Proverbs 3:1–4

Footnotes

1. 85 The chapter begins with an introductory exhortation (1–4), followed by an admonition to be faithful to the Lord (5–12). Wisdom is commended as the most valuable possession (13–18), essential to creation (19–20), and the way to a long and safe life (21–26). There then follows a warning to avoid unneighborliness (27–30) and emulating the wicked (31–35).
2. 1 Heb “my son” (likewise in vv. 11, 21).
3. 2 The verb יִצֹּר (yitsor) is a Qal jussive and the noun לִבֶּךָ (libbekha, “your heart”) functions as the subject: “let your heart keep my commandments.”
4. 3 The phrase “they will provide” does not appear in the Hebrew text, but are supplied in the translation for the sake of smoothness.
5. 4 Heb “length of days and years of life” (so , ). The idiom “length of days” refers to a prolonged life and “years of life” signifies a long time full of life, a life worth living (T. T. Perowne, Proverbs, ). The term “life” refers to earthly felicity combined with spiritual blessedness ( 313 חַיִּים).
6. 5 The noun שָׁלוֹם (shalom, “peace”) here means “welfare, health, prosperity” ( 1022 3). It can be used of physical health and personal well-being. It is the experience of positive blessing and freedom from negative harm and catastrophe.
7. 6 The two words חֶסֶד וֶאֶמֶת (khesed ve’emet, “mercy and truth”) form a nominal hendiadys, the second word becoming an adjective: “faithful covenant love” or “loyal [covenant] love and faithfulness.”
8. 7 This involves two implied comparisons (hypocatastasis). One is a comparison of living out the duties and responsibilities taught with binding a chain around the neck, and the other is a comparison of the inward appropriation of the teachings with writing them on a tablet. So the teachings are not only to become the lifestyle of the disciple but his very nature.
9. 8 The form וּמְצָא (umétsa’, “find”) is the imperative but it functions as a purpose/result statement. Following a string of imperatives (v. 3), the imperative with a prefixed vav introduces a volitive sequence expressing purpose or result (v. 4).
10. 9 The noun שֵׂכֶל (sekhel, “understanding”) does not seem to parallel חֵן (khen, “favor”). The 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.” and list all three words separately: “favor and good and understanding.” C. H. Toy (Proverbs [], ) suggests emending the ’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.
11. 10 Heb “man.”