Proverbs 22:17–23

Footnotes

1. 44 A new collection of sayings begins here, forming the fourth section of the book of Proverbs. This collection is not like that of 1:1–9:18; here the introductory material is more personal than 1:1–7, and the style differs, showing great similarity to the Instruction of Amenemope in Egypt (especially the thirty precepts of the sages in 22:17–24:22). Verses 17–21 form the introduction, and then the sayings begin in v. 22. After the thirty sayings are given, there are further sayings in 24:23–34. There is much literature on this material: see W. K. Simpson, e.d., Literature of Ancient Egypt; 412–425; and A. Cody, “Notes on Proverbs 22:21 and 22:23b,” 61 (1980): 418–26.
2. 45 To “incline the ear” means to “listen carefully” (cf. ); the expression is metonymical in that the ear is the instrument for hearing. It is like telling someone to lean over to hear better.
3. 46 Heb “knowledge” (so , ); in this context it refers to the knowledge that is spoken by the wise, hence “instruction.”
4. 47 Or “when” (so ).
5. 48 Heb “keep them,” referring to the words of the wise expressed in these sayings. The referent has been specified in the translation for clarity.
6. 49 The term “and” does not appear in the Hebrew but is supplied in the translation.
7. 50 If the teachings are preserved in the heart/mind of the disciple, then that individual will always be ready to speak what was retained.
8. 51 The form לִהְיוֹת (lihyot, “to be”) is the infinitive construct indicating the purpose (or result) of the teaching (cf. , , ).
9. 52 Heb “I cause you to know.” The term “today” indicates that the verb should have the instantaneous nuance, and so an English present tense is used in the translation (“am making … known”).
10. 53 Older English versions and a few more recent ones render this phrase as either “excellent things” following the Qere (so , , , ), “officers,” or “heretofore” [day before yesterday], following the Kethib. However (as in most recent English versions) the Qere should be rendered “thirty,” referring to the number in the collection (cf. , , , ).
11. 54 The term “sayings” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity.
12. 55 Heb “to cause you to know the truth of words of truth” ( similar).
13. 56 Heb “to return true words”; “a dependable report”; “sound answers.”
14. 57 Two negated jussives form the instruction here: אַל־תִּגְזָל (’al-tigzal, “do not exploit”) and וְאַל־תְּדַכֵּא (ve’al-tédakke’, “do not crush”). Robbing or oppressing the poor is easy because they are defenseless. But this makes the crime tempting as well as contemptible. What is envisioned may be in bounds legally (just) but out of bounds morally.
15. 58 Heb “in the gate” (so ); , , “at the gate.” The “gate” of the city was the center of activity, the place of business as well as the place for settling legal disputes. The language of the next verse suggests a legal setting, so “court” is an appropriate translation here.
16. 59 The construction uses the verb יָרִיב (yariv) with its cognate accusative. It can mean “to strive,” but here it probably means “to argue a case, plead a case” (cf. , , , ). How the Lord will do this is not specified—either through righteous people or by direct intervention.
17. 60 The verb קָבַע (qava’, “to rob; to spoil; to plunder”) is used here in both places to reflect the principle of talionic justice. What the oppressors did to the poor will be turned back on them by the Lord.