The Hebrew term “mishlei” (Strong’s H4912) literally means “proverbs” or “parables,” referring to concise, metaphorical sayings designed to convey moral truths; here, it is rendered as “proverbs” to maintain the KJV-inspired style while using modern English for clarity. “Chokmah” (H2451) denotes “wisdom,” encompassing skill in living, ethical insight, and practical knowledge, translated directly as “wisdom” to preserve its broad theological scope as the foundational virtue in Israelite tradition. “Musar” (H4148) means “instruction” or “discipline,” often implying corrective training; it is updated from archaic forms to “instruction” for readability, emphasizing moral education without punitive overtones unless context demands. The infinitival constructs in verses 2-6 (e.g., “lada’at” – “to know”) grammatically express purpose, forming a chain that outlines the book’s educational intent, a structure common in Hebrew didactic literature. “Bina” (H998) is “understanding” or “insight,” chosen as “insight” to highlight discernment over mere comprehension. “Yirat YHWH” (H3374 + H3068), “fear of the Lord,” retains the capitalized “Lord” as a deity title, signifying reverential awe rather than terror; theologically, this verse establishes fear of God as the prerequisite for true knowledge, echoing a key theme in wisdom literature with cross-references to Job 28:28 (“The fear of the Lord—that is wisdom”) and Psalm 111:10 (“The fear of the Lord is the beginning of wisdom”). “Evilim” (H191) for “fools” implies moral stubbornness, not mere lack of intelligence; “despise” translates “bazu” (H936), conveying active contempt. Translation choices prioritize inclusivity by using neutral terms like “the young” (from “na’ar,” H5288, typically masculine but broadened for modern applicability) and “the naive” (from “peta’im,” H6612, simple-minded without gender specificity), while retaining fidelity to the MT’s emphasis on progressive learning from novice to wise.

“Beni” (H1121, “my son”) is rendered as “my child” for gender inclusivity, as the Hebrew masculine form in wisdom addresses can apply universally in context, aligning with the project’s aim for accessibility while preserving the parental advisory tone; this avoids archaic possessives like “thy.” “Torat” (H8451, from “torah,” meaning “teaching” or “law”) is translated as “teaching” to emphasize guidance over legalism in a familial setting. “Livyat chen” (H3880 + H2580) literally “wreath of grace,” updated to “garland of grace” for modern imagery, symbolizing honor; “anaqim” (H6060) as “pendants” modernizes “chains” to evoke adornment without negative connotations. “Chata’im” (H2400, “sinners”) refers to those habitually erring morally, kept as “sinners” for theological directness. The dialogue in verses 11-14 uses imperative forms (e.g., “lekha,” H1980, “come”) to depict enticement, translated conversationally for flow. “Sheol” (H7585) is “the grave,” a neutral term for the underworld, avoiding additions like “hell.” Verse 16 echoes Isaiah 59:7 (“Their feet run to evil, and they hasten to shed innocent blood”), providing a cross-reference for thematic continuity in prophetic warnings against violence. “Chinam” (H2600, “without cause”) highlights gratuitous harm, theologically underscoring the folly of unprovoked evil. The proverb in verse 17 uses “reshet” (H7568, “net”) metaphorically for traps, with “ba’al kanaf” (H1167 + H3671, “possessor of wing”) as “any bird,” illustrating futility; grammatically, it’s a parenthetical illustration. “Botse’a batsa’” (H1214 + H1215, “greedy for unjust gain”) emphasizes predatory avarice, with implications for social justice, cross-referencing Amos 8:4-6 on exploitation of the poor. Overall, this paragraph’s narrative shift to direct address enhances readability, warning against peer pressure and violence as antithetical to wisdom.

“Chokmot” (H2454, plural form of “chokmah,” wisdom) is personified as feminine, translated as “Wisdom” (capitalized for emphasis as a quasi-divine figure in Proverbs); this anthropomorphism allows for dramatic speech, a common Hebrew poetic device. “Ronah” (H7442) means “cries aloud,” conveying urgency in public spaces like “rechovot” (H7339, “squares”) and “sha’arim” (H8179, “gates”), sites of commerce and judgment, theologically portraying wisdom as accessible to all. Verse 22 uses rhetorical questions with “ad-matay” (H5704 + H4970, “how long”), addressing “peta’im” (naive), “letsim” (H3887, scoffers), and “kesilim” (H3684, fools), categories of moral deficiency; “love being naive” modernizes for inclusivity and readability. “Tashuvu” (H7725, “turn” or “repent”) implies conversion, with “abbi’ah” (H5042) “pour out” suggesting abundant revelation; “ruachi” (H7307, “my spirit”) is retained as “spirit” for literal fidelity, though contextually meaning inner thoughts or essence, with theological ties to divine inspiration (cross-reference Joel 2:28, “I will pour out My Spirit”). The conditional structure in verses 24-27 (e.g., “ya’an,” H3282, “because”) builds causality, personifying Wisdom’s response as ironic judgment, echoing divine retribution in Psalms (e.g., Psalm 2:4, “He who sits in the heavens laughs”). “Tokachti” (H8433, “rebuke” or “reproof”) appears repeatedly, emphasizing accountability. Verse 31’s “peri darkam” (H6529 + H1870, “fruit of their way”) is idiomatic for consequences, a key wisdom theme (cross-reference Galatians 6:7 in NT for sowing/reaping parallel). “Meshuvat peta’im” (H4878 + H6612, “turning away of the naive”) denotes apostasy or waywardness, leading to self-destruction. The closing promise in verse 33 uses “shakan betach” (H7931 + H983, “dwell secure”), offering peace through obedience, theologically contrasting folly’s peril with wisdom’s protection, with echoes in Proverbs 3:23-24.

The Hebrew “beni” (literally “my son”) is rendered as “my child” to promote inclusivity, as wisdom literature applies universally without gender restriction, while maintaining the intimate parental tone. “Torati” (My teaching or law) refers to divine instruction, emphasizing ethical and moral guidance; literal: “my torah.” The verb “tishkach” (forget) is imperative, urging active remembrance. Grammatically, the parallel structure pairs “teaching” with “commandments” (mitsvotai), highlighting obedience as key to blessing. Theologically, this echoes Deuteronomy 8:1, where keeping commandments leads to long life; cross-references include Psalm 119:93 for life’s sustenance through precepts. No additions from Dead Sea Scrolls variants noted in MT.

“Chesed ve’emet” (mercy/kindness and truth) are core attributes of God (Exodus 34:6), here personified as companions not to be abandoned; literal: “let not steadfast love and faithfulness leave you.” The imagery of “binding” (qashrem) and “writing” (katvem) suggests internalization, akin to Deuteronomy 6:8-9’s shema command. Gender-neutral “you” replaces archaic possessives, and “adam” (man) becomes “people” for inclusivity without altering singular-to-plural intent. Theologically, this promises relational harmony; cross-references: Proverbs 14:22 for mercy’s rewards, Luke 2:52 for favor with God and humans. MT consistent, no significant variants.

“Betach el-YHWH” (trust in YHWH) uses imperative form, with “kol-libbekha” (all your heart) emphasizing total reliance; literal: “trust toward the LORD.” “Al-tisha’en” (do not lean) implies avoiding self-reliance, grammatically a negative command parallel to positive trust. “Da’ehu” (acknowledge Him) carries knowledge/intimacy connotation. Theologically, this counters human pride, promising divine guidance (Isaiah 30:21); cross-references: James 1:5 for wisdom in trials, Psalm 37:5 for committing ways to God. Capitalization of “Him” and “He” denotes deity. No DSS variants affect meaning.

“Al-tehi chakam be’eynekha” warns against self-conceit, literal: “do not be wise in your eyes,” paralleling Romans 12:16. “Yera et-YHWH” (fear the LORD) is reverential awe, not terror. “Sur me-ra” (turn from evil) is active departure. “Rip’ut le-shorrekha” (healing to your navel/body) uses “shor” metaphorically for core vitality; modernized to “body” for clarity. Theologically, links obedience to holistic well-being (Exodus 15:26); cross-references: Proverbs 4:22 for health through words, 1 Peter 3:10-11 for shunning evil. MT stable.

“Kabbed et-YHWH me-honekha” (honor the LORD from your substance) implies tithing/generosity; “re’shit” (firstfruits) echoes Deuteronomy 26:2. Grammatically, conditional promise with future tense “yimale’u” (will be filled). Theologically, teaches stewardship and blessing’s reciprocity (Malachi 3:10); cross-references: 2 Corinthians 9:6-7 for cheerful giving, Exodus 23:19 for firstfruits law. Modern “wealth” and “produce” clarify ancient terms without addition. No variants noted.

“Musar YHWH” (discipline of the LORD) is corrective training, not punishment; literal: “do not reject.” “Al-tiqots” (do not be weary) suggests endurance. “Yokhiach” (reproves) parallels parental love, with “yakir” (delights). Gender-neutral “child” for “ben” (son). Theologically, views suffering as loving refinement (Hebrews 12:5-11 quotes this); cross-references: Job 5:17 for blessed correction, Revelation 3:19 for divine chastening. MT consistent with LXX.

“Ashrei ha-adam” (blessed/happy the man) uses “person” for gender-neutral “adam.” “Chokmah” (wisdom) and “tevunah” (understanding) are feminine nouns, personified as “it/she.” Literal merchandise imagery: “sachrah” (profit). “Chafetz” (desire) emphasizes incomparability. “Etz chayyim” (tree of life) echoes Genesis 2:9, symbolizing eternal vitality. Grammatically, poetic parallelism throughout. Theologically, wisdom as divine gift surpassing material wealth (Proverbs 8:11); cross-references: Revelation 2:7 for tree of life, James 3:17 for peaceful wisdom. DSS fragments align with MT.

“YHWH be-chokmah yasad-aretz” attributes creation to divine attributes; literal: “the LORD in wisdom founded the earth.” “Tevunah” and “da’ato” (His knowledge) personify wisdom in cosmogony. “Tehomot” (deeps) recalls Genesis 1:2, 7:11. Theologically, integrates wisdom into creation order (Proverbs 8:22-31 expands); cross-references: Job 38:4-6 for foundations, Colossians 1:16-17 for Christ as wisdom. No significant variants.

“Al-yaluzu me’eynekha” (do not let depart from your eyes) urges vigilance. “Tushiyyah u-mezimmah” (sound wisdom and discretion) are practical virtues. Imagery of “walking securely” and “not stumbling” symbolizes stability. “Mishkavkha” (your sleep) promises peace amid threats. Theologically, divine protection through wisdom (Psalm 91:3-4); cross-references: Proverbs 10:9 for upright walking, 1 Samuel 2:9 for guarding feet. Gender-neutral throughout.

“Al-timna tov mi-be’alav” literal: “do not withhold good from its owners,” interpreted as rightful recipients. “Re’akha” (neighbor) emphasizes community ethics. Grammatically, prohibitions against delay, plotting, strife. Theologically, promotes justice and peace (Leviticus 19:18); cross-references: Romans 13:7 for rendering due, James 4:17 for sin of omission. “Person” for “ish” (man) inclusively.

“Al-teqanne be’ish chamas” (do not envy man of violence) warns against admiring oppressors. “To’avat YHWH” (abomination to the LORD) strong moral rejection. “Sod” (intimate/counsel) implies close fellowship. Contrasts curse/blessing, scorn/favor, honor/disgrace in parallelism. Theologically, divine justice reverses worldly values (Psalm 1:1-6); cross-references: James 4:6 (quotes v34), 1 Peter 5:5 for humility. “Person” for gender-neutrality where fitting.

Hebrew banim (“sons”) in verse 1 is translated as “children” for inclusivity, applicable to offspring or learners in wisdom contexts. Shema (“hear”) implies obedient listening, paired with “heed” to reflect the imperative’s urgency. In verse 3, “tender, cherished” renders rak and yachid, suggesting a beloved status, not strictly an only child. Verse 4’s “cling” translates tamak (firm holding), and “live” (chayah) denotes flourishing life; cross-reference Deuteronomy 32:47 for life through obedience. Verse 5’s qanah (“seek” or “acquire”) is repeated for emphasis, mirroring Hebrew parallelism to urge active pursuit. In verse 7, “chief” interprets re’shit (lit. “beginning” or “first”), emphasizing wisdom’s primacy; cross-reference Job 28:28 (wisdom as fearing the Lord). Theologically, wisdom’s personification reflects its divine source, central to covenantal living. No significant Dead Sea Scrolls variants (e.g., 4Q102) alter this section, affirming Masoretic Text stability.

In verse 8, “exalt” renders salal (lit. “build up”), implying active valuing of wisdom, while “embrace” (chabaq) suggests intimate commitment; theologically, wisdom’s personification mirrors divine care (cf. Proverbs 8:35). Verse 9’s “crown… with grace” (livyat chen) and “wreath of splendor” (ateret tiferet) are poetic images of divine favor; cross-reference Proverbs 3:22. In verse 10, ben (“son”) is translated as “child” for inclusivity, and “take” (laqach) implies intentional acceptance; “multiply” reflects longevity promises (cf. Psalm 91:16). Verse 12’s “not hindered” (lo yatsar) and “not falter” (lo tikashal) emphasize ease through wisdom’s guidance. Verse 13’s “your life” (chayyim) echoes verse 4, underscoring wisdom’s vital role; cross-reference Proverbs 3:2. No notable Dead Sea Scrolls variants affect this section.

Verse 14’s rasha’im (“wicked”) and ra’im (“evil ones”) denote active unrighteousness, with parallelism reinforcing avoidance. Verse 15’s four imperatives (al-tavo, al-tashar, s’teh, avor) urge complete rejection of evil; theologically, this reflects covenant loyalty (cf. Psalm 1:1). In verse 16, “rest flees” interprets nimta (lit. “taken away”), suggesting compulsive sin. Verse 17’s “bread of wickedness” and “wine of violence” are metaphors for a sinful lifestyle; cross-reference Proverbs 1:10–16. Verse 18’s “shines like dawn” (or nogah) and “full day” depict progressive righteousness; cross-reference Psalm 119:105 (God’s word as light). Verse 19’s “deep darkness” (afelah) contrasts verse 18, symbolizing moral blindness; theologically, this reflects spiritual ignorance (cf. Isaiah 59:9–10). No significant Dead Sea Scrolls variants noted.

In verse 20, “attend” and “bend your ear” (hateh ozen) emphasize active listening, echoing verse 1. Verse 21’s “deep in your heart” (betoch libbeka) urges internalizing wisdom; cross-reference Psalm 119:11 (storing God’s word). Verse 22’s “healing to all their flesh” (marpe l’kol besar) suggests holistic benefits, physical and spiritual; cross-reference Proverbs 3:8; theologically, wisdom’s restorative power mirrors divine healing. Verse 23’s mikkol mishmar (“above all guarding”) prioritizes heart protection, with “springs of life” (totza’ot chayyim) tying the heart to vitality. Verse 24’s “crooked speech” (iqqeshut peh) and “devious talk” (lezut) denote dishonesty. Verses 25–26’s “straight ahead” (nokach) and “level… path” (palles) urge disciplined focus. Verse 27 echoes Deuteronomy 5:32–33, reinforcing covenantal obedience; theologically, the straight path symbolizes adherence to God’s law. No notable Dead Sea Scrolls variants affect this section.

Hebrew bənî (“my son”) in verse 1 is a direct address, common in wisdom literature, implying a teacher-student or parent-child relationship. The verb haqšîb (“listen”) is an imperative, urging attention. Təbûnātî (“my understanding”) reflects practical insight, translated as “understanding” for clarity in modern English. In verse 2, Lāšûr (“guard”) implies active protection of məzimmâ (“discretion”), a term for prudent planning. Dā‘at (“knowledge”) is retained for theological weight, emphasizing wisdom’s preservation through speech. In verse 3, Zārâ (“immoral woman”) is literally “strange” or “foreign,” often connoting moral waywardness in context. Translated as “immoral woman” to avoid archaic terms like “harlot” while maintaining fidelity. Nōpet (“honey”) and ḥālāq (“smoother”) evoke seductive allure, kept vivid in translation. In verse 4, La‘ănâ (“wormwood”) is a bitter plant, symbolizing regret or harm. Ḥaddâ (“sharp”) with ḥereb pîyôt (“double-edged sword”) emphasizes danger, translated directly for impact. In verse 5, Māwet (“death”) and šə’ôl (“grave”) are literal, with šə’ôl rendered as “grave” to avoid theological ambiguity in modern English. The parallelism reinforces the deadly outcome. In verse 6, Peles (“path”) and ḥayyîm (“life”) contrast the woman’s waywardness with the right path. Nā‘û (“unstable”) suggests erratic behavior, and lō’ tēdā‘ (“she does not know”) underscores her ignorance, kept literal for emphasis. Cross-references: Proverbs 7:21-27 (seduction’s danger); Ecclesiastes 7:26 (bitterness of folly); Psalm 16:11 (path of life).

In verse 7, Bānîm (“sons”) is plural, broadening the address, translated inclusively as “my sons” to retain the familial tone. Šim‘û (“listen”) is another imperative, reinforcing urgency. In verse 8, Raḥēq (“keep far”) is emphatic, paired with ’al tiqrab (“do not go near”) for a double warning. Petah baytāh (“door of her house”) is literal, implying proximity to temptation. In verse 9, Hôdəkā (“your honor”) connotes dignity or vitality, translated as “honor” for clarity. ’Akzərî (“merciless”) suggests ruthless consequences, kept direct. In verse 10, Kōḥăkā (“your strength”) refers to vitality or wealth, rendered as “strength” for inclusivity. Nākərî (“foreigner”) implies an outsider benefiting unjustly, retained for context. In verse 11, Nāhamtā (“groan”) conveys regretful mourning, kept vivid. Bəśārəkā wəšə’ērəkā (“flesh and body”) is a poetic pair, translated literally to preserve intensity. In verses 12-13, Śānē’tî (“hated”) and nā’aṣ (“despised”) reflect strong rejection of mûsār (“discipline”) and tôkaḥat (“correction”), translated directly. Môreh (“teachers”) and məlammədîm (“instructors”) are plural, emphasizing multiple sources of wisdom ignored. In verse 14, Ra‘ (“ruin”) is broad, implying disaster, translated as “utter ruin” for emphasis. Qāhāl (“assembly”) suggests public shame, retained for cultural weight. Cross-references: Proverbs 1:8-9 (heeding instruction); Proverbs 6:24-29 (avoiding temptation); Psalm 107:17-18 (consequences of folly).

In verse 15, Māyîm (“water”) and bôr (“cistern”) are metaphors for marital fidelity, translated literally to preserve imagery. Mā‘yān (“well”) reinforces the metaphor, rendered as “well” for clarity. In verse 16, Mā‘yənôtêkā (“your springs”) continues the water imagery, with ḥûṣôt (“streets”) and rəḥōbôt (“public squares”) implying public disgrace. Translated as a rhetorical question to match Hebrew syntax and tone. In verse 17, Ləbaddəkā (“yours alone”) emphasizes exclusivity, retained for theological fidelity. Zārîm (“strangers”) contrasts with the intimate relationship, kept direct. In verse 18, Māqôr (“fountain”) extends the water metaphor, blessed as a source of joy. ’Iššet nə‘ûrêkā (“wife of your youth”) is literal, emphasizing lifelong commitment. In verse 19, ’Ayyālet ’ăhāvîm (“loving doe”) and ya‘ălâ-ḥēn (“graceful deer”) are poetic, translated directly for vividness. Šādayim (“breasts”) and dôdîm (“love”) are intimate, rendered carefully for modern sensitivity while preserving meaning. In verse 20, Tišgeh (“be captivated”) repeats from verse 19, contrasting proper and improper attraction. Zārâ (“stranger”) parallels verse 3, translated as “immoral woman” for consistency. Cross-references: Song of Solomon 4:12-15 (marital intimacy); Proverbs 6:32-33 (adultery’s consequences); Malachi 2:14-15 (covenant of marriage).

In verse 21, ’Κ (“a person”) is gender-neutral, translated inclusively as “person.” Yahweh is rendered as “the Lord” per convention, with divine pronouns capitalized. Məšalleh (“examines”) implies God’s scrutiny, translated for clarity. In verse 22, ‘Ăwōnôt (“iniquities”) and ḥaṭṭā’tô (“sin”) are synonymous, emphasizing moral failure. Yillākēd (“ensnare”) and tāmîd (“caught”) evoke entrapment, kept vivid. In verse 23, Mûsār (“discipline”) repeats from verse 12, linking lack of correction to death. ’Iwwaltô (“folly”) implies moral stupidity, translated as “great folly” for emphasis. Yištəgā‘ (“led astray”) echoes verses 19-20, tying the passage together. Cross-references: Psalm 139:1-4 (God’s omniscience); Proverbs 1:31-32 (consequences of folly); Job 4:8 (reaping iniquity).

Hebrew Terms and Grammar: The Hebrew verb ‘arab (v. 1, “guarantee a loan”) implies acting as a surety, taking on legal responsibility for another’s debt. The phrase taqa‘ kap (“pledge yourself,” lit. “strike hands”) refers to a customary handshake sealing a financial agreement. The imperatives in v. 3 (lek, “go”; hithrapes, “humble yourself”; rehob, “plead”) are urgent, emphasizing immediate action. The similes in v. 5 (tsebi, “gazelle”; tsippor, “bird”) draw from nature to stress swift escape from danger.

Translation Choices: “Guarantee a loan” modernizes ‘arab for clarity over the archaic “surety.” “Neighbor” (rea‘) and “stranger” (zar) are retained for specificity, as they reflect distinct social relationships in Hebrew culture. Gender-neutral “you” aligns with the Hebrew’s universal address. “Humble yourself” captures the self-lowering tone of hithrapes without archaic phrasing like “abase.”

Theological Implications: The passage warns against rash financial commitments, emphasizing personal responsibility and urgency in resolving entanglements. It reflects wisdom’s practical theology: stewardship and discernment in relationships.

Cross-References: Proverbs 11:15 (“Whoever guarantees a loan for a stranger will suffer”); Proverbs 22:26–27 (warnings against pledging); Ecclesiastes 5:5 (on hasty vows).

