44 Heb “the word.” The term “word” means teaching in general; its parallel “command” indicates that it is the more forceful instruction that is meant. Both of these terms are used for scripture.
45 The reads יֵחָבֶל (yekhavel, “he will pay [for it]”; cf. , ) but the editors suggest revocalizing the text to יְחֻבָּל (yékhubal, “he will be broken [for it]”; cf. “bring destruction on themselves”). Heb “will be pledged to it.” The Niphal of I חָבַל (khaval) “to pledge” means “to be under pledge to pay the penalty” ( 286 Niph). Whoever despises teaching will be treated as a debtor—he will pay for it if he offends against the law.
46 Heb “fears a commandment”; “respects a command.”
47 Heb “he” or “that one” [will be rewarded].
48 The adds: “A crafty son will have no good thing, but the affairs of a wise servant will be prosperous; and his path will be directed rightly.”
49 The term תוֹרָה (torah) in legal literature means “law,” but in wisdom literature often means “instruction; teaching” ( 435 ); cf. NAV, , “teaching”; “advice.”
50 Heb “instruction of the wise.” The term חָכָם (khakham, “the wise”) is a genitive of source.
51 The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
52 Heb “fountain of life” (so , , , ). The genitive חַיִּים (khayyim) functions as a genitive of material, similar to the expression “fountain of water.” The metaphor means that the teaching of the wise is life-giving. The second colon is the consequence of the first, explaining this metaphor.
53 The infinitive construct with preposition לְ (lamed) gives the result (or, purpose) of the first statement. It could also be taken epexegetically, “by turning.”
54 The term “person” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
55 Heb “snares of death” (so , , , , , ). The genitive מָוֶת (mavet) functions as an attributive adjective. The term “snares” makes an implied comparison with hunting; death is like a hunter. W. McKane compares the idea to the Ugaritic god Mot, the god of death, carrying people off to the realm of the departed (Proverbs [], 455). The expression could also mean that the snares lead to death.