Proverbs 8:11–21

Footnotes

1. 21 The verb יִשְׁווּ (yishvu, from שָׁוָה, shavah) can be rendered “are not comparable” or in a potential nuance “cannot be compared” with her.
2. 22 The noun is “shrewdness,” i.e., the right use of knowledge in special cases (see also the discussion in 1:4); cf. “good judgment.” The word in this sentence is an adverbial accusative of specification.
3. 23 This verb form is an imperfect, whereas the verb in the first colon was a perfect tense. The perfect should be classified as a gnomic perfect, and this form a habitual imperfect, because both verbs describe the nature of wisdom.
4. 24 The verb שָׂנֵא (sane’) means “to hate.” In this sentence it functions nominally as the predicate. Fearing the Lord is hating evil. The verb translated “hate” has the basic idea of rejecting something spontaneously. For example, “Jacob have I loved, but Esau have I hated” (Mal 1:2b, 3a). It frequently has the idea of disliking or loathing (as English does), but almost always with an additional aspect of rejection. To “hate evil” is not only to dislike it, but to reject it and have nothing to do with it.
5. 25 Since both גֵּאָה (ge’ah, “pride”) and גָּאוֹן (ga’on, “arrogance; pride”) are both from the same verbal root גָּאָה (ga’ah, “to rise up”), they should here be interpreted as one idea, forming a nominal hendiadys: “arrogant pride.”
6. 26 Heb “and a mouth of perverse things.” The word “mouth” is a metonymy of cause for what is said; and the noun תַהְפֻּכוֹת (tahpukhot, “perverse things”) means destructive things (the related verb is used for the overthrowing of Sodom).
7. 27 In the second half of v. 14 instead of אֲנִי (’ani) the editors propose reading simply לִי (li) as the renderings in the , Latin, and suggest. Then, in place of the לִי that comes in the same colon, read וְלִי (véli). While the is a difficult reading, it can be translated as it is. It would be difficult to know exactly what the ancient versions were reading, because their translations could have been derived from either text. They represent an effort to smooth out the text. Heb “To me [belong] counsel and sound wisdom.” The second colon in the verse has: “I, understanding, to me and might.” In vv. 14–17 the pronouns come first and should receive greater prominence—although it is not always easy to do this with English.
8. 28 The verb רָזַן (razan) means “to be weighty; to be judicious; to be commanding.” It only occurs in the Qal active participle in the plural as a substantive, meaning “potentates; rulers” (e.g., Ps 1:1–3). Cf. , “princes”; “lawgivers.”
9. 29 This verb יְחֹקְקוּ (yékhoqqu) is related to the noun חֹק (khoq), which is a “statute; decree.” The verb is defined as “to cut in; to inscribe; to decree” ( 349 חָקַק). The point the verse is making is that when these potentates decree righteousness, it is by wisdom. History records all too often that these rulers acted as fools and opposed righteousness (cf. Ps 2:1–3). But people in power need wisdom to govern the earth (e.g., Isa 11:1–4 which predicts how Messiah will use wisdom to do this very thing). The point is underscored with the paronomasia in v. 15 with “kings” and “will reign” from the same root, and then in v. 16 with both “princes” and “rule” being cognate. The repetition of sounds and meanings strengthens the statements.
10. 30 The term “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and readability.
11. 31 Many of the read “sovereigns [princes], all the judges of the earth.” The has “sovereigns … rule the earth.” But the manuscript in the text has “judges of righteousness.” C. H. Toy suggests that the Hebrew here has assimilated Psalm 148:11 in its construction (Proverbs [], ). The expression “judges of the earth” is what one would expect, but the more difficult and unexpected reading, the one scribes might change, would be “judges of righteousness.” If that reading stands, then it would probably be interpreted as using an attributive genitive.
12. 32 In contrast to the word for “hate” (שָׂנֵא, shaneh) the verb “love” (אָהֵב, ’ahev) includes within it the idea of choosing spontaneously. So in this line loving and seeking point up the means of finding wisdom.
13. 33 The two synonyms, “than gold, than fine gold” probably form a hendiadys here to express “the very finest gold.”
14. 34 The language of the text with “fruit” and “ingathering” is the language of the harvest—what the crops yield. So the figure is hypocatastasis, comparing what wisdom produces to such crops.
15. 35 The infinitive construct expressing the purpose of the preceding “walk” in the way of righteousness. These verses say that wisdom is always on the way of righteousness for the purposes of bestowing the same to those who find her. If sin is involved, then wisdom has not been followed.
16. 36 The Piel imperfect continues the verbal idea that the infinitive began in the parallel colon even though it does not have the vav on the form.
17. 37 The adds at the end of this verse: “If I declare to you the things of daily occurrence, I will remember to recount the things of old.”