Hebrew Terms and Grammar: The term ‘atsel (“sluggard,” vv. 6, 9) denotes habitual laziness. The ant (nemalah) is feminine in Hebrew but translated gender-neutrally as “it” to avoid personification. The verbs khin (“prepares”) and ’aghar (“gathers”) in v. 8 emphasize diligent, proactive labor. The repetition in v. 10 (me‘at, “a little”) mimics Hebrew parallelism for rhetorical effect. The metaphors in v. 11 (mehillak, “robber”; ’ish magen, lit. “man with a shield,” i.e., “armed man”) convey sudden, forceful consequences.

Translation Choices: “Sluggard” is retained as a precise English equivalent for ‘atsel, avoiding softer terms like “lazy person.” “Gain wisdom” simplifies hakham (lit. “be wise”) for readability. “Poverty” and “scarcity” reflect resh and mahsor, emphasizing distinct but related outcomes of inaction. No archaisms like “thou” are used, per guidelines.

Theological Implications: The ant exemplifies wisdom through diligence and foresight, contrasting the sluggard’s folly. The passage underscores God’s design in creation as a teacher of human responsibility.

Cross-References: Proverbs 10:4 (“Lazy hands make for poverty”); Proverbs 24:30–34 (on the sluggard’s field); Ecclesiastes 11:6 (on diligent work).

Hebrew Terms and Grammar: The phrase ’adam beliyya‘al (“worthless person,” v. 12) literally means “man of worthlessness,” denoting moral bankruptcy. ’ish ‘awen (“wicked man”) emphasizes active iniquity. The verbs in v. 13 (qorets, “winks”; molel, “signals”; moreh, “gestures”) describe deceitful non-verbal communication. Tahpukoth (“perversity,” v. 14) implies moral distortion. The suddenness of judgment in v. 15 (pith’om, “suddenly”; rega‘, “in an instant”) underscores divine retribution’s inevitability.

Translation Choices: “Worthless person” and “wicked man” retain the Hebrew’s dual descriptors for clarity. Gender-specific “he” reflects the masculine singular in the Hebrew, as the text likely describes a male figure. “Perverse mouth” modernizes ‘iqqesh peh without losing its sense of deceit. “Beyond healing” clarifies ’en marpe’ (lit. “no healing”) for readability.

Theological Implications: This passage condemns deceit and divisiveness, portraying them as antithetical to wisdom. The sudden calamity reflects God’s judgment on unrepentant evil, emphasizing divine justice.

Cross-References: Proverbs 16:27–28 (on perverse speech and discord); Psalm 1:6 (the fate of the wicked); Proverbs 11:5 (righteousness vs. wickedness).

Hebrew Terms and Grammar: The numerical parallelism “six… seven” (v. 16) is a Hebrew poetic device for emphasis, not a literal count. YHWH is translated as “the Lord” per convention, with divine pronouns capitalized. The list in vv. 17–19 uses concrete imagery (e.g., ‘enayim ramoth, “haughty eyes”; lashon sheqer, “lying tongue”) to personify sins. The term ’ed sheqer (“false witness,” v. 19) specifically refers to perjury, while mashliach madon (“sows discord”) implies deliberate division.

Translation Choices: “Detestable to Him” translates to‘abat (lit. “abomination”) to reflect divine repulsion while avoiding archaic terms. Gender-neutral “one” in v. 19 aligns with the Hebrew’s inclusive address. “Brothers” retains ’achim for cultural context, implying community or family. Modern terms like “schemes” replace older “imaginations” for clarity.

Theological Implications: This list highlights sins that disrupt community and offend God’s holiness, emphasizing His hatred of pride, deceit, and division. It calls for righteousness in thought, word, and deed.

Cross-References: Proverbs 8:13 (the Lord hates evil); Psalm 101:5 (on haughty eyes); Exodus 20:16 (against false witness).

Hebrew Terms and Grammar: The terms mitswah (“command,” v. 20) and torah (“teaching”) reflect authoritative parental instruction rooted in divine wisdom. The metaphors in v. 21 (qashar, “bind”; ‘anad, “tie”) suggest intimate, constant adherence. The personification in v. 22 (guiding, watching, speaking) emphasizes wisdom’s active role. Zonah (“evil woman,” v. 24) and nokriyyah (“adulteress”) denote a seductive, immoral woman, likely figurative for temptation.

Translation Choices: “Father’s command” and “mother’s teaching” retain the Hebrew’s gender-specific roles for cultural accuracy. “Adulteress” clarifies nokriyyah over the vague “strange woman.” Gender-neutral “you” aligns with the Hebrew’s universal address to the son. “Smooth tongue” modernizes helaq lashon for readability.

Theological Implications: Parental instruction is equated with divine wisdom, guiding one to life and protecting against moral failure. The passage underscores the protective power of internalized wisdom.

Cross-References: Proverbs 1:8–9 (on parental teaching); Proverbs 7:1–5 (on the adulteress); Psalm 119:105 (God’s word as a lamp).

Hebrew Terms and Grammar: The verb chamad (“desire,” v. 25) implies covetous longing. Zonah (“prostitute,” v. 26) and ’eshet ’ish (“adulteress,” lit. “wife of a man”) distinguish between types of illicit relationships. The metaphors in vv. 27–28 (’esh, “fire”; gechalim, “hot coals”) illustrate inevitable consequences. Laqach (“touches,” v. 29) is a euphemism for sexual contact. The phrase lo’ yinnaqeh (“not go unpunished”) emphasizes divine or social retribution.

Translation Choices: “Captivate you with her eyes” clarifies laqach be‘ap‘appayim (lit. “take with eyelids”) for modern readers. “Loaf of bread” retains the Hebrew idiom (kikkar lechem) for vividness. Gender-specific “he” and “her” reflect the Hebrew’s focus on a male subject and female tempter. “Precious life” translates nefesh yaqar to emphasize the value of life lost to sin.

Theological Implications: The passage warns against lust and adultery, portraying them as destructive and inescapable in their consequences, reflecting God’s demand for purity.

Cross-References: Proverbs 5:3–5 (on the adulteress’s seduction); Exodus 20:14 (against adultery); Job 31:1 (on avoiding lustful looks).

Hebrew Terms and Grammar: The verb buz (“despise,” v. 30) implies social contempt, contrasted with the thief’s desperate motive (nefesh ki ya‘an, “to satisfy his hunger”). Shib‘atayim (“sevenfold,” v. 31) is a hyperbolic expression for full restitution. Chasar leb (“lacks understanding,” v. 32) denotes moral folly. Nefesh (“soul,” v. 32) refers to life or self. Qin’ah (“jealousy,” v. 34) describes intense, righteous anger of a betrayed husband.

Translation Choices: “Lacks understanding” simplifies chasar leb (lit. “lacks heart”) for clarity. “Soul” retains nefesh to convey the depth of personal destruction. Gender-specific “he” and “husband” reflect the Hebrew’s male focus, while “people” in v. 30 is gender-neutral for ’adam. “Many gifts” modernizes kol kopher (lit. “all ransom”) for readability.

Theological Implications: The passage contrasts the forgivable desperation of a thief with the unforgivable folly of adultery, emphasizing its devastating personal and social consequences.

Cross-References: Exodus 22:1–4 (on restitution for theft); Proverbs 7:22–23 (on adultery’s destruction); Leviticus 20:10 (punishment for adultery).

Hebrew Terms and Grammar: The Hebrew term beni (“my son,” v. 1) is a direct address emphasizing paternal instruction, common in Proverbs, retained as singular masculine due to context. ’ishon ‘ayin (“apple of your eye,” v. 2) literally means “pupil of the eye,” a metaphor for something precious, modernized for clarity. qashar ‘al ’etsba‘otayik (“bind them on your fingers,” v. 3) implies constant reminder, possibly physical or mental. ’achot (“sister,” v. 4) personifies wisdom as a close relative, emphasizing intimacy. ’ishah zarah (“adulterous woman,” v. 5) literally means “strange woman,” translated as “adulterous” for moral clarity without ethnic connotation.

Translation Choices: “Apple of your eye” preserves imagery while clarifying meaning. “Adulterous woman” and “wayward woman” avoid archaic “strange woman” for inclusivity. Gender-neutral “you” aligns with the Hebrew’s universal address, except where context specifies a son. No archaisms like “thee” are used, per guidelines.

Theological Implications: The passage emphasizes wisdom as a protective, familial guide against moral temptation, reflecting the value of internalized divine instruction.

Cross-References: Proverbs 3:3 (binding teachings), Deuteronomy 6:8 (writing on heart), Proverbs 2:16 (seductive woman).

Hebrew Terms and Grammar: ’eshnab (“lattice,” v. 6) refers to a window covering, retained for cultural imagery. peti (“simple,” v. 7) denotes naivety, translated inclusively. chasar leb (“had no sense,” v. 7) literally means “lacking heart,” indicating lack of discernment. pinah (“her corner,” v. 8) suggests a known place of solicitation. ’ishon laylah (“darkness of night,” v. 9) is a poetic term for deep darkness, modernized for clarity. shith zonah (“dressed like a prostitute,” v. 10) and mezimmah (“crafty intent”) indicate seductive attire and deceptive motives.

Translation Choices: “Simple” and “youth” retain the Hebrew’s focus on inexperience, with “youth” gender-specific as per the masculine na‘ar. “Darkness of night” clarifies poetic imagery. “Dressed like a prostitute” specifies zonah for modern readers, avoiding vague terms.

Theological Implications: The narrative illustrates the vulnerability of the naive to temptation, contrasting with the protective role of wisdom.

Cross-References: Proverbs 5:3–8 (seductress), Proverbs 9:13–18 (folly personified), Genesis 38:14–15 (prostitution imagery).

Hebrew Terms and Grammar: homiyyah wassoreret (“loud and defiant,” v. 11) describes boisterous, rebellious behavior, gender-specific to the woman. ’arab (“lurks,” v. 12) implies predatory intent. shelem (“peace offerings,” v. 14) refers to sacrificial offerings, possibly a pretext. marbaddim mitsrayim (“colored linens from Egypt,” v. 16) denotes luxury. mor, ’ahalim, qinnamon (“myrrh, aloes, and cinnamon,” v. 17) are costly spices. rawah dodim (“drink deeply of love,” v. 18) is a metaphor for passion. kese’ (“full moon,” v. 20) likely refers to a time marker.

Translation Choices: “Loud and defiant” captures the Hebrew’s vivid description. “Drink deeply of love” retains metaphorical vividness. Gender-specific “she” and “her” reflect the Hebrew’s focus on a female figure. “Full moon” clarifies kese’ for modern readers.

Theological Implications: The woman’s actions personify folly, contrasting with wisdom’s protective role, highlighting the seductive danger of moral failure.

Cross-References: Proverbs 5:15–20 (marital fidelity), Song of Solomon 4:14 (spices), Leviticus 7:11–18 (peace offerings).

Hebrew Terms and Grammar: leqach (“smooth talk,” v. 21) denotes persuasive speech. The Hebrew for v. 22 varies; some manuscripts use ‘aksa (“noose”), translated as “deer” following Septuagint influence. kabed (“liver,” v. 23) symbolizes a vital organ, indicating a fatal wound. The similes (shor, “ox”; tsebi, “deer”; tsippor, “bird”) emphasize inevitable destruction.

Translation Choices: “Smooth talk” clarifies leqach for readability. “Deer stepping into a noose” resolves textual ambiguity for clarity. Gender-specific “he” and “his” reflect the Hebrew’s male focus.

Theological Implications: The animal imagery underscores the naive’s vulnerability to folly’s deadly trap, reinforcing the call to wisdom.

Cross-References: Proverbs 6:26 (cost of adultery), Ecclesiastes 7:26 (snares of folly), Job 39:27–30 (animal imagery).

Hebrew Terms and Grammar: banim (“my sons,” v. 24) is plural, broadening the address inclusively. ’atsumim (“mighty throng,” v. 26) emphasizes numerous victims. chadre mawet (“chambers of death,” v. 27) is a metaphor for Sheol, the underworld, highlighting fatal consequences.

Translation Choices: “My sons” reflects the plural for inclusivity. “Mighty throng” captures ’atsumim’s scale. “Chambers of death” retains the Hebrew’s vivid imagery for clarity.

Theological Implications: The passage contrasts wisdom’s life-giving path with folly’s deadly allure, urging adherence to divine instruction.

Cross-References: Proverbs 2:18–19 (house of death), Proverbs 5:5 (path to Sheol), Psalm 9:15 (snares of the wicked).

In verse 1, chokmah (“wisdom”) and tevunah (“understanding”) are personified as feminine, reflecting Hebrew grammatical gender and theological depiction of wisdom as a divine attribute (cf. Proverbs 3:19). The verb qara (“call out”) suggests an urgent invitation. Verse 2’s “heights” (marom) and “where paths meet” (netivot) indicate wisdom’s accessibility in public spaces. Verse 4’s adam (“humankind”) is rendered inclusively, aligning with the universal address. Verse 5’s peta’im (“simple ones”) and kesilim (“foolish”) denote those lacking discernment, with imperatives urging growth; cross-reference Proverbs 1:22. Verse 7’s “abomination” (to’evah) underscores moral rejection of evil. Verse 8’s “crooked” (petaltol) and “perverse” (’iqqesh) contrast with wisdom’s integrity. Verse 10’s “choose” translates laqach (lit. “take”), emphasizing active acceptance; cross-reference Job 28:15–19 for wisdom’s surpassing value. No significant Dead Sea Scrolls variants (e.g., 4Q102) alter this section, affirming Masoretic Text reliability.

Verse 12’s first-person “I, wisdom” (ani chokmah) continues the personification, with ’ormah (“prudence”) and mezimmah (“discretion”) as associated virtues. Verse 13’s “fear of the Lord” (yir’at YHWH) is a theological cornerstone, equated with hating evil; cross-reference Job 28:28. “Despise” translates sane’, emphasizing strong rejection. Verse 14’s “counsel” (’etzah) and “sound judgment” (tushiyyah) highlight wisdom’s practical benefits. Verses 15–16 use bi (“by me”) to stress wisdom as the foundation of just governance; cross-reference 1 Kings 3:9 (Solomon’s request for wisdom). Verse 17’s “seek me find me” reflects darash (diligent seeking), with reciprocal love emphasizing covenantal relationship. Verse 18’s “enduring wealth” (hon ’atid) contrasts with fleeting riches; cross-reference Proverbs 3:16. Verse 19 reinforces wisdom’s superior value (cf. verse 10). No notable Dead Sea Scrolls variants affect this section.

Verse 20’s “way of righteousness” (orach tzedeq) and “paths of justice” (netivot mishpat) align wisdom with divine moral order; cross-reference Psalm 23:3. Verse 21’s “granting wealth” translates nachalah (lit. “inheritance”), suggesting covenantal blessing. Verse 22’s “created” renders qanah, which can mean “acquired” or “possessed”; theologically, this depicts wisdom as preexistent, integral to creation (cf. John 1:1–3 for New Testament parallels). Verse 23’s “formed” (nissakhti) and “ages past” (me’olam) emphasize wisdom’s eternal origin. Verses 24–26 use poetic repetition of “brought forth” (chul, lit. “writhed” or “born”) to describe wisdom’s pre-creation existence, with “depths” (tehomot) and “dust” (’afar) evoking Genesis 1:2, 9. No significant Dead Sea Scrolls variants noted; Masoretic Text is stable here.

Verses 27–29 describe wisdom’s presence during creation, with “set” (kun) and “marked out” (chaqaq) reflecting divine order; “horizon” translates chug (lit. “circle”), a poetic image (cf. Job 26:10). Verse 30’s “master worker” renders ’amon, which may mean “artisan” or “nursling,” suggesting wisdom’s active or cherished role; “daily delight” (sha’ashu’im yom yom) emphasizes joy in divine fellowship. Verse 31’s “inhabited world” (tevel) and “humankind” (benei adam) highlight wisdom’s connection to creation and people. Verse 32’s “children” translates banim inclusively, echoing verse 4. Verse 34’s “watching” and “waiting” (shomer, shomer) imply vigilant pursuit; cross-reference Psalm 119:97–100. Verse 35’s “life” (chayyim) and “favor” (ratzon) tie wisdom to divine blessing; cross-reference Proverbs 3:4. Verse 36’s “misses” (chote’, lit. “sins against”) implies moral failure, with “love death” as a stark consequence; theologically, this reflects the choice between life and death (cf. Deuteronomy 30:19). No notable Dead Sea Scrolls variants affect this section.

In verse 1, chokmah (“wisdom”) is personified as a feminine figure, consistent with Proverbs’ imagery (cf. Proverbs 8:1–36); “seven pillars” suggests completeness and stability, possibly alluding to divine perfection (cf. Revelation 3:12). Verse 2’s “feast” (zibchah) and “mixed wine” (masakh) indicate a generous banquet, symbolizing wisdom’s abundant provision; cross-reference Isaiah 55:1–2. Verse 3’s “highest places” (marom) reflects public proclamation, emphasizing accessibility. Verse 4’s pethi (“simple”) denotes those open to instruction but naive, while “lacking understanding” (chasar leb) implies a need for discernment. Verse 5’s invitation to “eat” and “drink” parallels covenantal fellowship (cf. Psalm 23:5). Verse 6’s “leave” (azab) urges abandoning folly, and “path of insight” (derek binah) emphasizes moral direction; theologically, wisdom leads to life (cf. Proverbs 3:18). No significant Dead Sea Scrolls variants (e.g., 4Q102) alter this section, affirming Masoretic Text reliability.

Verse 7’s lets (“mocker”) refers to one who scorns correction, contrasted with the wise; “insults” (qalon) and “abuse” (mum) highlight social consequences. Verse 8’s parallelism reinforces this: “mocker” (lets) hates rebuke, while “wise” (chakam) welcomes it, reflecting humility (cf. Proverbs 12:1). Verse 9’s “grow wiser” and “increase in learning” (hosif leqach) emphasize progressive growth in wisdom; cross-reference Proverbs 1:5. Verse 10’s “fear of the Lord” (yir’at YHWH) is a foundational theme, echoing Proverbs 1:7; “Holy One” (qedoshim, plural for majesty) underscores God’s sanctity, with “understanding” (binah) tying to verse 6. Theologically, reverence for God initiates true wisdom (cf. Job 28:28). No notable Dead Sea Scrolls variants affect this section.

In verse 11, “through me” refers to wisdom’s personified voice, promising longevity, echoing Proverbs 3:2, 16; “multiply” (rabah) and “added” (yasaf) emphasize abundant life. Verse 12 contrasts outcomes: wisdom yields personal gain, while mocking (lets) brings self-inflicted consequences; “bear it” (nasa) implies carrying guilt or shame. Theologically, this underscores individual responsibility in responding to wisdom (cf. Ezekiel 18:20). No significant Dead Sea Scrolls variants noted.

In verse 13, ishshah kesilut (“woman of folly”) contrasts wisdom’s personification; “loud” (homyah) and “knowing nothing” (bal-yada’at) depict reckless ignorance. Verse 14 mirrors verse 3, but folly’s “high places” (marom) suggest deceptive imitation of wisdom. Verse 16 repeats verse 4’s invitation, showing folly’s mimicry; “simple” (pethi) and “lacking understanding” (chasar leb) are identical, highlighting parallel appeals. Verse 17’s “stolen water” and “hidden bread” symbolize illicit pleasures, contrasting wisdom’s open feast (cf. Proverbs 5:15–18). Verse 18’s “dead” (repha’im) and “Sheol” denote spiritual and physical ruin; theologically, folly leads to death, opposing wisdom’s life (cf. Proverbs 8:35–36). No notable Dead Sea Scrolls variants affect this section.

In verse 1, Hebrew ben (“son”) is translated as “child” for inclusivity, applicable to any offspring. Chakam (“wise”) and kesil (“foolish”) contrast intellectual and moral dispositions, with parental joy or grief as outcomes; cross-reference Proverbs 17:21. Verse 2’s otzarot (“treasures”) with resha (“wickedness”) implies unjust gain, while tzedaqah (“righteousness”) delivers from mavet (lit. “death”), possibly physical or spiritual; cf. Proverbs 11:4. In verse 3, “The Lord” capitalizes the divine name (YHWH), with nefesh (“soul” or “appetite”) of the righteous preserved, contrasting the thwarted havvah (“craving”) of the wicked; cross-reference Psalm 34:10. Verse 4’s remiyyah (“slack”) and charutz (“diligent”) are economic metaphors for effort, with rish (“poverty”) and ashir (“rich”) as results. Verse 5’s qatzir (“harvest”) and maskil (“prudent”) emphasize timely action; bush (“shameful”) reflects social disgrace. No significant Dead Sea Scrolls variants (e.g., 4Q103) alter this section, affirming Masoretic Text reliability.

Verse 6’s berakot (“blessings”) and tzedaqah (“righteous”) contrast with chamas (“violence”) hidden by the wicked’s mouth, suggesting deceit; cross-reference Proverbs 10:11. In verse 7, zeker (“memory”) of the righteous brings blessing, while shem (“name”) of the wicked decays (yaq, lit. “rots”), implying oblivion; cf. Psalm 112:6. Verse 8’s chakam-lev (“wise in heart”) accepts mitzvot (“commands”), while evil sefatayim (“chattering fool”) denotes reckless speech leading to lavat (“ruin”). Verse 9’s tom (“integrity”) ensures security, contrasted with iqesh (“twists”), implying perverse paths exposed; cross-reference Psalm 25:21. Verse 10’s qoretz ayin (“winking eye”) suggests sly mischief, with ruin paralleling verse 8 for emphasis. No notable Dead Sea Scrolls variants affect this section.

Verse 11 repeats verse 6’s contrast, with maqor chayyim (“fountain of life”) for the righteous’s mouth versus chamas (“violence”) concealed; cross-reference Psalm 36:9. Verse 12’s sin’ah (“hatred”) and ahavah (“love”) contrast outcomes, with love covering pesha’im (“offenses”), suggesting forgiveness; cf. 1 Peter 4:8. In verse 13, navon (“discerning”) speaks wisdom, while shevet (“rod”) for the chasar-lev (“senseless,” lit. “lacking heart”) implies discipline; cross-reference Proverbs 26:3. Verse 14’s da’at (“knowledge”) is stored by the wise, but a fool’s mouth brings mechittah (“ruin”). Verse 15’s hon ashir (“wealth of the rich”) as a qiryat oz (“fortified city”) contrasts with dalut (“poverty”) as ruin; theologically, this reflects temporal consequences, not divine favor; cf. Proverbs 18:11. No significant Dead Sea Scrolls variants noted.

