wisdom, good sense.

⁵ tn Heb “grief of his mother.” The noun “grief” is in construct, and “mother” is an objective genitive. The saying declares that the consequences of wisdom or folly affects the parents.

² sn Wisdom has prepared a sumptuous banquet in this house and sends out her maids to call the simple to come and eat (M. Lichtenstein, “The Banquet Motif in Keret and in Proverbs 9, ” JANESCU 1 [1968/69]: 19-31). The figures of meat and wine represent the good teaching of wisdom that will be palatable and profitable (implied comparisons). Cf. Isaiah 55:1-2 and John 6:51, 55 for similar uses of the figures. The idea of mixing wine could refer to the practice of mixing wine with spices or with water (as the LXX text assumes; e.g., Prov 23:30; Isa 5:22). Mixed wine was the most intoxicating; thus, her wisdom is attractive. All the imagery lets the simple know that what wisdom has to offer is marvelous.

² sn Brings harm. While the previous verse used past time verbs, the sage employs the participle here as an ongoing activity. Whoever tries to live without wisdom is inviting all kinds of disaster into his life.

¹ sn In contrast to the word for “hate” (שָׂנֵא, saneʾ), the verb “love” (אָהֵב, ʾahev) includes within it the idea of choosing spontaneously. So in this line “loving” and “seeking” point out the means of finding wisdom.

² tn The noun תְּבוּאָה (t^evuʾah) means “harvest, yield of crops, produce” and by extension “profit” (HALOT 1679, s.v.). The agricultural imagery is an implied metaphor (hypocatastasis) for the gains that wisdom produces in one’s life.

² tn Verbs of creation often involve double accusatives; here the double accusative involves the person (i.e., wisdom) and an abstract noun in construct (IBHS 174-75 §10.2.3c).