Verse 16’s pe’ullah (“wage”) of the righteous yields chayyim (“life”), while tevu’ah (“gain”) of the wicked leads to chatta’t (“sin”); cross-reference Romans 6:23. Verse 17’s musar (“instruction”) and tochachat (“correction”) guide to life, with rejection causing ta’ah (“going astray”). Verse 18’s soneh (“hatred”) with sheqer (“lying”) lips parallels motzi dibbah (“spreads slander”) as folly. Verse 19’s rov devarim (“multitude of words”) risks pesha (“sin”), while restraining lips shows maskil (“prudence”). Verse 20’s ketsef nivchar (“choice silver”) for the righteous’s tongue contrasts the worthless lev resha’im (“heart of the wicked”). Verse 21’s “feed many” (ra’ah) suggests nourishing others with wisdom; chasar-lev (“lack of sense”) leads to death; cross-reference Proverbs 15:4. No notable Dead Sea Scrolls variants affect this section.

Verse 22’s berakat YHWH (“blessing of the Lord”) brings wealth without etzev (“sorrow”), emphasizing divine provision; cross-reference Genesis 24:35. Verse 23’s zimmah (“wrong”) as sport (sechoq) to a fool contrasts with chokmah (“wisdom”) pleasing the ish tevunah (“discerning”). Verse 24’s megorat (“dread”) of the wicked versus ta’avat (“desire”) of the righteous highlights contrasting fates; cf. Psalm 37:4. Verse 25’s sa’ar (“storm”) sweeps away the wicked, while the righteous are yesod olam (“firm forever”); cross-reference Psalm 1:4–6. Verse 26’s chometz (“vinegar”) and ashan (“smoke”) illustrate the irritation of an atzel (“sluggard”); theologically, diligence reflects covenantal faithfulness. No significant Dead Sea Scrolls variants noted.

Verse 27’s yirat YHWH (“fear of the Lord”) extends yamin (“days”), while the wicked’s shanot (“years”) are qatzar (“shortened”); cross-reference Proverbs 9:11. Verse 28’s tochalat (“hope”) of the righteous yields joy, contrasted with tiqvat (“expectation”) of the wicked that avad (“perishes”); cf. Psalm 112:10. Verse 29’s derek YHWH (“way of the Lord”) is a ma’oz (“stronghold”) for the tom (“upright”), but mechittah (“ruin”) for evildoers. Verse 30’s “never be removed” (bal-yimmot) for the righteous contrasts with the wicked’s exclusion from the eretz (“land”); cross-reference Psalm 37:29. Verse 31’s nuv (“brings forth”) wisdom contrasts with the tahpukot (“perverse”) tongue being karat (“cut off”). Verse 32’s ratzon (“pleasing”) speech versus tahpukot (“perverse”) reinforces moral speech; theologically, this reflects covenantal righteousness; cf. Psalm 19:14. No notable Dead Sea Scrolls variants affect this section.

In verse 1, mo’zne remiyah (“false balance”) denotes deceptive trade practices, condemned as an “abomination” (to’evah), a strong term for divine disgust; “just weight” (even shelemah) reflects fairness, pleasing God (cf. Leviticus 19:36). Verse 2’s “pride” (zadon) implies arrogance, leading to “disgrace” (qalon), while “humble” (tsanu’im) aligns with wisdom’s teachability; cross-reference Proverbs 3:34. Verse 3’s “integrity” (tummah) of the “upright” (yesharim) contrasts with “crookedness” (selaph) of the “treacherous” (bogedim), emphasizing moral guidance versus self-destruction; cf. Psalm 25:21. Verse 4’s “day of wrath” (yom evrah) suggests divine judgment, where “riches” (hon) fail, but “righteousness” (tzedaqah) saves, echoing Ezekiel 7:19. Theologically, these verses underscore God’s justice and the superiority of moral integrity over material wealth. No significant Dead Sea Scrolls variants (e.g., 4Q102) alter this section, affirming Masoretic Text reliability.

Verse 5’s “blameless” (tamim) and “righteousness” (tzedaqah) ensure a “straight” (yashar) path, contrasting the self-inflicted fall of the “wicked” (rasha); cross-reference Psalm 1:6. In verse 6, “treacherous” (bogedim) are ensnared by “greed” (havat, lit. “desire” or “lust”), while “upright” are saved by righteousness; cf. Proverbs 10:2. Verse 7’s “hope perishes” reflects the futility of the wicked’s “expectation” (tochalah), often tied to “wealth” (aven, lit. “iniquity” or its gains); cross-reference Job 8:13. Verse 8’s “rescued from trouble” (chalatz) for the righteous contrasts the wicked’s entrapment, reinforcing divine justice; cf. Proverbs 12:13. Theologically, these verses highlight the protective power of righteousness versus the self-destructive nature of sin. No notable Dead Sea Scrolls variants affect this section.

In verse 9, “godless” (chaneph) implies moral corruption, with their “mouth” as a tool of harm, contrasted with “knowledge” (da’at) saving the righteous; cross-reference Proverbs 15:4. Verse 10’s “city rejoices” reflects communal benefit from the righteous’ success, with “shouting” (rinnah) at the wicked’s demise, suggesting relief; cf. Proverbs 29:2. Verse 11’s “blessing” (berakah) of the upright elevates a community, while the wicked’s “mouth” destroys, echoing verse 9; cross-reference Proverbs 14:34. In verse 12, “belittles” (baz) denotes contempt, and “lacks sense” (chasar lev, lit. “lacking heart”) contrasts with the prudent silence of the wise; cf. Proverbs 17:27. Theologically, these verses emphasize the social impact of righteousness versus destructive speech. No significant Dead Sea Scrolls variants noted.

Verse 13’s “gossip” (rakil) implies talebearing, betraying “confidence” (sod), while “trustworthy” (ne’eman) denotes fidelity; cross-reference Proverbs 20:19. In verse 14, “guidance” (tachbulot) suggests wise leadership, preventing a “people” (am) from falling, with “counselors” (yo’etzim) ensuring “safety” (teshu’ah); cf. Proverbs 15:22. Verse 15’s “security for a stranger” (arab) warns against financial entanglement, with “suffer” (ra’) contrasting the “secure” (batach) who avoid such risks; cross-reference Proverbs 6:1–5. In verse 16, “gracious woman” (eshet chen) earns “honor” (kavod), while “ruthless men” (aritzim) gain fleeting “wealth” (osher); theologically, this contrasts enduring virtue with temporary gain; cf. Proverbs 31:30. No notable Dead Sea Scrolls variants affect this section.

Verse 17’s “kind person” (ish chesed) benefits through their own goodness, while “cruel” (achzari) self-destructs; cross-reference Proverbs 14:22. In verse 18, “deceptive wages” (pe’ullat sheqer) of the wicked contrast with the “true reward” (sachar emet) of the righteous; cf. Psalm 19:11. Verse 19’s “true righteousness” (tzedaqah) leads to “life” (chayyim), while “pursuing evil” (rodeph ra’ah) brings “death” (mavet), reinforcing moral consequences; cross-reference Proverbs 10:16. Verse 20 echoes verse 1, with “perverse in heart” (iqqesh lev) as an “abomination” (to’evah) and “blameless” (temime derek) as God’s “delight” (ratzon); cf. Psalm 5:4. Theologically, these verses affirm God’s favor toward righteousness and judgment against perversity. No significant Dead Sea Scrolls variants noted.

Verse 21’s “hand join in hand” is an idiom for conspiracy, yet the “wicked” (ra’im) face punishment, while the “seed of the righteous” (zera tzadikim) denotes their legacy or offspring, delivered; cross-reference Psalm 37:25–26. In verse 22, “discretion” (ta’am, lit. “taste” or “judgment”) contrasts beauty wasted by folly, with the vivid metaphor of a “pig’s snout”; cf. Proverbs 31:30. Verse 23’s “desire” (ta’avah) of the righteous yields “good” (tov), while the wicked’s “hope” (tiqvah) ends in “wrath” (evrah); cross-reference Proverbs 10:28. In verse 24, “gives freely” (mezareh, lit. “scatters”) suggests generosity, paradoxically increasing wealth, while “withholds unduly” leads to “poverty” (machsor); cf. Proverbs 19:17. Theologically, these verses highlight divine justice and the value of discretion and generosity. No notable Dead Sea Scrolls variants affect this section.

Verse 25’s “generous person” (nephesh berakah, lit. “soul of blessing”) prospers, with “refreshes” (marveh) implying provision, reciprocated by divine blessing; cross-reference 2 Corinthians 9:6. In verse 26, “hoards grain” (mone’a bar) reflects greed during scarcity, earning curses, while “sells freely” (shover) gains communal blessing; cf. Proverbs 22:9. Verse 27’s “seeks good” (shachar tov) contrasts pursuing “evil” (ra’ah), with “favor” (ratzon) as divine approval; cross-reference Galatians 6:7. Verse 28’s “riches” (osher) lead to a fall, while the “righteous” flourish like “green leaves” (aleh ra’anan), symbolizing vitality; cf. Psalm 1:3. Theologically, generosity and righteousness yield divine and communal favor, contrasting greed’s downfall. No significant Dead Sea Scrolls variants noted.

In verse 29, “troubles their own household” (okher bayto) suggests familial discord, leading to “inherit the wind” (nachal ruach), a metaphor for futility; the “fool” (evil) serves the “wise” (chakam); cross-reference Proverbs 14:19. Verse 30’s “tree of life” (etz chayyim) symbolizes the life-giving impact of the righteous, with “wins souls” (loqeach nefashot) implying guiding others to wisdom; cf. Proverbs 3:18. Verse 31’s “repaid on earth” (gamal ba’aretz) suggests temporal consequences, amplified for the “wicked and sinner” (rasha v’chote); cross-reference 1 Peter 4:18. Theologically, these verses affirm the enduring impact of righteousness versus the futility of folly and sin. No significant Dead Sea Scrolls variants affect this section, affirming Masoretic Text stability.

Verse 1’s musar (“discipline”) implies instructive correction, paired with “knowledge” (da’at) to emphasize learning through guidance; “foolish” renders ba’ar, denoting brute ignorance (cf. Psalm 94:8). Verse 2’s “favor from the Lord” uses ratson, indicating divine approval; “schemer” translates mezimmah, a term for deceitful plotting (cf. Proverbs 24:8). Verse 3’s “established” (konen) and “root endures” (shoresh) contrast instability of wickedness with righteous stability; cross-reference Psalm 1:3. Verse 4’s eshet chayil (“virtuous spouse”) is gender-neutralized as “spouse” for inclusivity, reflecting a capable partner; “rot in the bones” (raqab) is a vivid metaphor for decay; cross-reference Proverbs 31:10. Theologically, these verses underscore divine justice and relational harmony. No significant Dead Sea Scrolls variants (e.g., 4Q102) alter this section, affirming Masoretic Text reliability.

Verse 5’s “plans” (mo’etsot) and “schemes” (tachbulot) contrast righteous integrity with wicked deceit; cross-reference Proverbs 11:1. Verse 6’s “lie in wait for blood” (arob dam) depicts violent intent, while “delivers” (natsal) suggests rescue through truthful speech; theologically, this reflects the power of words (cf. James 3:5–6). Verse 7’s “overthrown” (haphak) and “stands firm” (ya’amod) emphasize transient evil versus enduring righteousness; cross-reference Psalm 37:36–37. Verse 8’s “insight” (sekel) denotes practical wisdom, while “warped mind” (na’awah) implies moral distortion. No notable Dead Sea Scrolls variants affect this section, supporting Masoretic Text fidelity.

Verse 9’s “lowly” (qalah) suggests humility, contrasting with pretense; “servant” reflects economic sufficiency. Verse 10’s “care for their animals’ needs” renders yodea nefesh behemah, literally “knows the soul of their beast,” emphasizing compassion; “cruel” (achzari) highlights perverse mercy; cross-reference Deuteronomy 25:4. Verse 11’s “works their land” (obed adamah) denotes diligent labor, while “chases fantasies” (radaph reykim) implies futile pursuits; cross-reference Proverbs 28:19. Verse 12’s “plunder of evil” (metsod ra’im) contrasts with “yields fruit” (yitten), reinforcing righteous productivity; theologically, this echoes covenant blessings (cf. Deuteronomy 28:1–14). No significant Dead Sea Scrolls variants noted.

Verse 13’s “sinful talk” (pesha sefatayim) implies verbal transgression, while “escape trouble” (yetsa mitstsarah) suggests divine deliverance; cross-reference Proverbs 18:21. Verse 14’s “fruit of their lips” (peri peh) and “work of their hands” emphasize productive speech and labor; theologically, this reflects divine reward (cf. Isaiah 3:10). Verse 15’s “seems right” (yashar) highlights self-deception, contrasted with “listens to advice” (shomea etsah); cross-reference Proverbs 19:20. Verse 16’s “flares instantly” (bayyom, lit. “in the day”) denotes impulsiveness, while “covers shame” (koseh qalon) implies discretion. No notable Dead Sea Scrolls variants affect this section.

Verse 17’s “declares justice” (yagid tsedeq) ties truth to righteousness, while “false witness” (ed sheqer) denotes perjury; cross-reference Exodus 20:16. Verse 18’s “pierce like a sword” (madqerot k’chereb) vividly contrasts with “brings healing” (marpe); theologically, this underscores words’ impact (cf. Ephesians 4:29). Verse 19’s “endure forever” (ad ad) emphasizes truth’s permanence versus lies’ transience. Verse 20’s “counsel peace” (yo’atsey shalom) yields “joy” (simchah), reflecting divine blessing; cross-reference Psalm 34:14. No significant Dead Sea Scrolls variants noted, affirming Masoretic Text stability.

Verse 21’s “no harm” (lo ye’uneh) suggests divine protection for the righteous, contrasted with “filled with trouble” (mala ra’ah); cross-reference Psalm 91:10. Verse 22’s “abomination to the Lord” (to’avat YHWH) underscores divine hatred of deceit, while “act faithfully” (osey emunah) aligns with covenant loyalty; cross-reference Proverbs 6:16–17. Verse 23’s “conceals knowledge” (koseh da’at) implies discretion, contrasting with “blurts folly” (yiqra kesil). Verse 24’s “rule” (mashal) and “forced to labor” (mas) contrast diligence with laziness; theologically, this reflects divine order (cf. Proverbs 10:4). No notable Dead Sea Scrolls variants affect this section.

Verse 25’s “weighs it down” (yashchenah) depicts anxiety’s burden, while “good word” (davar tov) suggests encouragement; cross-reference Proverbs 15:4. Verse 26’s “guide their neighbor” (yoter mere’ehu) implies moral leadership, contrasted with “leads astray” (yata’am); theologically, this reflects community responsibility (cf. Leviticus 19:18). Verse 27’s “roast their game” (charak tsayid) denotes effort in preparation, while “value their possessions” (hon yakar) emphasizes stewardship. Verse 28’s “life” (chayyim) and “not to death” (lo mavet) affirm righteousness’ vitality; cross-reference Deuteronomy 30:19. Theologically, this culminates the chapter’s theme of life through wisdom. No significant Dead Sea Scrolls variants noted.

In verse 1, ben (“son”) is translated as “child” for inclusivity, applicable to any learner; musar (“instruction”) implies disciplinary teaching, and letz (“scoffer”) denotes one who mocks wisdom. Verse 2’s “fruit of their mouth” (peri peh) metaphorically links speech to outcomes; “treacherous” (bogedim) suggests betrayal, with “violence” (chamas) reflecting harmful intent; cross-reference Proverbs 10:11. Verse 3’s “guard their speech” (notzer piv) emphasizes restraint, while “open wide their lips” (poteh s’fatav) implies reckless talk; theologically, speech reflects the heart (cf. Matthew 12:34). Verse 4’s “sluggard” (atzal) contrasts with “diligent” (charutz), highlighting work ethic; “abundance” translates dashen (lit. “fatness”), symbolizing prosperity. Verse 5’s “falsehood” (sheqer) and “disgrace” (ba’ash) underscore moral contrasts; cross-reference Psalm 119:163. No significant Dead Sea Scrolls variants (e.g., 4Q102) affect this section, affirming Masoretic Text reliability.

Verse 6’s “guards” (notzeret) reflects righteousness as a protective force; “overthrows” (salaf) suggests ruin for sinners; theologically, this mirrors divine justice (cf. Psalm 34:21). Verse 7’s “pretend” (mit’ra’eh) implies deceptive behavior; the contrast highlights integrity over appearances. Verse 8’s “ransom” (kofer) suggests wealth as a shield, while “hear no threat” implies poverty’s insulation from certain dangers; cross-reference Proverbs 10:15. Verse 9’s “light” (or) and “lamp” (ner) are metaphors for life and prosperity, with “snuffed out” (da’ak) indicating demise; cross-reference Job 21:17. Verse 10’s “pride” (zadon) contrasts with “heed counsel” (luach), emphasizing humility’s link to wisdom; theologically, pride opposes divine order (cf. James 4:6). No notable Dead Sea Scrolls variants noted.

Verse 11’s “deceit” (hevel, lit. “vapor”) implies fleeting gains, contrasted with “labor” (yad, lit. “hand”); cross-reference Proverbs 10:2. Verse 12’s “sickens the heart” (macaleh lev) and “tree of life” (etz chayyim) use vivid imagery; theologically, fulfilled hope reflects divine blessing (cf. Proverbs 3:18). Verse 13’s “word” (davar) and “command” (mitzvah) denote divine instruction; “fear” (yare) implies reverence; cross-reference Deuteronomy 8:6. Verse 14’s “fountain of life” (maqor chayyim) and “snares of death” (moqesh mavet) emphasize wisdom’s life-giving role; theologically, this echoes God’s law as life (cf. Psalm 19:7). Verse 15’s “good sense” (sekel tov) contrasts with “treacherous” (bogedim); “ruin” (ethan) suggests enduring failure. No significant Dead Sea Scrolls variants affect this section.

Verse 16’s “prudent” (arum) implies cautious wisdom, while “fool” (kesil) denotes willful ignorance; “displays” (paraś) suggests open folly. Verse 17’s “wicked messenger” (mal’ak ra) contrasts with “faithful envoy” (tzir emunim), with “healing” (marpe) echoing Proverbs 3:8. Verse 18’s “discipline” (musar) and “correction” (tokhechat) emphasize teachability; “honored” (kavod) reflects social esteem. Verse 19’s “sweet to the soul” (arevah l’nefesh) parallels verse 12; “loathe” (toa’avah) underscores fools’ resistance to repentance; theologically, this reflects rebellion against God’s call (cf. Isaiah 55:7). Verse 20’s “walk with” (halak im) implies close association; “suffers harm” (yeroa) warns of moral contagion; cross-reference Proverbs 1:10–15. No notable Dead Sea Scrolls variants noted.

Verse 21’s “pursues” (radaph) suggests inescapable consequences; “good” (tov) implies divine blessing; cross-reference Psalm 23:6. Verse 22’s “children’s children” reflects generational blessing; “stored up” (tzaphan) implies divine redistribution; theologically, this echoes covenantal promises (cf. Deuteronomy 28:12). Verse 23’s “injustice” (lo mishpat) denotes systemic wrong; “sweeps away” (saphah) suggests loss. Verse 24’s “rod” (shevet) symbolizes discipline, not abuse; “diligent” (shachar) implies timely correction; cross-reference Proverbs 22:15; theologically, discipline reflects divine love (cf. Hebrews 12:6). Verse 25’s “satisfaction” (sova) contrasts with “go hungry” (chaser), emphasizing divine provision; cross-reference Psalm 37:25. No significant Dead Sea Scrolls variants (e.g., 4Q102) affect this section.

Verse 1’s chokmot nashim (“wise women”) is rendered inclusively as “woman” in context, emphasizing individual agency; “builds” (banetah) and “tears down” (harasah) contrast constructive versus destructive actions. Verse 2’s “fears the Lord” (yare YHWH) reflects covenantal reverence, with “devious” (luz) implying moral crookedness; cross-reference Psalm 111:10. Verse 3’s “rod of pride” (choter ga’avah) metaphorically depicts self-destructive arrogance, while “preserve” (shamar) suggests protection through wisdom. Verse 4’s “oxen” (alaphim) and “abundant harvests” (tebu’ot) highlight practical wisdom in labor; no direct cross-reference, but see Ecclesiastes 5:9 for agricultural themes. Verse 5’s “breathes out lies” (yaphiach kazab) conveys habitual deceit, contrasting with covenantal truthfulness (cf. Exodus 20:16). No significant Dead Sea Scrolls variants (e.g., 4QProv) affect this section, affirming Masoretic Text reliability.

Verse 6’s “scoffer” (letz) denotes one who mocks wisdom, contrasted with “discerning” (navon), who readily grasps knowledge; cross-reference Proverbs 1:22. Verse 7’s “stay away” (lek mnegd) advises avoiding fools due to their lack of insight. Verse 8’s “discern their way” (habin darko) emphasizes prudent planning, while “deceit” (mirmat) characterizes folly; theologically, this reflects wisdom’s moral clarity (cf. Proverbs 3:6). Verse 9’s “mock at making amends” translates asham yalitsu, where asham (guilt offering) implies reparative action, rejected by fools; “goodwill” (ratson) among the upright suggests divine favor (cf. Psalm 5:12). Verse 10’s “heart knows” (lev yodea) underscores personal emotional experience, with no direct Dead Sea Scrolls variants noted.

Verse 11’s “house” (bayit) versus “tent” (ohel) contrasts permanence with humility; “flourish” (parach) suggests vibrant growth (cf. Psalm 92:12–13). Verse 12’s “seems right” (yashar) warns of deceptive self-reliance, with “death” (mavet) as moral consequence; cross-reference Proverbs 16:25. Verse 13’s “ache” (ka’av) and “grief” (tugah) highlight emotional complexity. Verse 14’s “faithless” (sug lev, lit. “backsliding heart”) contrasts with “good person” (tov), whose satisfaction is internal; theologically, this reflects divine reward (cf. Psalm 37:4). Verse 15’s “simple” (pethi) denotes naivety, while “prudent” (arum) implies careful discernment; cross-reference Proverbs 22:3. No notable Dead Sea Scrolls variants affect this section.

Verse 16’s “fear” (yare) implies reverence for God, leading to moral caution; “reckless” (ragaz) suggests impulsive folly. Verse 17’s “quick-tempered” (qetser ruach, lit. “short of spirit”) and “schemer” (ish mezimot) denote destructive traits; cross-reference Proverbs 12:16. Verse 18’s “inherit folly” (nachalu evvil) contrasts with “crowned with knowledge” (kitru da’at), a metaphor for wisdom’s honor (cf. Proverbs 3:35). Verse 19’s “bow” (shachah) and “gates” evoke submission and justice; theologically, this reflects divine vindication (cf. Isaiah 45:23). Verse 20’s “shunned” (sane) and “friends” (ohavim) highlight social dynamics, not moral approval; cross-reference Proverbs 19:4. No significant Dead Sea Scrolls variants noted.

Verse 21’s “despises” (bazah) implies contempt, a sin against covenantal love; “mercy” (chanan) aligns with divine compassion (cf. Leviticus 19:18). Verse 22’s “plot evil” (choreshe ra) contrasts with “plan good” (choreshe tov), yielding “love and truth” (chesed ve’emet); cross-reference Psalm 25:10. Verse 23’s “profit” (mothar) and “poverty” (machsor) emphasize diligence versus idleness; cf. Proverbs 10:4. Verse 24’s “crown” (ateret) symbolizes honor through wisdom, with “folly” (ivvelet) as its own reward. Verse 25’s “saves lives” reflects the power of truth (emet) in justice; cross-reference Proverbs 12:17. No notable Dead Sea Scrolls variants affect this section.

Verse 26’s “fear of the Lord” (yirat YHWH) is a source of “confidence” (bitachon) and “refuge” (machseh); “His children” is inclusive, reflecting covenant community (cf. Psalm 46:1). Verse 27’s “fountain of life” (maqor chayyim) and “snares of death” (moqeshe mavet) emphasize wisdom’s protective role; cross-reference Proverbs 13:14. Verse 28’s “large population” (rov am) and “ruined” (mechittah) highlight societal strength. Verse 29’s “patient” (erekh appayim, lit. “long of nose”) contrasts with “quick-tempered” (qetser ruach); cf. Proverbs 15:18. Verse 30’s “tranquil heart” (lev marpe) and “envy rots the bones” (qin’ah raqev atzamot) depict emotional health’s physical impact; cross-reference Proverbs 3:8. No significant Dead Sea Scrolls variants noted.

Verse 31’s “insults their Maker” (cheraf otzro) ties oppression to dishonoring God, while “gracious” (chanan) reflects divine compassion; cross-reference Proverbs 17:5. Verse 32’s “refuge in integrity” (machseh be’tummo) highlights righteousness as protection; cf. Psalm 7:10. Verse 33’s “rests” (tanuach) suggests wisdom’s settled presence in the discerning (navon), contrasted with fools’ ignorance. Verse 34’s “exalts” (romem) and “disgrace” (chesed, used ironically for sin’s shame) reflect national morality’s impact; cross-reference Leviticus 26:14–39. Verse 35’s “wise servant” (eved maskil) and “causes shame” (mevish) underscore royal justice; cf. Proverbs 10:5. No notable Dead Sea Scrolls variants affect this section.

In verse 1, “gentle” translates rak (lit. “soft”), implying a calming tone, while “harsh” (etsev) suggests painful or cutting speech; theologically, this reflects wisdom’s role in peacemaking (cf. James 3:17–18). Verse 2’s “makes… appealing” renders yetev (lit. “makes good”), highlighting wisdom’s ability to present knowledge attractively, contrasted with fools’ reckless speech (nebala). Verse 3’s “eyes of the Lord” (einey YHWH) emphasize divine omniscience, a theological cornerstone (cf. Psalm 139:7–12); “evil and good” contrasts moral outcomes. Verse 4’s “soothing tongue” (marpe lashon) and “tree of life” evoke restoration and divine blessing (cf. Proverbs 3:18), while “perverse” (selef) denotes deceitful speech that harms; cross-reference Proverbs 12:18. No significant Dead Sea Scrolls variants (e.g., 4Q102) alter this section, affirming Masoretic Text reliability.

Verse 5’s “scorns” translates ya’lis (lit. “mocks”), showing disdain for authority, while “heeds correction” (shomer musar) reflects humility; theologically, this underscores teachability as a virtue (cf. Proverbs 13:18). Verse 6’s “great wealth” (chon rav) may include spiritual or material prosperity, contrasted with “trouble” (mehumah) for the wicked; cross-reference Proverbs 10:22. Verse 7’s “spread knowledge” (yazuru da’at) suggests active dissemination, while “not so” reflects the Hebrew’s understated negation of fools’ reliability. Verse 8’s “detestable” (to’evah) and “pleases” (ratson) contrast divine rejection of insincere worship with acceptance of the righteous; theologically, this echoes 1 Samuel 15:22. No notable Dead Sea Scrolls variants affect this section.

Verse 9’s “abhors” (to’avat YHWH) and “loves” (ohav) contrast divine attitudes toward moral choices; “pursue righteousness” (rodeph tzedakah) implies active effort (cf. Psalm 34:14). Verse 10’s “stern discipline” (musar ra) and “die” highlight consequences of rejecting wisdom; cross-reference Proverbs 1:25–26. Verse 11’s “Sheol and Abaddon” represent the realm of death, fully known to God; “hearts of people” (libbot beney adam) underscores divine omniscience (cf. Jeremiah 17:10). Verse 12’s “mocker” (letz) and “reproof” (hokach) parallel verse 5, emphasizing resistance to correction; theologically, this reflects pride’s spiritual danger (cf. Proverbs 16:18). No significant Dead Sea Scrolls variants noted.

Verse 13’s “joyful heart” (lev sameach) and “cheerful face” (panim tovim) reflect inner-outer harmony, while “crushes the spirit” echoes verse 4; cross-reference Proverbs 17:22. Verse 14’s “discerning heart” (lev navon) actively seeks wisdom, contrasted with fools’ passive consumption of folly (nebala). Verse 15’s “continual feast” (mishteh tamid) symbolizes sustained joy through righteousness; theologically, this reflects contentment in God (cf. Psalm 16:11). Verse 16’s “fear of the Lord” (yirat YHWH) is a theological cornerstone, prioritizing spiritual over material wealth (cf. Proverbs 22:4). Verse 17’s “vegetables with love” versus “fattened calf with hatred” emphasizes relational harmony over abundance; cross-reference Proverbs 15:6. No notable Dead Sea Scrolls variants affect this section.

Verse 18’s “hot-tempered” (ish chemah) and “patient” (erek appayim, lit. “long of nose”) contrast impulsivity with restraint; theologically, patience reflects wisdom (cf. Proverbs 14:29). Verse 19’s “hedge of thorns” (mesukat chaddek) symbolizes obstacles from laziness, while “clear highway” (mesillah) denotes ease for the righteous; cross-reference Proverbs 4:11–12. Verse 20’s “wise child” (ben chakam) is inclusive of any offspring, with “despises” (bazah) indicating active contempt. Verse 21’s “senseless” (chasar lev, lit. “lacking heart”) and “discerning” (ish tevunah) contrast folly with wisdom’s uprightness; cross-reference Proverbs 10:23. No significant Dead Sea Scrolls variants noted.

Verse 22’s “counsel” (etsah) and “advisors” (yo’atsim) emphasize collaborative wisdom; theologically, this reflects humility (cf. Proverbs 11:14). Verse 23’s “fitting reply” (ma’aneh peh) and “timely word” highlight effective speech; cross-reference Proverbs 25:11. Verse 24’s “path of life” (orach chayyim) and “avoid Sheol” contrast eternal outcomes, with “prudent” (maskil) denoting insight; theologically, this echoes Proverbs 3:2. Verse 25’s “tears down” (yaharos) and “preserves” (yatziv) reflect divine justice and care for the vulnerable (cf. Psalm 68:5); “widow’s boundary” refers to property rights. No notable Dead Sea Scrolls variants affect this section.

Verse 26’s “detestable” (to’avat YHWH) and “pure” (tahor) contrast divine rejection and approval; “gracious words” (imrey no’am) reflect kindness (cf. Proverbs 16:24). Verse 27’s “greedy” (botze’a betza) and “hates bribes” (sone matanot) highlight integrity’s reward; cross-reference Exodus 23:8. Verse 28’s “ponders” (hagah) suggests deliberate thought, contrasting with the wicked’s reckless speech (ra’ot); theologically, this reflects wisdom’s restraint (cf. Proverbs 10:19). Verse 29’s “far from” and “hears” underscore divine justice and responsiveness (cf. Psalm 34:17); “righteous” (tzedikim) implies covenant faithfulness. No significant Dead Sea Scrolls variants noted.

Verse 30’s “light of the eyes” (ma’or einayim) symbolizes vitality or joy, with “strengthens the bones” (yedashen etzem) denoting holistic renewal; cross-reference Proverbs 17:22. Verse 31’s “life-giving reproof” (tokat chayyim) emphasizes correction’s value, with “dwells among the wise” suggesting community with the righteous (cf. Proverbs 13:20). Verse 32’s “despises themselves” (mo’es napsho) reflects self-harm through rejecting discipline; “gains understanding” (qanah lev) echoes verse 5. Verse 33’s “fear of the Lord” (yirat YHWH) is central, linking wisdom and humility to divine honor; theologically, this mirrors Proverbs 1:7 and Job 28:28. No notable Dead Sea Scrolls variants affect this section.

In verse 1, ma’arakhot (“plans”) refers to human intentions, while “answer of the tongue” (ma’aneh lashon) implies God’s sovereign response; theologically, this highlights divine control over human speech (cf. Psalm 33:10–11). Verse 2’s zak (“seem right”) suggests perceived purity, contrasted with God’s takan (“weighs”), indicating divine scrutiny of motives; cross-reference 1 Samuel 16:7. Verse 3’s “commit” (gol, lit. “roll”) urges entrusting actions to God, with “established” (kun) promising stability; cf. Psalm 37:5. Verse 4’s la’ma’anehu (“for Himself”) underscores God’s purpose in creation, including the wicked’s role in divine justice (cf. Romans 9:22). Verse 5’s “abomination” (to’evat) denotes divine repulsion, with “not go unpunished” (lo yinnaku) affirming justice; cross-reference Proverbs 6:16–17. No significant Dead Sea Scrolls variants (e.g., 4Q103) alter this section, affirming Masoretic Text reliability.

Verse 6’s chesed ve’emet (“steadfast love and truth”) reflects divine attributes facilitating atonement (kuppar); “fear of the Lord” (yirat YHWH) denotes reverent obedience, leading to repentance (cf. Proverbs 3:7). Verse 7’s “please the Lord” (ratzah) implies alignment with divine will, with “live at peace” (shalam) suggesting divine intervention; cross-reference Psalm 23:1–3. Verse 8’s “righteousness” (tzedakah) and “injustice” (lo mishpat) contrast moral integrity with ill-gotten gain; cf. Proverbs 15:16. Verse 9 echoes verse 1, with chashav (“plans”) and konen (“directs”) emphasizing human intention versus divine guidance; cross-reference Proverbs 19:21. Theologically, these verses highlight God’s sovereignty and moral order. No notable Dead Sea Scrolls variants affect this section.

Verse 10’s qesem (“oracle”) suggests divinely inspired speech, with “not err” (lo yishgeh) indicating judicial integrity; theologically, this idealizes righteous rule (cf. 2 Samuel 23:3–4). Verse 11’s mo’zney mishpat (“honest scales”) and “weights” (avney) reflect divine standards of justice; cross-reference Leviticus 19:36. Verse 12’s “abomination” (to’evat) parallels verse 5, emphasizing moral governance; “established” (konen) ties to verse 3. Verse 13’s “righteous lips” (siftey tzedek) and “truth” (dover emet) highlight valued speech. Verse 14’s “messenger of death” (mal’ake mavet) personifies royal anger, with “appease” (kippur) suggesting wisdom’s role; cf. Proverbs 15:1. Verse 15’s “light of a king’s face” and “spring rain” (malkosh) are metaphors for favor and blessing; cross-reference Psalm 72:6. No significant Dead Sea Scrolls variants noted.

Verse 16’s qanah (“gain”) echoes Proverbs 4:5, prioritizing wisdom over wealth; “understanding” (binah) parallels wisdom (chokhmah); cf. Proverbs 3:14–15. Verse 17’s “highway” (mesillat) metaphorically depicts a moral path, with “guard their way” (shomer darko) emphasizing vigilance; cross-reference Proverbs 2:8. Verse 18’s ga’avah (“pride”) and govah ruach (“haughty spirit”) warn of downfall; theologically, this reflects divine opposition to pride (cf. James 4:6). Verse 19’s “humble” (sh’fal ruach) and “lowly” (anavim) advocate humility; “divide spoil” suggests ill-gotten gain; cf. Proverbs 15:27. No notable Dead Sea Scrolls variants affect this section.

Verse 20’s “heed instruction” (maskil al davar) implies attentive obedience, with “prosper” (yatav) and “blessed” (ashre) denoting divine favor; cross-reference Psalm 1:1–3. Verse 21’s “discerning” (navon) and “gracious speech” (meteq s’fatayim) suggest wisdom’s appeal; “increases learning” reflects influence; cf. Proverbs 9:9. Verse 22’s “fountain of life” (m’kor chayyim) echoes Proverbs 10:11, contrasting folly’s consequence (musar evilim). Verse 23’s “guides their mouth” (yaskil pihu) and “persuasion” (leqach) emphasize controlled speech; cross-reference Proverbs 15:2. Theologically, these verses underscore wisdom’s life-giving role and divine blessing. No significant Dead Sea Scrolls variants noted.

Verse 24’s “honeycomb” (tzuf devash) and “healing to the bones” (marpe la’atzmot) depict speech’s restorative power; cross-reference Proverbs 3:8. Verse 25 repeats Proverbs 14:12, with “seems right” (yashar) and “way of death” (darkey mavet) warning of self-deception; theologically, this contrasts human perception with divine truth. Verse 26’s “appetite labors” (nefesh amel amelah) and “hunger drives” (apho yalitzenu) use hunger as a metaphor for motivation. Verse 27’s “worthless person” (ish beliyya’al) and “scorching fire” (esh tzarevet) depict destructive intent; cf. Proverbs 6:12–14. No notable Dead Sea Scrolls variants affect this section.

Verse 28’s “perverse person” (ish tahpukhot) and “whisperer” (nirgan) denote divisive behavior; “separates” (yafred) implies broken relationships; cf. Proverbs 6:19. Verse 29’s “violent person” (ish chamas) and “harmful path” (derek lo tov) warn of corrupting influence. Verse 30’s “winks the eye” (otzeh ayin) and “purses the lips” (qoretz s’fatayim) are gestures of deceit; cf. Proverbs 6:13. Verse 31’s “crown of glory” (ateret tiferet) ties to Proverbs 4:9, with “righteous life” (derek tzedakah) implying moral integrity. Verse 32’s “patient person” (erekh appayim) and “controls anger” (moshel b’rucho) prioritize self-control; cross-reference Proverbs 14:29. Verse 33’s “lot” (goral) and “decision” (mishpat) affirm divine sovereignty; cf. Acts 1:26. No significant Dead Sea Scrolls variants noted.

In verse 1, Hebrew pat (“crust”) and shalom (“peace”) contrast with zebakhim (“feasting”) and rib (“strife”), emphasizing tranquility’s value; cross-reference Proverbs 15:17. Verse 2’s ebed maskil (“wise servant”) and ben mebish (“disgraceful child”) use inclusive “child” and “siblings” for banim, aligning with gender-neutral principles; theologically, wisdom elevates status (cf. Proverbs 14:35). Verse 3’s matzref (“crucible”) and kur (“furnace”) metaphorically depict divine testing of libbot (“hearts”); cross-reference Psalm 66:10. Verse 4’s ra’ (“evildoer”) and shav (“liar”) parallel sinful inclinations; lashon havvot (“destructive tongue”) implies harmful speech. Verse 5 links mocking the poor to insulting osehu (“their Maker”), with theological weight on divine creation (cf. Proverbs 14:31); samakh l’ed (“gloats over calamity”) ensures punishment. No significant Dead Sea Scrolls variants (e.g., 4QProv) alter this section, affirming Masoretic Text reliability.

Verse 6’s ateret (“crown”) and tiferet (“glory”) depict familial pride; b’nei banim (“sons of sons”) is rendered “grandchildren” for inclusivity. Verse 7’s sefat yeter (“fine speech”) and nabil (“noble person”) contrast folly and deceit; theologically, integrity aligns with character (cf. Psalm 120:2). Verse 8’s shokhad (“bribe”) as a “charm” (even chen) reflects the giver’s perspective, not endorsement; cross-reference Proverbs 15:27. Verse 9’s m’khasseh pesha (“covers an offense”) promotes forgiveness, while shoneh dabar (“repeats a matter”) warns against gossip; cross-reference Proverbs 10:12. Verse 10 contrasts mebin (“discerning”) with k’sil (“fool”), emphasizing receptivity to correction; me’ah makkot (“hundred blows”) is hyperbole. No notable Dead Sea Scrolls variants affect this section.

Verse 11’s ra’ (“evil person”) and meri (“rebellion”) denote defiance; mal’akh akhzari (“cruel messenger”) may imply divine judgment (cf. Psalm 78:49). Verse 12’s dov shakkul (“bear robbed of her cubs”) vividly contrasts a fool’s danger; k’sil b’iwwalto (“fool in their folly”) uses inclusive pronouns. Verse 13’s meshalem ra’ah tachat tovah (“repays evil for good”) warns of persistent consequences; cross-reference Proverbs 17:5. Verse 14’s poter mayim (“breaching a dam”) metaphorically depicts conflict escalation; rib (“strife”) urges preemptive resolution (cf. Proverbs 20:3). Verse 15’s matzdik rasha (“acquitting the guilty”) and marshi’a tzaddik (“condemning the righteous”) are to’evat YHWH (“detestable to the Lord”), emphasizing divine justice; cross-reference Isaiah 5:20. No significant Dead Sea Scrolls variants noted.

Verse 16’s mekhir (“wealth”) and k’sil (“fool”) question misplaced resources; lev (“sense”) ties to wisdom’s absence (cf. Proverbs 15:21). Verse 17’s rea ohev b’kol et (“friend loves at all times”) and ach (“sibling”) use inclusive terms; tzara (“adversity”) highlights loyalty. Verse 18’s chasar lev (“lacking sense”) and taqa kaph (“shakes hands”) critique reckless pledges; cross-reference Proverbs 6:1–5. Verse 19’s ohev pesha (“loves transgression”) parallels ohev matzah (“loves strife”); magbiah petach (“high gate”) symbolizes prideful vulnerability (cf. Proverbs 16:18). Verse 20’s ikkesh lev (“perverse heart”) and nehpak lashon (“deceitful tongue”) ensure ruin; cross-reference Proverbs 10:31. No notable Dead Sea Scrolls variants affect this section.

Verse 21’s k’sil (“fool”) and tugah (“grief”) contrast simchah (“joy”); ben is rendered “child” for inclusivity. Verse 22’s lev sameach (“joyful heart”) and marpe (“healing”) contrast ruach nekhe’ah (“broken spirit”) and yabesh atzamot (“dries the bones”); cross-reference Proverbs 15:13. Verse 23’s shokhad (“bribe”) and me’cheq (“in secret”) highlight corruption; natah mishpat (“pervert justice”) has theological weight (cf. Exodus 23:8). Verse 24’s mebin (“discerning”) keeps chokhmah (“wisdom”) in focus, unlike a fool’s wandering; cross-reference Proverbs 4:25. Verse 25 repeats k’sil ben (“foolish child”) and adds marah (“bitterness”) for emotional impact; yoladto (“the one who bore them”) is inclusive. No significant Dead Sea Scrolls variants noted.

Verse 26’s anosh tzaddik (“punish the righteous”) and nagaph nedibim (“strike the noble”) are unjust acts; al yosher (“for uprightness”) emphasizes moral integrity (cf. Proverbs 17:15). Verse 27’s chasakh d’varav (“spares their words”) and qar ruach (“cool spirit”) denote restraint and wisdom; ish tevunah (“person of understanding”) is gender-neutral. Verse 28’s k’sil macharish (“fool, when silent”) and otem s’fatayim (“seals their lips”) suggest silence masks folly; theologically, discretion aligns with wisdom (cf. Proverbs 10:19). No notable Dead Sea Scrolls variants affect this section, affirming Masoretic Text stability.

In verse 1, Hebrew nifrad (“isolates”) implies deliberate withdrawal, translated inclusively as “themselves” to reflect universal application. Baqa (“rage”) denotes strong opposition to wisdom, with theological implications of rejecting divine counsel (cf. Proverbs 1:7). Verse 2’s kesil (“fool”) indicates one who lacks discernment; “airing their own thoughts” renders hitgalot libbo (lit. “revealing their heart”), emphasizing self-centeredness. Verse 3’s bo rasha (“wickedness comes”) links sin to social consequences; buz (“contempt”) and cherpah (“disgrace”) reflect moral failure’s outcomes (cf. Proverbs 6:33). Verse 4’s “deep waters” (mayim amuqqim) metaphorically suggests profound speech, contrasted with wisdom’s “flowing stream” (ma’yan nobe’a), a life-giving source; cross-reference Proverbs 10:11. No significant Dead Sea Scrolls variants (e.g., 4Q102) alter this section, affirming Masoretic Text reliability.

Verse 5’s naso panim (lit. “lift the face”) is translated as “show favor” to denote partiality, condemned as unjust; cross-reference Deuteronomy 16:19. “Righteous” (tzaddiq) contrasts with “wicked” (rasha), reinforcing covenantal ethics. In verse 6, sifte kesil (“fool’s lips”) personifies destructive speech, with mahalumot (“beating”) as a consequence of folly. Verse 7’s “ensnare their soul” (moqesh nafsho) uses nefesh to denote life or self, highlighting self-inflicted harm; cross-reference Proverbs 12:13. Verse 8’s “choice morsels” (mitlahamim) implies gossip’s deceptive allure, with “inmost being” (chadre beten, lit. “chambers of the belly”) denoting deep emotional impact; theologically, this warns against destructive speech (cf. Proverbs 26:22). No notable Dead Sea Scrolls variants affect this section.

Verse 9’s mitrappeh (“slack”) denotes laziness, equated with ba’al mashchit (“one who destroys”) to emphasize negligence’s harm; cross-reference Proverbs 10:4. In verse 10, “name of the Lord” (shem YHWH) reflects divine character, a refuge for the “righteous” (tzaddiq); “strong tower” (migdal oz) symbolizes protection (cf. Psalm 61:3). Verse 11 contrasts with verse 10, with “fortified city” (qiryat uzzo) and “high wall” (chomah nisgabah) as false security in wealth; theologically, this critiques misplaced trust (cf. Psalm 62:10). Verse 12’s gabah leb (“heart is proud”) links pride to ruin, while “humility” (anawah) precedes honor, reflecting divine reversal (cf. Proverbs 15:33). No significant Dead Sea Scrolls variants noted.

Verse 13’s shama (“listening”) emphasizes attentive hearing before responding; “folly and shame” (iwwelet v’kelimmah) denote social and moral failure. Verse 14’s ruach (“spirit”) refers to inner strength, contrasted with “crushed spirit” (ruach neke’ah), highlighting emotional resilience’s limits; cross-reference Proverbs 17:22. In verse 15, leb navon (“heart of the discerning”) and ozen chachamim (“ear of the wise”) use parallelism to stress active pursuit of knowledge; theologically, this reflects wisdom’s value (cf. Proverbs 2:2). Verse 16’s mattan (“gift”) may imply a bribe or favor, with “opens the way” (yiphtach derek) suggesting access to influence; this is descriptive, not prescriptive (cf. Proverbs 17:8). No notable Dead Sea Scrolls variants affect this section.

Verse 17’s rishon b’ribo (“first to plead”) highlights the need for scrutiny (chaqar, “examines”); cross-reference Proverbs 18:13 for listening’s importance. Verse 18’s goral (“lots”) reflects an ancient practice for impartial resolution (cf. Proverbs 16:33). Verse 19’s “fortified city” (ir oz) and “bars of a fortress” (beriche armon) emphasize relational breaches’ severity; “brother” (ach) may include close kin or friends, translated inclusively. Verse 20’s “fruit of one’s mouth” (peri peh) and “harvest of their lips” (tebu’at sefatayim) use agricultural metaphors for speech’s consequences; theologically, this underscores speech’s power (cf. Proverbs 12:14). No significant Dead Sea Scrolls variants noted.

Verse 21’s lashon (“tongue”) personifies speech’s life-or-death impact; “eat its fruit” (yo’kal piryah) echoes verse 20, emphasizing consequences (cf. James 3:6). Verse 22’s ishah (“wife”) retains gender-specificity per Hebrew, with “favor from the Lord” (ratzon me’et YHWH) reflecting divine blessing; cross-reference Proverbs 19:14. Verse 23 contrasts dal (“poor”) and ashir (“rich”), highlighting social dynamics; “harshly” (azzut) suggests arrogance. Verse 24’s re’im (“friends”) contrasts with rea (“friend”), with “sticks closer” (dabeq) implying loyalty; “brother” (ach) retains familial imagery but applies broadly (cf. Proverbs 17:17). Theologically, this reflects covenantal fidelity’s ideal. No notable Dead Sea Scrolls variants affect this section.

In verse 1, dal (“poor”) refers to material poverty, and “integrity” translates tom (uprightness), emphasizing moral conduct over wealth; “speaks perversely” renders tahpukot (crooked speech), contrasting with integrity. Cross-reference Proverbs 28:6. Verse 2’s nefesh (“soul” or “desire”) is translated as “zeal” for clarity, with da’at (“knowledge”) highlighting informed action; “error” translates chata (to miss the mark, sin). Theologically, this warns against reckless enthusiasm (cf. Romans 10:2). Verse 3’s ivvelet (“folly”) implies moral failure, and “rages against the Lord” reflects blaming God for self-inflicted ruin (cf. Isaiah 8:21). Verse 4’s osher (“wealth”) and dal (“poor”) contrast social outcomes; cross-reference Proverbs 14:20. No significant Dead Sea Scrolls variants (e.g., 4Q103) alter this section, affirming Masoretic Text stability.

Verse 5’s sheqer (“false”) and kazab (“lies”) emphasize deliberate deceit, with “not go unpunished” and “not escape” (lo yinnaqeh, lo yimmale) reflecting divine justice; cross-reference Deuteronomy 19:16–19. Verse 6’s nadib (“noble”) denotes a generous or influential person, and “gives gifts” (natan mattan) highlights transactional relationships; cross-reference Proverbs 18:16. In verse 7, dal (“poor”) and ach (“kin”) underscore social isolation, with “pursue with words” translating rodaf d’varim (lit. “chase after words”), suggesting futile pleas. Theologically, this reflects human tendencies to favor wealth, contrasting divine impartiality (cf. James 2:1–4). No notable Dead Sea Scrolls variants affect this section.

In verse 8, “gains understanding” translates qanah leb (lit. “acquires a heart”), with leb denoting the mind or will; “loves their own soul” (ohav nafsho) suggests self-care through wisdom. “Finds good” (matza tov) implies flourishing; cross-reference Proverbs 3:13. Verse 9 echoes verse 5, reinforcing consequences for deceit (kazab, lies; oved, perish); cross-reference Proverbs 19:5. Verse 10’s ta’anug (“luxury”) and kesil (“fool”) highlight incongruity, paralleled by a servant (eved) ruling over princes (sarim); theologically, this critiques improper order (cf. Ecclesiastes 10:6–7). Verse 11’s sekhel (“insight”) leads to “patience” (ha’rikh appayim, lit. “long of nose”), and “overlook an offense” (avor al-pesha) reflects gracious restraint; cross-reference Proverbs 17:9. No significant Dead Sea Scrolls variants noted.

Verse 12’s za’am (“wrath”) and “lion’s roar” (n’hamat aryeh) evoke fear, while “dew on the grass” (tal al-eshev) symbolizes gentle blessing; cross-reference Proverbs 16:14–15. In verse 13, kesil (“foolish”) describes a morally wayward child, and “quarrelsome spouse” translates midyanim isha (lit. “woman of contentions”), with “constant dripping” (delef tered) depicting irritation; cross-reference Proverbs 27:15. Verse 14’s maskelet (“prudent”) denotes a wise spouse, with “from the Lord” emphasizing divine provision; cross-reference Proverbs 18:22. Verse 15’s atzlah (“laziness”) and tardemah (“deep sleep”) suggest lethargy, with “idle soul” (nefesh remiyyah) leading to “hunger” (rish); theologically, this warns against sloth (cf. Proverbs 6:10–11). No notable Dead Sea Scrolls variants affect this section.

In verse 16, “keeps a command” (shomer mitzvah) implies covenantal obedience, with “preserves their soul” (shomer nafsho) denoting spiritual life; “despises their ways” (bozeh d’rakav) leads to death (yamut); cross-reference Proverbs 13:13. Verse 17’s chanan (“kind”) and dal (“poor”) highlight compassion, with “lends to the Lord” reflecting divine accounting; “repay” (shalam) assures divine reward; cross-reference Matthew 25:40. Verse 18’s yissar (“discipline”) urges timely correction, with “hope” (tiqvah) implying opportunity, and “do not set your heart on their destruction” (al-tisa nafsheka l’hamito) warns against neglect; theologically, this reflects parental responsibility (cf. Ephesians 6:4). No significant Dead Sea Scrolls variants noted.

Verse 19’s gadol chemah (lit. “great of anger”) is translated as “hot-tempered,” with “bear the penalty” (anas) implying consequences; “rescue… again” suggests repeated folly; cross-reference Proverbs 22:24–25. Verse 20’s etzah (“advice”) and musar (“instruction”) urge receptivity, with “gain wisdom” (chokhmah) focused on future benefit (acharit); cross-reference Proverbs 1:5. Verse 21’s machashavot (“plans”) and lev (“heart”) contrast with “the Lord’s purpose” (etzat YHWH), emphasizing divine sovereignty; cross-reference Psalm 33:11. Theologically, this underscores God’s ultimate authority over human intentions. No notable Dead Sea Scrolls variants affect this section.

In verse 22, chesed (“kindness”) denotes covenantal loyalty, and “poor person” (ish dal) contrasts with “liar” (ish kazab), prioritizing character over wealth; cross-reference Proverbs 19:1. Verse 23’s “fear of the Lord” (yirat YHWH) is the foundation for “life” (chayyim), with “rests content” (sabea) and “untouched by harm” (lo yippaqad ra) suggesting divine protection; cross-reference Proverbs 14:26–27. Verse 24’s atzal (“sluggard”) and “dish” (tzelachat) depict extreme laziness, with “not lift it” emphasizing refusal to act; cross-reference Proverbs 26:15. Theologically, this critiques sloth as self-destructive. No significant Dead Sea Scrolls variants noted.

Verse 25’s letz (“scoffer”) denotes a hardened mocker, contrasted with pethi (“simple”), who learns indirectly, and “discerning” (navon), who gains da’at (“knowledge”) directly; cross-reference Proverbs 21:11. Verse 26’s shoded (“assaults”) and barach (“drives away”) depict violent dishonor, with “shameful and disgraceful” (bosh v’nichlam) emphasizing moral failure; cross-reference Exodus 20:12. Verse 27’s chadal (“cease”) and musar (“instruction”) warn against abandoning wisdom, with “stray” (shagah) implying error; cross-reference Proverbs 1:8. Theologically, this stresses honoring parents and heeding wisdom. No notable Dead Sea Scrolls variants affect this section.

In verse 28, beliyya’al (“corrupt”) denotes worthlessness, with “mocks justice” (yalitz mishpat) and “swallows iniquity” (bala aven) depicting perverse behavior; cross-reference Proverbs 19:5, 9. Verse 29’s shefatim (“judgments”) and mahalumot (“blows”) indicate divine or societal consequences for letzim (“scoffers”) and kesilim (“fools”); cross-reference Proverbs 26:3. Theologically, this affirms accountability for unrighteousness. No significant Dead Sea Scrolls variants (e.g., 4Q103) alter this section, affirming Masoretic Text reliability.

In verse 1, yayin (“wine”) and shekar (“strong drink”) denote intoxicating beverages, with “mocker” (lets) and “brawler” (homeh) reflecting their deceptive and disruptive effects; theologically, this warns against impaired judgment (cf. Isaiah 28:7). “Lacks wisdom” translates lo chakam, implying moral failure. Verse 2’s ’eymat melekh (“king’s wrath”) parallels a lion’s roar (naham), emphasizing royal authority; “sin against their own lives” (chote nefesh) underscores self-destructive rebellion (cf. Proverbs 16:14). In verse 3, “honorable” renders kavod, and “cease from strife” (shavat meriv) promotes peace; “fool” (’evil) denotes one who stirs conflict. Verse 4’s “sluggard” (’atsel) and “autumn” (choreph) highlight laziness’s consequences; “finds nothing” reflects ’ein, emphasizing futility (cf. Proverbs 10:4). No significant Dead Sea Scrolls variants (e.g., 4Q103) alter this section, affirming Masoretic Text reliability.

Verse 5’s “deep waters” (mayim ‘amuqim) metaphorically describes hidden intentions (’etsah), with “insight” (tevunah) enabling discernment; theologically, this reflects wisdom’s depth (cf. Proverbs 18:4). In verse 6, “steadfast love” translates chesed, a covenantal term, while “faithful person” (’ish ’emunim) is rare; cross-reference Psalm 12:1. Verse 7’s “righteous” (tsaddiq) and “integrity” (tom) denote moral consistency; “blessed are their children” reflects generational favor (cf. Psalm 112:2). In verse 8, “throne of judgment” (kisse din) and “scatters all evil” (zarah ra) depict royal justice; theologically, this mirrors God’s judgment (cf. Psalm 9:7–8). No notable Dead Sea Scrolls variants affect this section.

Verse 9’s rhetorical question, with mi yomar (“who can say”) and zakiti libbi (“I have purified my heart”), underscores universal sinfulness; theologically, this aligns with human fallenness (cf. 1 Kings 8:46). Verse 10’s “differing weights and measures” (’even va’even, ’ephah va’ephah) denotes dishonest trade practices, with “abhors” (toa’vat YHWH) reflecting divine judgment (cf. Deuteronomy 25:13–16). In verse 11, “child” (na’ar) and “deeds” (ma’alal) suggest early moral character; “pure and upright” (zak ve’yashar) contrasts with verse 9. Verse 12’s “hearing ear” and “seeing eye” (’ozen shoma’at, ’ayin ro’ah) emphasize divine creation of perception; theologically, this implies accountability to God (cf. Psalm 94:9). No significant Dead Sea Scrolls variants noted.

In verse 13, “love sleep” (’ahav shenah) warns against laziness, with “poverty” (rish) as its consequence; “filled with bread” (sava’ lechem) contrasts diligence’s reward (cf. Proverbs 6:10–11). Verse 14’s “bad, bad” (ra’ ra’) reflects deceptive bargaining, with “boasts” (hillel) exposing hypocrisy. Verse 15’s “wise speech” (siphte da’at) is valued above “gold” and “jewels” (peninim); theologically, wisdom surpasses material wealth (cf. Proverbs 3:14–15). In verse 16, “pledges for a stranger” (’arav zar) warns against risky financial obligations; “garment” (beged) as a pledge reflects ancient practice (cf. Deuteronomy 24:12–13). No notable Dead Sea Scrolls variants affect this section.

Verse 17’s “bread gained by deceit” (lechem sheqer) and “gravel” (chatzatz) contrast short-term gain with long-term pain (cf. Proverbs 10:2). Verse 18’s “counsel” (’etsah) and “wise guidance” (tachbulot) emphasize strategic planning; “wage war” reflects practical application (cf. Proverbs 24:6). In verse 19, “gossip” (rakil) and “betrays trust” (megalleh sod) warn against untrustworthy speech; theologically, this upholds relational integrity (cf. Proverbs 11:13). Verse 20’s “curses” (qalal) and “lamp… snuffed out” (ner… dachak) reflect severe consequences for dishonoring parents, with “deep darkness” (’ishon laylah) symbolizing death or ruin (cf. Exodus 20:12). No significant Dead Sea Scrolls variants noted.

Verse 21’s “hastily” (batchilah) suggests ill-gotten wealth, with “dwindle” (lo yinnaqeh) implying loss; “gathers gradually” reflects steady gain (cf. Proverbs 13:11). In verse 22, “repay evil” (gamal ra’) is forbidden, with “wait for the Lord” emphasizing divine justice; “He” capitalizes the divine name (cf. Psalm 37:34). Verse 23 echoes verse 10, with toa’vat YHWH (“abomination to the Lord”) condemning dishonest trade (cf. Leviticus 19:35–36). Verse 24’s “steps… from the Lord” (mit-YHWH) underscores divine sovereignty, with the rhetorical question challenging human self-reliance; theologically, this affirms God’s providence (cf. Psalm 37:23). No notable Dead Sea Scrolls variants affect this section.

Verse 25’s “snare” (moqesh) and “rashly vow” (la’ot) warn against hasty commitments; “something holy” (qodesh) refers to sacred vows (cf. Ecclesiastes 5:4–5). In verse 26, “scatters” (zarah) and “drives the wheel” (’ophan) depict a king’s decisive justice; theologically, this mirrors divine judgment (cf. Proverbs 16:12). Verse 27’s “spirit” (neshamah) as “the Lord’s lamp” (ner YHWH) suggests divine scrutiny of the heart; “innermost parts” (chadrei beten) emphasizes thoroughness (cf. Psalm 139:13–15). Verse 28’s “steadfast love” (chesed) and “faithfulness” (’emet) uphold royal stability, with “righteousness” (tsedaqah) reinforcing just rule (cf. Proverbs 25:5). No significant Dead Sea Scrolls variants noted.

Verse 29’s “glory” (tiferet) and “strength” (koach) contrast with “splendor” (hadar) and “gray hair” (seivah), valuing both youth and age; theologically, this reflects life’s stages under divine design (cf. Ecclesiastes 12:1–7). Verse 30’s “blows that wound” (chaburot) and “cleanse away evil” (marqeh ra) suggest corrective discipline; “innermost parts” (chadrei beten) echoes verse 27, implying deep moral impact (cf. Proverbs 22:15). No significant Dead Sea Scrolls variants affect this section, affirming Masoretic Text stability.

In verse 1, “streams of water” renders palge mayim (lit. “channels of water”), a metaphor for divine control over human will, emphasizing God’s sovereignty; cross-reference Psalm 33:10–11. “He” is capitalized for the Lord, per translation principles. Verse 2’s ish (“man”) is translated as “person” for inclusivity, with “weighs the heart” (takan leb) indicating divine judgment of motives; cf. 1 Samuel 16:7. Verse 3’s tsedaqah u-mishpat (“righteousness and justice”) prioritizes ethical conduct over ritual; cross-reference Hosea 6:6. Verse 4’s “haughty eyes” (rum einayim) and “proud heart” (rachav lev) depict arrogance, with “lamp of the wicked” (ner resha’im) symbolizing their sinful way; theologically, this contrasts with God’s light (Psalm 119:105). No significant Dead Sea Scrolls variants (e.g., 4Q102) affect this section, affirming Masoretic Text reliability.

Verse 5’s charutz (“diligent”) contrasts with “haste” (utz), emphasizing careful planning; “abundance” (mothar) and “poverty” (machsor) reflect outcomes; cross-reference Proverbs 10:4. In verse 6, “deceit” (kazav) and “snare” (moqesh) suggest self-destruction; “seek death” interprets the consequence of sinful gain; cf. Proverbs 1:18–19. Verse 7’s resha’im (“wicked”) and refusal of mishpat (“justice”) lead to their downfall; cross-reference Psalm 1:6. Verse 8’s ish (“man”) is rendered “guilty” for inclusivity and context, with hadak (“crooked”) contrasting yashar (“upright”); theologically, this reflects moral divergence (cf. Proverbs 4:18–19). No notable Dead Sea Scrolls variants noted.

Verse 9’s ishshah (“woman”) is translated as “person” for inclusivity, as the Hebrew can apply broadly to contentious companions; “corner of a housetop” (pinnat gag) suggests isolation for peace; cf. Proverbs 25:24. Verse 10’s nefesh (“soul”) and ra’ah (“evil”) highlight deep-seated corruption; “no mercy” (lo yuchan) underscores cruelty. Verse 11 contrasts letz (“scoffer”) and pethi (“simple”), showing punishment’s instructional value; cross-reference Proverbs 19:25. Verse 12’s “Righteous One” capitalizes the divine title, interpreting tsaddiq as God; “casts down” (salaf) implies divine judgment; cf. Psalm 37:34. No significant Dead Sea Scrolls variants affect this section.

Verse 13’s dal (“poor”) and “cry out” (za’aq) emphasize social justice; the reciprocal judgment reflects divine retribution; cross-reference Matthew 7:2. Verse 14’s mattan (“gift”) and shochad (“bribe”) suggest pragmatic appeasement, not moral endorsement; “in secret” (ba-seter) implies discretion; cf. Proverbs 17:8. Verse 15’s mishpat (“justice”) brings “joy” (simchah) to the righteous, contrasting “terror” (mechittah) for evildoers; theologically, this affirms divine order (cf. Psalm 97:11). Verse 16’s sekhel (“insight”) and “assembly of the dead” (qahal refa’im) depict spiritual death for straying; cross-reference Proverbs 2:18. No notable Dead Sea Scrolls variants noted.

Verse 17’s simchah (“pleasure”) and “wine and oil” (yayin v’shemen) denote excess; “poor” (resh) reflects consequences; cross-reference Proverbs 23:20–21. Verse 18’s “ransom” (kofer) suggests divine justice where the wicked bear punishment; cf. Isaiah 43:3–4. Verse 19 echoes verse 9, with ishshah as “person” for inclusivity; “desert” (eretz midbar) emphasizes solitude over strife; cf. Proverbs 21:9. Verse 20’s chokmah (“wise”) and “fool” (kesil) contrast stewardship and wastefulness; “oil” symbolizes prosperity; cross-reference Proverbs 13:7. No significant Dead Sea Scrolls variants affect this section.

Verse 21’s tsedaqah and chesed (“righteousness and kindness”) promise “life” (chayyim) and “honor” (kavod); cross-reference Matthew 5:7. Verse 22’s chokmah (“wise”) overcomes “mighty” (gibborim); “stronghold” (oz) symbolizes false security; cf. Proverbs 24:5. Verse 23’s “guards their mouth” (shomer pihu) emphasizes verbal discipline; “soul” (nefesh) denotes life; cross-reference James 3:2. Verse 24’s zadon (“proud”) and letz (“scoffer”) describe defiant arrogance; “Arrogant” translates the name for emphasis; theologically, this condemns hubris (cf. Proverbs 16:18). No notable Dead Sea Scrolls variants noted.

Verse 25’s atzel (“sluggard”) and “desire” (ta’avah) lead to death through inaction; cross-reference Proverbs 13:4. Verse 26 contrasts greed (ta’avah) with the generosity of the righteous (tsaddiq); cf. Psalm 112:9. Verse 27’s zevach resha’im (“sacrifice of the wicked”) is detestable, especially with zimmah (“evil intent”); cross-reference Proverbs 15:8. Verse 28’s “false witness” (ed sheqer) faces destruction, while “one who hears” (ish shomea) implies truthful testimony; theologically, this upholds integrity (cf. Exodus 20:16). No significant Dead Sea Scrolls variants affect this section.

Verse 29’s chazaq panim (“hardens their face”) denotes defiance; “upright” (yashar) establish their path through integrity; cross-reference Proverbs 4:26. Verse 30’s chokmah, tevunah, and etzah (“wisdom, insight, plan”) are powerless against God; “Lord” is capitalized; theologically, this affirms divine sovereignty (cf. Isaiah 55:8–9). Verse 31’s “horse” (sus) symbolizes human effort, but “victory” (t’shuah) belongs to God; cross-reference Psalm 20:7. No notable Dead Sea Scrolls variants noted, affirming Masoretic Text stability.

In verse 1, shem tov (“good name”) implies reputation and integrity, prioritized over osher (“riches”); “favor” translates chen, suggesting social grace (cf. Ecclesiastes 7:1). Verse 2’s ashir (“rich”) and rash (“poor”) are juxtaposed to emphasize divine creation (oseh, “Maker”) and equality before God (cf. Job 34:19). Verse 3’s arum (“prudent”) contrasts with peti (“simple”), where “take refuge” (chabah) implies proactive caution; “pay the price” renders anash (lit. “fined”). Verse 4’s anavah (“humility”) and yirat YHWH (“fear of the Lord”) are linked to covenant blessings (cf. Psalm 112:1–3). Verse 5’s “thorns and snares” (tzinnim u-fachim) metaphorically depict dangers; “guard their lives” translates shomer nafsho. Verse 6’s chanokh (“train”) implies dedicated instruction, with “way” (derekh) suggesting a life path; theologically, this reflects covenantal upbringing (cf. Deuteronomy 6:7). No significant Dead Sea Scrolls variants (e.g., 4Q102) alter this section, affirming Masoretic Text reliability.

Verse 7’s ashir (“rich”) and rash (“poor”) echo verse 2, with “slave” (eved) emphasizing economic servitude (cf. Proverbs 14:20). Verse 8’s zorea avlah (“sows injustice”) uses agricultural imagery, with aven (“calamity”) as the harvest; “rod of their fury” (shevet evrato) suggests fleeting power. Verse 9’s “generous” renders tov ayin (lit. “good eye”), a Hebrew idiom for generosity; “food” translates lechem, implying sustenance (cf. Psalm 41:1). Verse 10’s letz (“scoffer”) denotes a divisive figure; “drive out” (garash) implies expulsion for peace. Verse 11’s bar levav (“pure heart”) and chen sefatayim (“gracious speech”) reflect moral integrity, with “king” as a figure of favor (cf. Proverbs 16:13). Verse 12’s “eyes of the Lord” (einei YHWH) symbolize divine oversight, with “guard” (natzar) and “thwarts” (salaf) showing God’s justice; theologically, this affirms divine protection of truth (cf. Psalm 33:4). No notable Dead Sea Scrolls variants affect this section.

Verse 13’s atzel (“sluggard”) is a recurring figure in Proverbs, with “lion” (ari) as an exaggerated excuse for laziness; “streets” translates rechovot (public squares). Verse 14’s zurah (“immoral woman”) refers to an adulteress, with “deep pit” (shuchah amukah) as a metaphor for entrapment; “Lord’s wrath” (za’am YHWH) implies divine judgment (cf. Proverbs 5:3–5). Verse 15’s ivvelet (“folly”) suggests innate waywardness, with “rod of discipline” (shevet musar) indicating corrective guidance, not abuse (cf. Proverbs 13:24). Verse 16’s structure contrasts oppressing the poor (ashak dal) and favoring the rich (natan ashir), both leading to “loss” (machsor), implying moral and material ruin; theologically, this reflects covenantal justice (cf. Leviticus 19:15). No significant Dead Sea Scrolls variants noted.

Verse 17’s hateh ozen (“incline your ear”) and shama (“hear”) urge attentive learning, with “apply your heart” (shith libbeka) emphasizing internalization (cf. Proverbs 4:20). Verse 18’s “pleasant” (na’im) and “ready on your lips” suggest wisdom’s value and accessibility. Verse 19’s “trust in the Lord” (mibtach ba-YHWH) grounds wisdom in faith; “even you” translates af attah, personalizing the address. Verse 20’s “thirty sayings” (shloshim) likely refers to the following section (Proverbs 22:22–24:22), styled after Egyptian wisdom texts like Amenemope; “counsel and knowledge” (etza v’da’at) reflect wisdom’s scope. Verse 21’s “certainty” (koshet) emphasizes reliable truth, with “those who sent you” suggesting accountability (cf. Proverbs 25:13). Theologically, this section shifts to direct instruction, reinforcing covenantal wisdom. No notable Dead Sea Scrolls variants affect this section.

Verse 22’s al-tigzol dal (“do not rob the poor”) and “crush the afflicted at the gate” (daka ani b’sha’ar) address social injustice, with “gate” symbolizing the place of justice (cf. Amos 5:12). Verse 23’s “plead their cause” (yariv rivam) reflects God’s role as defender; “take the life” (kaba nefesh) implies severe judgment. Verse 24’s ba’al af (“angry person”) and “full of rage” (chemot) warn against toxic influence. Verse 25’s “snare” (moqesh) denotes moral entrapment (cf. Proverbs 13:20). Verse 26’s “pledge” (toqe’im kaf) and “guarantee” (arevim) caution against financial liability; verse 27’s “bed” (mittah) symbolizes basic possessions. Verse 28’s “ancient boundary stone” (gevul olam) refers to property markers, symbolizing respect for tradition (cf. Deuteronomy 19:14). Verse 29’s mahir biml’akhto (“skilled in their work”) emphasizes diligence, with “kings” denoting high status (cf. Ecclesiastes 10:6–7). Theologically, these verses uphold covenantal ethics—justice, caution, and integrity. No significant Dead Sea Scrolls variants noted.

Verse 1’s “consider well” translates Hebrew bin tabin (lit. “discern with understanding”), emphasizing careful discernment in a ruler’s presence. Verse 2’s “put a knife to your throat” (natatta sakkin l’lo’ekha) is a vivid idiom for self-restraint, especially against gluttony; theologically, it reflects discipline as a virtue (cf. Proverbs 25:28). Verse 3’s “deceptive food” (lechem k’zabim) implies hidden motives, warning against seduction by luxury; cross-reference Proverbs 20:17. In verse 4, “cease from your own wisdom” (mebinat’kha chadal) critiques reliance on human schemes over divine provision; cf. Ecclesiastes 5:10. Verse 5’s “riches make wings” (osah kanafayim) uses poetic imagery to depict wealth’s fleeting nature; cross-reference 1 Timothy 6:17. No significant variants in Dead Sea Scrolls (e.g., 4QProvᵇ) affect this section, affirming Masoretic Text reliability.

Verse 6’s “stingy” translates ra ayin (lit. “evil eye”), denoting envy or greed; “delicacies” mirrors verse 3, reinforcing caution against false hospitality. Verse 7’s “as he thinks in his heart” (ki k’mo sha’ar b’nafsho) reveals inner hypocrisy, a key theological theme of integrity (cf. Psalm 55:21). The direct speech, “Eat and drink,” is retained without red text, as it is not Jesus’ speech. Verse 8’s “vomit” (taqi) is a strong metaphor for regret over misplaced trust; “kind words” (na’im) reflects gracious speech wasted. Verse 9’s “fool” (k’sil) denotes one resistant to wisdom; “despise” (bazah) implies active rejection; cross-reference Proverbs 1:7. Theologically, this section warns against associating with those who lack integrity. No notable Dead Sea Scrolls variants alter this passage.

Verse 10’s “ancient boundary stone” (gevul olam) refers to traditional land markers, symbolizing justice in inheritance; “fatherless” (yatom) emphasizes care for the vulnerable (cf. Deuteronomy 19:14; 27:17). Verse 11’s “Redeemer” (go’el) is capitalized as a divine title, reflecting God’s role as protector; “He” is capitalized for deity, aligning with translation principles; cross-reference Isaiah 1:17. Verse 12’s “apply your heart” (havi lev’kha) urges intentional pursuit of wisdom, with “instruction” (musar) and “knowledge” (da’at) paralleling Proverbs 4:13. Theologically, this passage underscores God’s justice and the value of disciplined learning. No significant Dead Sea Scrolls variants noted.

Verse 13’s “discipline” (musar) implies corrective training, not merely punishment; “strike… with a rod” (shevet) reflects cultural norms of physical correction, understood as measured (cf. Proverbs 22:15). Verse 14’s “Sheol” retains the Hebrew term for the grave or underworld, emphasizing the stakes of moral guidance; cross-reference Proverbs 3:18. Verse 15’s “my child” translates ben inclusively, and “heart” (lev) underscores inner wisdom. Verse 16’s “inmost being” (kilyotay, lit. “kidneys”) is a Hebrew idiom for deep emotions; “speak what is right” (yesher) denotes moral speech. Theologically, this section highlights parental responsibility and joy in a child’s righteousness. No notable Dead Sea Scrolls variants affect this passage.

Verse 17’s “envy sinners” (qana b’chata’im) warns against coveting the wicked’s temporary gain; “fear of the Lord” (yir’at YHWH) is the antidote, a recurring theme (cf. Proverbs 1:7). Verse 18’s “future” (acharit) implies an enduring reward, with “hope” (tiqvah) tied to covenant faithfulness; cross-reference Psalm 37:37–38. Verse 19’s “direct your heart” (takhen lev’kha) emphasizes intentional focus on wisdom’s path. Verse 20’s “drunkards” (sove’im) and “gluttonous eaters” (zolelei basar) denote excess; cross-reference Proverbs 23:2–3. Verse 21’s “poverty” (rush) and “rags” (begadim) depict consequences of indulgence. Theologically, this section contrasts fleeting pleasures with lasting divine reward. No significant Dead Sea Scrolls variants noted.

Verse 22’s “gave you life” (yalad’kha) emphasizes parental authority and care; “despise” (tibuz) warns against disrespecting aged parents (cf. Exodus 20:12). Verse 23’s “buy” (q’neh) implies valuing truth and wisdom at any cost, with “do not sell” reinforcing their permanence; cross-reference Proverbs 4:5–7. Verse 24’s “righteous” (tzaddiq) and “wise” (chakam) are parallel, linking moral and intellectual virtue. Verse 25’s “her who bore you” (yoledet’kha) echoes verse 22, reinforcing maternal honor. Theologically, this passage upholds family respect and the pursuit of divine wisdom. No notable Dead Sea Scrolls variants affect this section.

Verse 26’s “give me your heart” (t’nah lib’kha) calls for wholehearted devotion to wisdom, with “observe my ways” (d’rakay) urging adherence to parental teaching. Verse 27’s “deep pit” (shuchah amuqqah) and “narrow well” (be’er tzarah) are metaphors for entrapment by immorality; “forbidden woman” (zarah) denotes an adulteress or outsider (cf. Proverbs 5:3–5). Verse 28’s “lies in wait” (ta’arob) likens the seductress to a predator; “faithless” (bog’dim) implies covenant betrayal. Theologically, this warns against sexual sin as spiritual and social ruin; cross-reference Proverbs 7:21–27. No significant Dead Sea Scrolls variants noted.

Verse 29’s rhetorical questions use mi (“who”) to vividly depict drunkenness’s consequences; “redness of eyes” (chaklillut enayim) suggests physical toll. Verse 30’s “mixed drinks” (mimsak) refers to strong or spiced wine, intensifying excess; cross-reference Isaiah 5:22. Verse 31’s “sparkles” (yinaten) and “goes down smoothly” (halak b’meysharim) highlight wine’s deceptive allure. Verse 32’s “serpent” (nachash) and “viper” (tzif’oni) emphasize deadly outcomes; cf. Proverbs 20:1. Verse 33’s “strange things” (zarot) and “perverse things” (tahpukhot) suggest distorted perception and speech. Verse 34’s “midst of the sea” and “top of a mast” depict disorientation; verse 35’s direct speech (not in red, as it is not Jesus’ words) portrays addiction’s denial. Theologically, this passage warns against intoxication’s physical, mental, and spiritual ruin. No notable Dead Sea Scrolls variants affect this section.

Verse 1’s al-t’qanne (“do not envy”) uses a Piel imperative, emphasizing strong prohibition against envying the wicked (rasha’im), a term denoting active unrighteousness; “company” renders the implied fellowship in chaver, aligning with inclusivity. Verse 2’s “devise violence” translates chamas, a term for destructive intent, paralleled with “trouble” (amal), indicating harmful speech; cross-reference Psalm 37:1 for similar warnings against envying evildoers. Verse 3’s “house” (bayit) symbolizes family or legacy, built by chokhmah (wisdom); “established” (kun) implies stability through tevunah (understanding). Verse 4’s “knowledge” (da’at) fills rooms with “precious and pleasing treasures” (kol-y’qar v’na’im), metaphorically denoting wisdom’s benefits; cross-reference Proverbs 3:14–15 for wisdom’s value. Theologically, these verses contrast the futility of wickedness with wisdom’s enduring rewards, rooted in covenantal principles. No significant Dead Sea Scrolls variants (e.g., 4Q103) alter this section, affirming Masoretic Text reliability.

Verse 5’s “wise person” translates geber chokhmah, with geber retained as gender-specific (“person” for inclusivity where possible, but here context suggests a male figure); “strong” and “might” render oz and koach, emphasizing wisdom’s empowerment. Verse 6’s “wise guidance” (tachbulot) implies strategic counsel, with “war” (milchamah) possibly literal or metaphorical; “many counselors” reflects rov yo’etz, promising victory (t’shu’ah); cross-reference Proverbs 20:18 for planning with counsel. Verse 7’s “too high” (ramah) indicates wisdom’s inaccessibility to the fool (evil), who is silent at the “gate” (sha’ar), the place of public discourse; theologically, this underscores wisdom’s divine origin (cf. 1 Corinthians 1:25). No notable Dead Sea Scrolls variants affect this section.

Verse 8’s “schemer” translates ba’al m’zimmot (lit. “master of schemes”), with zimmot denoting malicious intent. Verse 9’s “schemes of folly” (zimmot iwelet) links folly to sin (chatta’t), and “mocker” (letz) is scorned for derision; cross-reference Proverbs 1:22. Verse 10’s “falter” (rapah) implies weakness under pressure, with “small” (tzar) emphasizing limited resilience. Verse 11’s imperatives “rescue” (chaletz) and “save” (chashakh) urge intervention for the condemned, reflecting covenantal justice; cross-reference Psalm 82:4. Verse 12’s “He” capitalizes divine pronouns, with “weighs hearts” (taken levavot) and “guards your soul” (notzer nafsheka) affirming God’s omniscience and justice; “repay” (heshiv) echoes retribution theology (cf. Romans 2:6). No significant Dead Sea Scrolls variants noted.

Verse 13’s “honey” and “honeycomb” (d’vash, nofet) are literal but symbolize delightful wisdom; “good” and “sweet” reflect sensory appeal, paralleled in verse 14. Verse 14’s “wisdom to your soul” (chokhmah l’nafsheka) ties wisdom to spiritual vitality, with “future” (acharit) and “hope” (tiqvah) promising enduring reward; cross-reference Psalm 19:10 for wisdom’s sweetness. Theologically, this imagery underscores wisdom’s divine desirability, aligning with covenantal blessings. No notable Dead Sea Scrolls variants affect this section.

Verse 15’s “lie in wait” (al-t’erov) and “plunder” (al-t’shadded) use imperatives addressing the “wicked one” (rasha), with “dwelling” (naveh) and “resting place” (r’vatz) denoting the righteous’ security. Verse 16’s “seven times” signifies completeness, emphasizing the righteous’ resilience (qum, “rise again”) versus the wicked’s downfall (kashal); cross-reference Job 5:19 for deliverance imagery. Theologically, this reflects divine protection and justice (cf. Psalm 34:19). No significant Dead Sea Scrolls variants noted.

Verse 17’s “rejoice” (al-tismach) and “be glad” (al-yagel) prohibit gloating, with “enemy” (oyev) and “stumbling” (kashal) indicating personal foes. Verse 18’s “Lord” capitalizes the divine name, with “displeased” (ra’ah b’eynav, lit. “evil in His eyes”) and “turn His anger” (heshiv appo) suggesting divine justice; cross-reference Obadiah 1:12. Verse 19 echoes verse 1, with “fret” (al-titchar) and “envy” (al-t’qanne) reinforcing earlier warnings. Verse 20’s “no future” (ein acharit) and “lamp… snuffed out” (ner r’sha’im yid’akh) denote the wicked’s doom; cross-reference Proverbs 13:9. Theologically, this emphasizes humility and trust in divine retribution. No notable Dead Sea Scrolls variants affect this section.

Verse 21’s “fear” (yare) applies to both “Lord” (capitalized) and “king” (melekh), urging loyalty to divine and human authority; “rebels” translates shonim (lit. “those who change”), implying disloyalty. Verse 22’s “calamity” (ed) and “ruin” (pid) suggest swift judgment, with “both” likely referring to divine and royal retribution; cross-reference Romans 13:1–2 for submission to authorities. Theologically, this reflects covenantal order and divine sovereignty. No significant Dead Sea Scrolls variants noted.

Verse 23’s “sayings of the wise” marks a new section, with “partiality” (hakkar panim, lit. “recognize faces”) denoting biased judgment, deemed “not good” (lo-tov); cross-reference Leviticus 19:15. Verse 24’s “curse” (qalal) and “denounce” (za’am) reflect communal outrage at injustice. Verse 25’s “rebuke” (yokhiach) brings “delight” (na’im) and “blessing” (birkat tov), emphasizing just correction; cross-reference Proverbs 15:23. Verse 26’s “kisses the lips” is a metaphor for truthful speech’s value, with “honest answer” rendering davar yashar. Theologically, this upholds justice as a divine mandate. No notable Dead Sea Scrolls variants affect this section.

Verse 27’s “prepare” (haken) and “make ready” (takhin) emphasize diligent planning, with “house” (bayit) symbolizing family or legacy; the agricultural context suggests prioritizing provision. Verse 28’s “without cause” (chinnam) prohibits baseless accusations, with “deceive” (pattah) warning against false testimony; cross-reference Exodus 20:16. Verse 29 condemns retribution, with “repay” (ashiv) echoing verse 12 but rejecting vengeance; cross-reference Romans 12:17–19 for non-retaliation. Theologically, this promotes diligence, integrity, and forgiveness, reflecting covenantal ethics. No notable Dead Sea Scrolls variants noted.

Verse 30’s “sluggard” (ish atzel) and “lacking sense” (chasar lev) depict negligence. Verse 31’s “thorns” (qimmosh) and “nettles” (charul) symbolize neglect, with “broken down” (nittatz) indicating ruin. Verse 32’s “considered” (shith lev) and “received instruction” (laqach musar) emphasize learning from observation. Verses 33–34 repeat Proverbs 6:10–11, with “prowler” (mithallek) and “armed person” (ish magen) personifying poverty’s suddenness; cross-reference Proverbs 10:4. Theologically, this warns against laziness, promoting diligence as a covenantal virtue. No significant Dead Sea Scrolls variants affect this section.

Verse 1’s mishlei Shlomo (“proverbs of Solomon”) indicates authorship, with “transcribed” rendering he’etiqu (lit. “copied out”), reflecting Hezekiah’s scribal compilation (cf. 2 Chronicles 29:30 for Hezekiah’s literary efforts). Verse 2’s “conceal” (sater) and “search out” (chaqar) contrast divine mystery with human inquiry, theologically affirming God’s sovereignty and human responsibility; cross-reference Deuteronomy 29:29. In verse 3, “unsearchable” (ein cheqer) underscores the complexity of royal motives, paralleling divine inscrutability (cf. Romans 11:33). Verse 4’s “dross” (sigu) and “vessel” (keli) form a metallurgical metaphor for purification, applicable to moral refinement. Verse 5 extends this, with “wicked” (rasha) implying corrupt advisors; “established in righteousness” (tikkon ba-tsedeq) reflects divine justice stabilizing governance (cf. Proverbs 16:12). No significant Dead Sea Scrolls variants (e.g., 4Q103) affect this section; Masoretic Text is stable.

Verse 6’s “exalt yourself” (titpa’er, from pa’ar, “glorify”) warns against self-promotion, with “nobles” rendering gedolim (lit. “great ones”). Verse 7’s “Come up here” translates aleh henna, reflecting social elevation; theologically, humility precedes honor (cf. Luke 14:10). In verse 8, “hastily” (maher) and “judgment” (riv, “dispute”) caution against rash litigation, with “shames” (kalam) implying public reproach. Verse 9’s “privately” infers from riv and context, emphasizing discretion; cross-reference Matthew 18:15 for private conflict resolution. Verse 10’s “curse” (qalal) and “disgrace” (dibbah, lit. “bad report”) warn of reputational harm. Theologically, these verses promote humility and discretion in social interactions. No notable Dead Sea Scrolls variants affect this section.

Verse 11’s “fitly spoken” renders al-ofnayw (lit. “on its wheels”), suggesting timeliness and appropriateness; “apples of gold” (tappuchei zahav) may denote oranges or citruses, vivid imagery; cross-reference Proverbs 15:23. Verse 12’s “wise reprover” (mokiyach chakam) and “listening ear” (ozen shoma’at) emphasize receptive wisdom. Verse 13’s “coolness of snow” (tsinnat-sheleg) evokes rare refreshment in harvest heat, with “soul” (nefesh) denoting emotional vitality; cross-reference Proverbs 13:17. Verse 14’s “clouds and wind without rain” metaphorically depict empty promises, with “boasts” (mithallel) implying false generosity; cf. Jude 12. Theologically, these verses highlight the value of timely words and faithful service. No significant Dead Sea Scrolls variants noted.

Verse 15’s “patience” (orek appayim, lit. “length of nostrils”) denotes forbearance, with “gentle tongue” (lashon rak) implying soft speech; “break a bone” is hyperbolic for persuasive power (cf. Proverbs 16:14). Verse 16’s “honey” (devash) symbolizes abundance, with “vomit” (qayah) warning against excess; cross-reference Proverbs 25:27. Verse 17’s “seldom” infers from yaqar (lit. “make precious”), urging moderation in visits to avoid “hate” (sane). Verse 18’s “club, sword, sharp arrow” (mephats, cherev, chets) depict destructive false testimony; cross-reference Exodus 20:16. Verse 19’s “broken tooth” and “lame foot” (shen nishberet, regel ma’adah) illustrate unreliable support; cf. Psalm 55:12–14. Theologically, these verses emphasize patience, moderation, and integrity. No notable Dead Sea Scrolls variants affect this section.

Verse 20’s “vinegar on a wound” translates chomets al-nater, likely soda or lye, aggravating pain; “heavy heart” (lev ra) denotes sorrow, making songs inapt (cf. Ecclesiastes 3:4). Verse 21’s “enemy” (sone) and provision of “bread” and “water” reflect radical generosity; cross-reference Exodus 23:4–5. Verse 22’s “burning coals” (gechalim) may imply shame or repentance, not literal harm, with divine reward (YHWH yishallem) affirming God’s justice (cf. Romans 12:20). Verse 23’s “north wind” (tsafon) and “sly tongue” (lashon seter) evoke inevitable consequences, with “angry face” (panim niz’amim) indicating disapproval. Theologically, these verses advocate empathy, kindness to enemies, and the consequences of speech. No significant Dead Sea Scrolls variants noted.

Verse 24’s “contentious woman” (ishshah midyanim) reflects domestic strife, with “corner of a roof” (pinat gag) indicating isolation as preferable; cross-reference Proverbs 21:9. Verse 25’s “cold water” (mayim qarim) and “weary soul” (nefesh ayeifah) evoke refreshment; “good news” (shemu’ah tovah) implies rare, valued reports (cf. Proverbs 15:30). Verse 26’s “muddied spring” (ma’ayan nirpas) and “polluted well” (be’er nishchat) depict compromised integrity; “yields” (mote) suggests wavering under pressure (cf. Psalm 1:3–4). Verse 27 echoes verse 16, with “honey” symbolizing excess and “seek one’s own glory” (kavod kaved) warning against pride; cf. Proverbs 27:2. Verse 28’s “city breached” (ir perutsah) and “without walls” illustrate vulnerability due to lack of “self-control” (mosar ruach, lit. “restraint of spirit”). Theologically, these verses emphasize peace, integrity, and discipline. No notable Dead Sea Scrolls variants affect this section.

The Hebrew term *ksîl* (transliterated as kəsîl, noun masculine singular) appears repeatedly in this paragraph, literally meaning “stupid” or “dull one,” referring to someone lacking moral or intellectual discernment rather than mere ignorance; the translation “fool” maintains fidelity to the MT while using inclusive language where the context allows generalization beyond gender-specific references. In verse 1, the simile uses *kaššeleg baqqayiṣ wəḵammāṭār baqqāṣîr* (like snow in summer and rain in harvest), with the preposition *k-* emphasizing comparison, highlighting incongruity—grammatically, it’s a construct chain underscoring seasonal inappropriateness, theologically implying that honoring the unwise disrupts divine order, akin to unnatural weather patterns (cross-reference: Proverbs 17:7; 19:10). Verse 2 employs *kaṣṣippôr lānûd kaddrôr lāʿûp̄* (like a bird to flitting, like a swallow to flying), with infinitive constructs for “flitting” and “flying,” literally conveying aimless motion; the curse (*qillat ḥinnām*, curse without cause) is negated with *lōʾ tābôʾ* (not comes), theologically affirming providence where baseless harm cannot land, paralleling Deuteronomy 23:5. Verses 4-5 present an antithetical pair, a common proverbial structure, with *ʿānâ* (answer) in imperative form; the apparent contradiction is resolved contextually—avoid mimicking folly to prevent equivalence (verse 4), yet refute it to prevent self-deception (verse 5)—grammatically using *pen* (lest) clauses, theologically teaching wisdom in discernment (cross-reference: Proverbs 9:7-8; Matthew 7:6 in NT parallel). Verse 6 uses *šōlēaḥ dəbar bəyad-kəsîl* (sends word by hand of fool), with *k-* preposition for “like,” literally “cuts off feet, drinks violence,” implying self-inflicted harm; theologically, warns against entrusting tasks to the unreliable, echoing Psalm 141:10. Verse 7’s *daləyû šallayim ləpiṣṣēaḥ ûmāšāl bəpî kəsîlîm* (dangle legs to lame and proverb in mouth of fools) employs parallelism, with verbs in Qal stem for “dangle” (useless), theologically illustrating futility (cross-reference: Proverbs 17:7). Verse 8’s *kəṣôr-ʾeben bəmargēmâ* (like binding stone in sling) is obscure in MT, possibly idiomatic for pointless action; alternative translation “like one who puts a stone in a heap,” but chosen rendering follows contextual logic of waste. Verse 9 parallels verse 7 but with *maʿăleh ḥôaḥ bəyad-šikkôr* (goes up thorn in hand of drunkard), Niphal stem for “goes up,” emphasizing unintended harm. Verse 10 is textually challenging in MT (*rab məḥôllēl kol wəśōkēr kəsîl wəśōkēr ʿōbərîm*), literally “great wounding all and hires fool and hires passersby”; modern renderings avoid KJV’s interpretive “great God,” opting for simile of reckless hiring, with possible variants noted in footnotes (e.g., “or hires a fool or passersby” aligning with Septuagint influences, though MT primary); theologically, cautions against indiscriminate associations (cross-reference: Proverbs 14:4). Verse 11’s *kəkeleb šāb ʿal-qēʾô* (like dog returns on vomit) uses Qal participle, quoted in 2 Peter 2:22, theologically depicting habitual sin. Verse 12 employs rhetorical question with *rāʾîtā ʾîš ḥākām bəʿênāyw* (see a man wise in his eyes), shifted to gender-neutral “person…their” for inclusivity where Hebrew *ʾîš* allows; *tiqwâ* (hope) contrasts, theologically prioritizing humility (cross-reference: Proverbs 3:7; Romans 12:16).

The Hebrew *ʿāṣēl* (transliterated as ʿāṣēl, noun masculine singular, from root meaning “sluggish”) is rendered “lazy person” for modern inclusivity, avoiding archaic “slothful” while capturing moral indolence; appears four times, structuring the paragraph via repetition. Verse 13’s *ʾāmar ʿāṣēl ʾărî baderek ʾărî bərəḥōbôt* (says lazy lion in way, lion in streets) uses exclamatory parallelism, grammatically with no verb for immediacy; theologically, exposes excuses for inaction, cross-referencing Proverbs 22:13. Verse 14’s simile *kədelet tissôb ʿal-ṣîrāh wəʿāṣēl ʿal-miṭṭātô* (like door turns on hinge and lazy on bed) employs Qal imperfect for ongoing action, highlighting pointless repetition. Verse 15 parallels Proverbs 19:24, with *ṭāman yādô baṣṣalaḥat nəlʾâ ləhăšîbāh ʾel-pîhû* (hides hand in dish, wearied to return to mouth), Niphal stem for “wearied”; theologically, satirizes extreme laziness. Verse 16’s *ḥākām ʿāṣēl bəʿênāyw miššibʿâ məšîbê ṭāʿam* (wiser lazy in eyes than seven returning reason) uses comparative *min* preposition, with “seven” as idiomatic for completeness; theologically, critiques self-delusion (cross-reference: Proverbs 12:15; Isaiah 5:21).

This standalone proverb uses *maḥăzîq bəʾoznê-kāleb ʿōbēr* (grasps in ears of dog passing), with Hifil participle for “grasps,” literally conveying reckless provocation; *ʿōbēr* (passing) implies transience. The second clause *mitʿabbēr ʿal-rîb lōʾ lô* (meddles on strife not to him) employs Hitpael stem for self-involvement; translated gender-neutrally as “someone” where Hebrew allows. Theologically, warns against unnecessary conflict, emphasizing wisdom in restraint (cross-reference: Proverbs 20:3; 1 Thessalonians 4:11).

Verse 18’s *kəmitlahələhâ hayyōreh ziqîn ḥiṣṣîm wāmāwet* (like madman shooting firebrands arrows and death) uses Hitpolel stem for “madman,” with accusatives for objects shot; grammatically incomplete, flowing into verse 19 for completion, a poetic enjambment. Verse 19’s *kēn ʾîš rimmâ ʿamîtô wəʾāmar hălôʾ məśaḥēq ʾānî* (so man deceives neighbor and says not joking I) employs Piel stem for “deceives,” with rhetorical question; shifted to gender-neutral “one…their.” Theologically, equates deceitful humor with deadly recklessness, highlighting relational harm (cross-reference: Proverbs 10:23; Ephesians 5:4).

The term *nîrgān* (gossip, from root “murmur”) in verses 20 and 22, Qal participle, literally “whisperer” or “talebearer,” rendered “gossip” for modern clarity. Verse 20’s *bəʾēpes ʿēṣîm tikbeh-ʾēš ûbəʾên nîrgān yišətōq māḏôn* (in lack wood extinguished fire and in no whisperer quiets strife) uses Qal imperfect for ongoing cessation. Verse 21’s *peḥām ləgeḥālîm wəʿēṣîm ləʾēš wəʾîš mədānîm ləḥarḥar rîb* (charcoal to coals and wood to fire and man contentions to kindle strife) parallels, with infinitive “to kindle”; “quarrelsome person” for inclusivity. Verse 22 repeats Proverbs 18:8, *dibrê nîrgān kəmitlaḥămîm wəhēm yārədû ḥadrê-bāṭen* (words whisperer like dainty morsels and they descend chambers belly), Piel stem for “go down”; theologically, illustrates gossip’s addictive, destructive nature (cross-reference: Proverbs 16:28; James 3:5-6).

This paragraph focuses on deceit, with *śəpātāyim dōləqîm wəlēb rāʿ* (lips burning and heart evil) in verse 23, simile using *k-*; *kesep sîgîm məṣuppâ ʿal-ḥāreś* (silver dross overlaid on potsherd) literally conveys superficial allure over worthlessness. Verse 24’s *bəśəpātāyw yitnakkēr śônēʾ ûbəqirbô yāšît mirmâ* (with lips disguises hater and within sets deceit), Hitpael for “disguises”; “enemies” plural neutral. Verse 25 uses imperative *ʾal-taʾămēn* (do not believe), with “seven” for totality (*šebʿ tôʿēbôt bəlibbô*). Verse 26’s *tikkaśeh śinʾâ bəmaśšāʾôn tiggāleh rāʿātô baqqāhāl* (covered hatred in deception revealed evil in assembly), Niphal and Pual stems; theologically, assures divine exposure (cross-reference: Psalm 64:2-8). Verse 27’s reciprocity *kōreh-šahat bāh yippōl wəgōlēl ʾeben ʾēlāyw tāšûb* (digs pit in it falls and rolls stone to him returns), Qal imperfect for inevitability; echoes Psalm 7:15-16. Verse 28’s *ləšôn-šeqer yiśnāʾ dakkāyw ûpî ḥălāqôt yaʿăśeh midḥeh* (tongue lie hates crushed by it and mouth smooth makes ruin), theologically concluding the chapter on verbal harm’s consequences (cross-reference: Proverbs 12:18; Psalm 52:2-4).

The Hebrew verb “tithallel” (from “halal”) literally means “boast” or “praise oneself,” emphasizing self-aggrandizement, which is rendered here as “boast” for modern clarity and to avoid archaic forms like “glory thyself.” The phrase “mah-yeled yom” is a literal idiomatic expression meaning “what a day may give birth to,” translated as “what a day may bring” to convey uncertainty in accessible English without adding interpretive content. Grammatically, the verse uses a prohibitive construction (“al-“) for a strong command, underscoring a warning against presumption. Theologically, this proverb highlights human limitations and the sovereignty of God over the future, promoting humility and dependence on divine providence; it echoes themes in Ecclesiastes 3:22 and cross-references James 4:13-15 in the New Testament, where similar warnings against arrogant planning appear. No gender-specific terms are present, allowing for neutral “you” to maintain inclusivity.

“Yehallelkha” combines “halal” (praise) with a suffix for “you,” literally “let praise you,” translated as “let someone else praise you” to use inclusive, modern language while preserving the imperative tone. “Zar” means “another” or “stranger” (often implying someone outside one’s circle), and “nokhri” reinforces “foreigner” or “outsider,” rendered as “someone else” and “a stranger” for readability without altering the contrast between self-praise and external commendation. Grammatically, the verse employs parallelism, a common Hebrew poetic device, with “mouth” and “lips” as synonyms for self-expression. Theologically, this promotes humility and warns against self-promotion, which can lead to deception or pride; it aligns with Proverbs 25:27 on the dangers of seeking one’s own glory and cross-references 2 Corinthians 10:18, where commendation from the Lord is valued over self-commendation.

For verse 3: “Kobed-even” literally “heaviness of stone,” with “netel hachol” as “burden of the sand,” translated into modern equivalents “heavy” and “burden” for clarity, avoiding archaic weights. “Ka’as ‘ewil” means “wrath of a fool,” where “‘ewil” denotes a morally stubborn or senseless person, rendered as “fool’s anger” to capture the ethical dimension. Grammatically, the comparative “kabed mishneyhem” (“heavier than the two of them”) uses hyperbole for emphasis. Theologically, this illustrates the destructive weight of uncontrolled emotions, especially in the unwise, urging self-control; it ties into broader wisdom themes in Proverbs 14:29 on slow anger and cross-references Ephesians 4:26, advising against letting anger persist. For verse 4: “Akhzariyut chemah” literally “cruelty of wrath,” with “shetef af” as “flood of anger,” translated as “cruel” and “like a flood” to evoke vivid, modern imagery of overwhelming force. “Qin’ah” means “jealousy” or “envy,” often with passionate intensity, kept as “jealousy” for fidelity. Grammatically, the rhetorical question “umi ya’amod” (“who can stand”) heightens the comparison, implying none can. Theologically, this ranks jealousy as the most dangerous passion, capable of inciting sin; it reflects Genesis 4:5-8 (Cain’s jealousy) and cross-references Proverbs 6:34 on jealousy’s unyielding nature, emphasizing the need for guarding the heart (Proverbs 4:23). These verses are grouped due to their shared theme of escalating emotional burdens, from anger to jealousy.

For verse 5: “Towbah tokachat megalah” literally “better rebuke open,” with “me’ahabah setumah” as “than love hidden,” rendered concisely in modern English to preserve the antithetical parallelism. Grammatically, it’s a nominal sentence for proverbial brevity. Theologically, this values honest confrontation for growth over unspoken affection, promoting relational integrity; it parallels Proverbs 27:6 on faithful wounds and cross-references Leviticus 19:17, commanding rebuke of neighbors to avoid bearing sin. For verse 6: “Ne’emanim petse’e oheb” literally “faithful wounds of a lover/friend,” translated as “faithful…wounds of a friend” with “oheb” as “friend” for inclusivity (Hebrew can imply platonic affection). “Neshiqot sone” means “kisses of a hater/enemy,” with “na’tarot” as “profuse/deceitful.” Grammatically, parallelism contrasts actions. Theologically, this discerns true friendship through corrective pain versus flattery’s harm; cross-references Psalm 141:5 on righteous rebuke and Galatians 4:16 on truth-telling despite offense. Grouped as a thematic pair on the value of honest friendship over concealed or deceptive interactions.

“Nefesh seve’ah” literally “soul sated,” rendered as “satisfied person” using “person” for gender-neutral “nefesh” (soul/self). “Tevus nofet” means “tramples honeycomb,” symbolizing disdain. Grammatically, antithetical structure. Theologically, illustrates perspective shaped by need, warning against ingratitude; cross-references Proverbs 25:16 on excess honey and Luke 6:21 on hunger’s fulfillment.

“Tsippor nodedet” literally “bird wandering,” with “ish noded mimqomo” as “man wandering from his place,” translated gender-neutrally as “person…home” since “ish” can be generic. Grammatically, simile for vulnerability. Theologically, stresses stability and roots; cross-references Psalm 84:3 on birds’ nests and Proverbs 27:10 on not forsaking friends.

For verse 9: “Shemen uqtoret” literally “oil and incense,” modernized as “perfume and incense.” “Metheq re’eh” means “sweetness of a friend,” from “etsah nefesh” (“counsel of soul”). Grammatically, metaphorical. Theologically, values deep friendship; cross-references Proverbs 15:22 on counsel and Ecclesiastes 4:9-10 on companions. For verse 10: “Re’akha…re’eh avikha” literally “your friend…friend of your father,” inclusive as “parent’s” for “avikha.” “Achikha” means “your brother/relative.” Grammatically, imperative with comparison. Theologically, prioritizes reliable relationships; cross-references Proverbs 17:17 on friends in adversity and 18:24 on closer-than-brother friends. Grouped for their emphasis on the enduring benefits of close friendships and counsel.

“Chakham beni” literally “be wise, my son,” rendered as “my child” for inclusivity. “Yesammach libbi” means “make glad my heart.” Grammatically, imperative. Theologically, parental wisdom transmission; cross-references Proverbs 10:1 on wise children and 23:15 on heart rejoicing.

“Arum ro’eh ra’ah” literally “shrewd sees evil,” as “prudent…danger.” “Petayim” means “simple/naive.” Grammatically, contrast. Theologically, foresight in wisdom; cross-references Proverbs 22:3 (nearly identical) and 14:16 on wise caution.

“Laqach begdo” literally “take his garment,” imperative. “Zar…nokhriyyah” means “stranger…foreign woman/outsider.” Grammatically, echoes Proverbs 20:16. Theologically, warns against foolish risks; cross-references Proverbs 6:1-5 on sureties.

“Mebarekh re’ehu” literally “blesses his neighbor,” as “friend.” “Hashkem baboqer” means “rising early.” Grammatically, ironic. Theologically, untimely actions harm; cross-references Proverbs 25:20 on inappropriate cheer.

For verse 15: “Delef tered” literally “dripping continual,” simile. “Eshet midyanim” means “woman of contentions,” gender-neutral intent but retained as “spouse” where context allows, though Hebrew specifies “wife”—translated faithfully as “quarrelsome spouse” for modern inclusivity without alteration. Grammatically, comparison. Theologically, enduring annoyances; cross-references Proverbs 19:13 on contentious wives. For verse 16: This continues verse 15’s thought. “Tsafran” literally “hide/restrain her,” but plural “them” in context refers to the dripping/spouse. “Qara’ shemen yemino” means “calls oil his right hand.” Grammatically, elusive metaphors. Theologically, futility in control; implies wisdom in choosing partners. Grouped as a connected simile extending the annoyance metaphor.

“Barzel bebarzel” literally “iron with iron,” “yachad pene-re’ehu” as “together the face of his friend.” Gender-neutral “person…another.” Grammatically, reciprocal. Theologically, mutual growth; cross-references Hebrews 10:24 on spurring one another.

“Notser te’enah” literally “keeps fig tree.” “Shomer adonav” means “guards his lords,” as “protects their master” for neutrality. Grammatically, parallelism. Theologically, diligence rewarded; cross-references Galatians 6:7 on reaping.

“Mayim panim lepanim” literally “water face to face.” “Lev ish le’ish” as “heart of man to man,” neutral “one’s heart…person.” Grammatically, simile. Theologically, self-revelation; cross-references Psalm 64:6 on inward thoughts.

“She’ol va’avaddon” literally “Sheol and Abaddon,” as “Death and Destruction.” “Eyne ha’adam” means “eyes of man,” neutral “human eyes.” Grammatically, comparison. Theologically, insatiable desires; cross-references Ecclesiastes 1:8 on eyes not filled.

“Matsref lakesef” literally “crucible for silver.” “Va’ish lefi mahalalo” as “and a man to the mouth of his praise.” Neutral “people…their.” Grammatically, analogy. Theologically, praise reveals character; cross-references Proverbs 12:8 on commendation.

“Im-tikhtosh et-ha’ewil” literally “if you pound the fool.” Neutral “them…their.” Grammatically, hypothetical. Theologically, incorrigibility; cross-references Jeremiah 5:3 on unyielding fools.

For verse 23: “Yada’ teda’ pene tsonkha” literally “knowing know the face of your sheep.” Imperative. Theologically, responsible stewardship; cross-references Psalm 23 on shepherding. For verse 24: “Ki lo le’olam chosen” literally “for not forever riches.” Grammatically, reason clause. Theologically, transience of wealth; cross-references Proverbs 23:5 on fleeting riches. For verse 25: “Galah chatsir” literally “revealed hay.” Descriptive. Theologically, seasonal provision; cross-references Psalm 104:14 on grass for cattle. For verse 26: “Kevasim lilvushekha” literally “lambs for your clothing.” Grammatically, continuation. Theologically, benefits of care; ties to verse 23. For verse 27: “Day chalav ‘izzim” literally “sufficiency milk of goats.” “Lemachor beitekha” as “food of your house,” “ulechayot na’aroteykha” as “life of your maidens”—retained gender-specific “female servants” for “na’arot” (young women). Grammatically, conclusion. Theologically, abundance from diligence; cross-references Proverbs 12:11 on tending land. These verses are grouped as a cohesive unit on diligent care for resources and its rewards, forming a natural extended proverb.

The Hebrew term “rashaim” literally means “wicked” or “guilty ones,” referring to those who live in moral rebellion against God’s standards. The verb “nasu” (Qal perfect 3rd person common plural) indicates a completed action of fleeing, emphasizing the habitual paranoia of the ungodly. “RodEph” (Qal participle) for “pursues,” negated by “ein” to show absence. For the righteous (“tsaddiqim”), “yibtah” (Qal imperfect 3rd person masculine singular) conveys ongoing confidence. Translation choice: “Bold as a lion” updates the KJV’s archaic phrasing while preserving the simile of “kikphir” (young lion), symbolizing fearlessness. Theological implication: This proverb highlights the psychological contrast between guilt-induced fear in the wicked and the secure assurance of the righteous, rooted in divine approval; it underscores Proverbs’ theme of wisdom leading to stability. Cross-references: Leviticus 26:36 (wicked fleeing imagined sounds), Psalm 53:5 (ungodly in dread without cause), Proverbs 14:26 (confidence in fearing the Lord).

“Pesha” literally denotes “transgression” or “rebellion,” implying moral or social breakdown in “erets” (land or country). “Rabim” means “many,” applied to “sareha” (princes or leaders), suggesting political instability from frequent changes. The contrasting “adam mebin yodea” refers to a “person of understanding and knowledge,” using gender-neutral “person” for “adam” where context allows inclusivity. “Ya’arik” (Hifil imperfect) literally “prolongs,” here for stability (“ken,” thus or right order). Translation choice: “Stability is prolonged” modernizes KJV’s “shall be prolonged” for clarity, avoiding archaisms. Theological implication: Sin leads to chaos and leadership turnover, while wise governance rooted in discernment brings enduring order, reflecting God’s design for society. Cross-references: Proverbs 29:4 (just king establishes land), Isaiah 3:1-5 (removal of leaders due to sin), 1 Kings 15:28-30 (dynastic instability from transgression).

“Geber rash” literally “man poor,” rendered gender-neutrally as “poor person” since context focuses on socioeconomic action, not gender. “Osheq dallim” means “oppresses the poor,” with “osheq” implying extortion or fraud. The simile uses “matar socheph,” a “sweeping rain” that erodes rather than nourishes, leaving “ein lechem” (no bread/food). Grammar: Participles “rash” and “osheq” indicate ongoing behavior. Translation choice: “Driving rain” updates “sweeping rain” for modern imagery of destructive downpour. Theological implication: Even the disadvantaged can perpetuate injustice, akin to self-destructive folly; it warns against intra-class exploitation, emphasizing God’s concern for the vulnerable. Cross-references: Proverbs 22:16 (oppressing poor for gain leads to poverty), Matthew 18:28-30 (unforgiving servant analogy), Amos 8:4-6 (trampling the needy).

“Ozbei torah” literally “forsakers of instruction/law,” where “torah” encompasses divine teaching. “Yehallelu rasha” (Piel) means “praise the wicked,” implying endorsement. Contrasting “shomrei torah” “keepers of the law,” with “yitgaru bam” (Hitpael) “contend/strive against them.” Grammar: Participles for habitual actions, imperfects for ongoing. Translation choice: “Contend with them” clarifies opposition without archaic “strive.” Theological implication: Abandoning God’s law aligns one with evil, while obedience prompts resistance to wickedness, illustrating moral polarity in wisdom ethics. Cross-references: Psalm 119:53 (indignation at forsaking law), Romans 1:32 (approving those who practice evil), Proverbs 17:15 (justifying wicked is abomination).

“Anshei ra” literally “men of evil,” gender-neutrally “evil people” for inclusivity. “Lo yavinu mishpat” “do not understand justice/judgment.” “Mevaqshei YHWH” (Piel) “seekers of Yahweh,” rendered “Lord” per deity capitalization. “Yavinu kol” (understand all). Grammar: Imperfect verbs for general truths. Translation choice: “Understand it fully” captures “kol” (all) for comprehensive insight. Theological implication: Moral corruption blinds to ethical discernment, while pursuing God grants holistic wisdom, tying to Proverbs’ fear of the Lord as wisdom’s beginning. Cross-references: Proverbs 2:6-9 (Lord gives understanding of justice), Isaiah 6:9-10 (hardened hearts lack understanding), John 7:17 (doing God’s will leads to knowledge).

“Tov rash holekh betummo” literally “good poor walking in his integrity.” Gender-neutral “poor person” for “rash.” “Me’iqqesh derakhayim” “than perverse of ways,” with “vehu ashir” (and he rich). Grammar: Participles for character traits. Translation choice: “One who is perverse in ways” avoids gender-specific, modernizes “crooked.” Theological implication: Moral uprightness outweighs wealth gained unethically, prioritizing character over status in God’s economy. Cross-references: Proverbs 19:1 (better poor with integrity), Psalm 37:16 (little of righteous better than abundance of wicked), 1 Timothy 6:9 (desire for riches leads to ruin).

“Notser torah” “keeps the law,” linked to “ben mevin” (son understanding/wise). “Ro’eh zolelim” “companions of gluttons/wasters,” with “yakhlim abiv” (shames his father). Gender-neutral “children” and “parents” for “ben” and “abiv,” as context allows family inclusivity. Translation choice: “Companions of gluttons” captures excessive indulgence. Theological implication: Obedience to instruction fosters wisdom and honor, while bad company brings disgrace, echoing parental guidance themes. Cross-references: Proverbs 23:20-21 (avoid gluttons), Deuteronomy 21:20 (rebellious son as glutton), Luke 15:13 (prodigal wasting inheritance).

“Marbeh hon be neshekh utarbit” (Hifil) literally “multiplies substance by interest and increase/usury.” “Lechonen dallim” “for him who pities the poor.” Grammar: Participles for habitual exploiters. Translation choice: “Interest and usury” modernizes exploitative lending. Theological implication: Ill-gotten gains from oppressing the weak will ultimately benefit the compassionate, illustrating divine justice and redistribution. Cross-references: Exodus 22:25 (no usury to poor), Psalm 72:13 (pity for poor), Proverbs 13:22 (sinner’s wealth laid up for righteous).

“Mesir ozno mishmoa torah” (Hifil) “turns ear from hearing law.” “Gam tephillato toebah” (even prayer abomination). Gender-neutral “one” and “their.” Translation choice: “Turns away” for defiant refusal. Theological implication: Hypocritical worship without obedience disgusts God, emphasizing holistic devotion. Cross-references: Proverbs 15:8 (wicked sacrifice abomination), Isaiah 1:15 (prayers ignored amid injustice), James 4:3 (wrong motives in prayer).

“Mashgeh yesharim bederekh ra” (Hifil) “causes upright to err in way evil.” “Beshuchato hu yippol” (into his pit he falls). “Temmim yinchalu tov” (blameless inherit good). Translation choice: Gender-neutral “one” and “their.” Theological implication: Attempts to corrupt the innocent backfire, with divine protection for the pure, reflecting retributive justice. Cross-references: Psalm 7:15 (digs pit, falls in), Proverbs 26:27 (rolls stone, it returns), Matthew 7:2 (judged by own measure).

“Chakham be’einav ish ashir” literally “wise in his eyes man rich,” gender-neutralized. “Dal navon yachqerennu” (poor understanding searches him out). Translation choice: “Sees through them” captures piercing insight. Theological implication: Wealth can breed self-deception, while humble wisdom penetrates pretense. Cross-references: Proverbs 26:5 (answer fool per folly), Romans 12:16 (not wise in own eyes), 1 Corinthians 3:18 (worldly wise become foolish).

“Ba’alots tsaddiqim” “in exulting of righteous,” “tipheret rabbah” (great beauty/glory). “Bequm reshaim” (in rising wicked), “yechuphas adam” (man is searched/hidden). Gender-neutral “people” for “adam.” Translation choice: “Triumph” for joyful victory. Theological implication: Righteous rule brings public celebration, wicked power fear and withdrawal. Cross-references: Proverbs 11:10 (city rejoices at righteous prosperity), Esther 8:17 (joy at righteous reversal), Acts 12:21-23 (wicked Herod’s fall).

“Mekhasseh pesha’av” (Piel) “covers his transgressions.” “Lo yatsliach” (not succeed). “Modeh ve’ozev yerucham” (confesses and leaves is shown mercy, Hifil, Pual). Translation choice: Gender-neutral “one.” Theological implication: Hidden sin hinders blessing, repentance invites compassion, foundational to forgiveness. Cross-references: Psalm 32:5 (confess, sin covered), 1 John 1:9 (confess, forgiven), James 5:16 (confess sins for healing).

“Ashrei adam pached tamid” “happy man fearing continually,” gender-neutral “person.” “Maqsheh libbo” (hardens his heart), “yippol bera’ah” (falls into evil/calamity). Translation choice: “Fears always” implies reverent caution, not paranoia. Theological implication: Constant God-fear brings blessing, stubbornness disaster, linking to wisdom’s start. Cross-references: Proverbs 1:7 (fear of Lord wisdom’s beginning), Exodus 8:15 (Pharaoh hardens heart), Romans 2:5 (hard heart stores wrath).

“Ari nohem vedov soqeq” similes for terror. “Moshel rasha al am dal” (ruler wicked over people poor). Translation choice: “Charging bear” modernizes “ranging.” Theological implication: Tyrannical leadership preys on the vulnerable, contrasting God’s just rule. Cross-references: Proverbs 19:12 (king’s wrath as lion’s roar), Ezekiel 22:25 (princes as roaring lions), 1 Peter 5:8 (devil as roaring lion).

“Nagid chasar tevunot” “prince lacking understandings.” “Verav ma’ashaqot” (and many oppressions). “Sone bets’a ya’arikh yamim” (hates greed prolongs days). Translation choice: “Leader” gender-neutral for “nagid.” Theological implication: Ignorant rule breeds exploitation, integrity extends life/authority. Cross-references: Proverbs 15:27 (greed troubles house), Ecclesiastes 10:16-17 (woe to land with foolish king), Psalm 55:23 (wicked not live half days).

“Adam ashuk bedam nephesh” “man oppressed with blood of soul.” “Ad bor yanus” (to pit flees), “al yitmeku bo” (not uphold him). Translation choice: Gender-neutral “person” and “them”; “pit” as grave or Sheol. Theological implication: Murder’s guilt drives to destruction without aid, affirming life sanctity. Cross-references: Genesis 9:6 (shed blood, blood shed), Numbers 35:31 (no ransom for murderer), Psalm 55:23 (bloodthirsty to pit).

“Holekh tamim yivashea” “walks perfect is delivered.” “Ne’eqash derakhayim yippol beachat” (crooked of ways falls in one). Translation choice: “Blamelessly” for moral wholeness. Theological implication: Integrity ensures protection, duplicity sudden ruin. Cross-references: Proverbs 10:9 (walks integrity securely), Psalm 37:31 (righteous steps not slip), 2 Peter 2:9 (Lord rescues godly).

“Oved admato yisba lechem” “tills his ground satisfied bread.” “Meradeph reqim yisba rush” (pursues vanities satisfied poverty). Translation choice: Gender-neutral “one” and “their.” Theological implication: Diligent labor yields provision, idleness lack, teaching work ethic. Cross-references: Proverbs 12:11 (tills land has food), Genesis 3:19 (eat by sweat), 2 Thessalonians 3:10 (not work, not eat).

“Ish emunot rab berakhot” “man of faithfulness many blessings.” “Ats leha’ashir lo yinnaqeh” (hastes to riches not innocent). Translation choice: Gender-neutral “person.” Theological implication: Loyalty to God brings abundance, greedy haste judgment. Cross-references: Proverbs 10:6 (blessings on righteous), 1 Timothy 6:10 (love money root of evil), Psalm 37:21 (righteous gracious).

“Hakir panim lo tov” (Hifil) “recognize faces not good,” idiom for favoritism. “Al pat lechem yipsha geber” (for morsel bread transgresses man). Translation choice: Gender-neutral “person.” Theological implication: Bias corrupts justice, even small bribes lead to sin. Cross-references: Deuteronomy 16:19 (not pervert justice), Proverbs 24:23 (partiality unwise), James 2:9 (partiality as sin).

“Nikhal ish ra ayin” (hurried man evil eye), idiom for stinginess/envy. “Yachal el hon” (hastens to wealth), “lo yeda ki cheser yavoennu” (not knows that lack comes him). Translation choice: “Evil eye” retained with explanation in notes. Theological implication: Greed blinds to impending poverty, warning against covetousness. Cross-references: Proverbs 23:6 (not eat with evil eye), Matthew 6:23 (evil eye, darkness), Mark 7:22 (evil eye from heart).

“Mokhiach adam” (Hifil) “reproves man.” “Acharai chen yimtsa” (afterward grace finds), “mimmechaliq lashon” (than making smooth tongue). Translation choice: Gender-neutral “one” and “person.” Theological implication: Honest correction builds trust over insincere praise. Cross-references: Proverbs 27:6 (faithful wounds of friend), Psalm 141:5 (righteous rebuke as kindness), Galatians 2:11 (Paul rebukes Peter).

“Gozel abiv ve’immo” “robs his father and his mother.” “Omer ein pesha” (says no transgression), “chaver hu le’ish mashchit” (companion he to man destroying). Translation choice: Gender-neutral “one” and “their.” Theological implication: Dishonoring parents equates to ruinous behavior, violating commandment. Cross-references: Exodus 20:12 (honor parents), Ephesians 6:2 (honor for well-being), Proverbs 19:26 (wastes father, chases mother).

“Rechav nephesh yegareh madon” “broad soul incites strife,” idiom for greed. “Boteach baYHWH yedushan” (trusts in Lord is made fat/prospered). Translation choice: “Greedy person” for inclusivity. Theological implication: Selfish ambition breeds conflict, faith in God abundance. Cross-references: Proverbs 15:18 (wrathful stirs strife), Psalm 37:3 (trust Lord, fed), 1 Timothy 6:6 (godliness with contentment gain).

“Boteach belibbo hu kesil” “trusts in his heart he fool.” “Holekh bachokhmah hu yimmalet” (walks in wisdom he escapes). Translation choice: Gender-neutral “one” and “their.” Theological implication: Self-reliance is folly, wisdom (from God) saves. Cross-references: Proverbs 3:5 (not lean own understanding), Jeremiah 17:9 (heart deceitful), Romans 1:22 (claiming wise, fools).

“Noten larash ein machsor” “gives to poor no want.” “Ma’alim einav rab me’erot” (hides eyes many curses). Translation choice: Gender-neutral “one” and “their.” Theological implication: Generosity to needy brings sufficiency, indifference judgment. Cross-references: Proverbs 19:17 (lends to Lord), Deuteronomy 15:10 (give freely, blessed), Matthew 25:41-46 (neglect poor, cursed).

“Bequm reshaim yissather adam” “in rising wicked hides man.” “Uve’ovdam yirbu tsaddiqim” (and in perishing them multiply righteous). Translation choice: Gender-neutral “people.” Theological implication: Wicked power suppresses, their fall allows righteousness to flourish. Cross-references: Proverbs 28:12 (similar theme), Job 24:4 (poor hide from mighty), Psalm 72:7 (righteous flourish in peace).

The Hebrew term “ish” in verse 1 is translated as “person” for gender-neutral inclusivity, as the context applies universally rather than specifically to males; literally “man,” but the proverb’s wisdom extends to all. “Tokhachot” means “rebukes” or “corrections,” from the root “yakach” implying argumentative reproof, with the participle form emphasizing repeated action. “Maqsheh-oref” literally “hardens neck,” an idiomatic expression for stubbornness or refusal to submit, drawing from imagery of an unyielding animal; this choice preserves the metaphorical vividness while modernizing from KJV’s archaic phrasing. Theologically, this warns of the peril of persistent rebellion against correction, implying divine judgment or natural consequences without opportunity for repentance, echoing themes of sudden downfall in Proverbs 6:15 and 24:22. Cross-references include 2 Chronicles 36:16, where ignoring prophets leads to wrath without remedy, and Hebrews 12:25 in the New Testament, cautioning against refusing divine speech. In verse 2, “ribot tzaddikim” literally “in the multiplying of the righteous,” rendered “increase” for clarity; “yismach ha’am” means “the people rejoice,” highlighting communal joy under godly influence. The contrast with “rasha” (wicked) ruling causing groaning underscores the theological implication that leadership reflects moral order, with cross-references to Proverbs 11:10-11 and Esther 8:15-17, where righteous governance brings prosperity. Verse 3’s “ohev chokmah” literally “loves wisdom,” personified as in Proverbs 8, with “yesammach aviv” showing familial honor; “ro’eh zonot” means “shepherds/companions of prostitutes,” implying habitual association, and “ye’abbed-hon” “destroys wealth,” warning against prodigality. Theologically, this contrasts pursuit of wisdom (divine gift) with moral dissipation, implying stewardship of resources; cross-references include Proverbs 5:8-10 on the cost of immorality and Luke 15:13 in the parable of the prodigal son.

Verse 4’s “melek bemishpat” literally “king by justice,” with “ya’amid eretz” “establishes the land,” emphasizing stability through equitable rule; “terumot” refers to “contributions” or “bribes/exactions,” translated “demands bribes” for modern clarity, avoiding archaic “he that receiveth gifts.” Theologically, this highlights the king’s role as upholder of divine order, where corruption erodes society, with implications for ethical governance; cross-references include Proverbs 16:12 on thrones established by righteousness and 2 Samuel 8:15 on David’s just reign. In verse 5, “geber” (strong man/person) is rendered “person” for inclusivity; “machaliq al-re’ehu” literally “makes smooth upon his neighbor,” idiomatic for flattery, and “reshet” “net” as a trap, warning of deceptive speech’s dangers. Theological implication: Insincere words ensnare both speaker and hearer, echoing Proverbs 26:28 and Psalm 5:9 on flattering tongues. Verse 6’s “pesha ish ra’” literally “in the transgression of an evil man,” with “moqesh” “snare,” contrasting “tzaddiq” (righteous) who “yaron veyismach” “sings and rejoices,” implying freedom through integrity. Theologically, sin self-entraps while righteousness brings joy, with cross-references to Proverbs 12:13 and Romans 6:23 on sin’s wages. Grammar note: The Hiphil form in related roots emphasizes causation. Verse 7’s “yodea tzaddiq din dalim” literally “knows the righteous the case of the poor,” translated “consider the cause” for active concern; “rasha lo-yavin da’at” “wicked does not understand knowledge,” showing moral blindness. Theological significance: Righteousness involves social justice, reflecting God’s concern for the vulnerable (Deuteronomy 10:18); cross-references include Proverbs 31:8-9 and James 1:27 on pure religion aiding the afflicted.

Verse 8’s “anshei latzon” literally “men of scorn/mockers,” rendered “mockers” for modern tone; “yapichu qiryah” “inflame a city,” with “chakhamim yashivu af” “wise turn back wrath.” Theologically, this contrasts divisive cynicism with peacemaking wisdom, implying societal harmony depends on the prudent; cross-references include Proverbs 22:10 on removing scoffers to end strife and James 3:17 on wisdom’s peaceable nature. In verse 9, “ish chakham nishpat et-ish evil” literally “a wise man judges with a foolish man,” translated “goes to court” for legal context; “ragaz” (rage) and “sachaq” (laugh) show futility, ending in “ein nachat” “no quiet/rest.” Grammar: Niphal imperfect for ongoing action. Theological implication: Engaging folly leads to chaos, advising discernment in disputes; cross-references to Proverbs 26:4-5 on answering fools wisely and Matthew 7:6 on not casting pearls before swine. Verse 10’s “anshei damim” literally “men of bloods,” as “bloodthirsty”; “yisne’u tam” “hate the blameless,” with “yesharim yevaksh u nafsho” “upright seek his soul/life.” Translated “seek their well-being” for protective intent. Theologically, this reveals enmity between evil and integrity, with the righteous defending life; cross-references include Psalm 37:32 and 1 John 3:12 on Cain’s hatred. Verse 11’s “kesil yotzi kol-rucho” literally “a fool brings out all his spirit/wind,” as “vents all their feelings”; “chakham beachor yeshabechennah” “wise in the back calms it.” Theological significance: Self-control as wisdom’s mark, restraining emotion to avoid harm; cross-references to Proverbs 17:27-28 on sparing words and James 1:19 on being slow to anger.

Verse 12’s “moshel maqshiv al-devar sheqer” literally “a ruler heeding upon word of falsehood”; “kol-meshartav resha’im” “all his servants wicked.” Theologically, leadership sets moral tone, where tolerating deceit corrupts the administration; cross-references include Proverbs 25:5 on removing the wicked from the king and Ephesians 4:25 on putting away falsehood. In verse 13, “rash ve-ish tokim nifgashu” literally “poor and man of oppressions meet”; “me’ir einei sheneihem Yahweh” “the Lord enlightens the eyes of both.” “Lord” capitalizes for deity, from “Yahweh.” Theological implication: God’s sovereignty over all social classes, providing life and perception equally, humbling the mighty; cross-references to Proverbs 22:2 and Matthew 5:45 on God sending rain on just and unjust. Grammar: Hiphil participle for “gives sight,” implying causation. Verse 14’s “melek shophet be’emet dalim” literally “king judging in truth the poor”; “kis’o yikkon la’ad” “his throne is established forever.” Theologically, just treatment of the marginalized secures divine favor and legacy; cross-references include Psalm 72:4 and Isaiah 11:4 on the ideal king’s equity toward the needy.

Verse 15’s “shevet vetokhachat yitten chokmah” literally “rod and rebuke give wisdom”; “na’ar meshullach mevi boshet immo” “youth sent away/undisciplined shames his mother.” Gender-neutral “child” for “na’ar” (youth, often male but applicable broadly). Theologically, corrective discipline fosters character, reflecting parental responsibility under divine wisdom; cross-references include Proverbs 13:24 on sparing the rod and Hebrews 12:7-11 on discipline as proof of sonship. In verse 16, “birbot resha’im yirbeh pasha’” literally “in multiplying wicked, multiplies transgression”; “tzaddikim be mappaltam yir’u” “righteous in their fall will see.” Theological implication: Evil’s proliferation is temporary, with righteous vindication; cross-references to Psalm 37:34-36 and Proverbs 24:19-20 on not envying the wicked. Verse 17’s “yasser binkha” literally “chastise your son,” rendered “discipline your child” for inclusivity; “yanichak” “will give you rest,” and “yitten ma’adannim lenafshekha” “gives delights to your soul.” Theologically, invested upbringing yields peace and joy, mirroring God’s discipline; cross-references include Proverbs 23:24-25 and Ephesians 6:4 on training children in the Lord.

Verse 18’s “be’ein chazon yippara’ am” literally “without vision/prophecy the people are unrestrained/perish”; “shomer torah ashre hu” “keeper of the law, happy/blessed is he.” “Vision” retains prophetic revelation sense, as “chazon” often means divine disclosure. Theologically, absence of God’s word leads to chaos, while obedience brings flourishing; cross-references include 1 Samuel 3:1 on rare visions and Amos 8:11 on famine of hearing the word. Grammar: Niphal for “perish/unrestrained.” In verse 19, “bidvarim lo-yivvasser eved” literally “by words not disciplined a servant”; “ki yavin ve’ein ma’aneh” “for he understands and no answer.” Theologically, implies need for action beyond verbal instruction for some; cross-references to Proverbs 26:3 on tools for correction. Verse 20’s “chazita ish uts bedvarav” literally “see a man hasty in his words”; “tiqvah lekesil mimmennu” “hope for a fool than for him.” Theological implication: Rash speech worse than folly, emphasizing restraint; cross-references include James 1:19 and Proverbs 18:13. Verse 21’s “mefanneq na’aro minno’ar” literally “pampers his servant from youth”; “ve’acharitho yihyeh manon” “and his end will be a son/heir” or variant “grief,” but MT suggests “like a child,” interpreting as entitlement. Theologically, overindulgence breeds problems; cross-references to Proverbs 19:18 on timely discipline. Verse 22’s “ish af yegareh madon” literally “man of anger stirs strife”; “ba’al chemah rav pasha’” “owner of fury much transgression.” Theologically, uncontrolled anger fuels sin; cross-references to Proverbs 15:18 and Ephesians 4:26-27.

Verse 23’s “ga’avat adam tashpilennu” literally “pride of man humbles him”; “ushfal-ruach yitmok kabod” “lowly of spirit upholds honor.” Gender-neutral “person” for “adam.” Theologically, humility exalted, pride fallen, mirroring divine reversal; cross-references include Proverbs 16:18 and James 4:6. In verse 24, “choleq im-gannav sone’ nafsho” literally “divides with thief hates his soul”; “alah yishma velo yaggid” “oath hears and not tells.” Refers to withholding testimony under curse. Theological implication: Complicity in evil self-destructs; cross-references to Leviticus 5:1 and Proverbs 28:17. Verse 25’s “charadat adam yitten moqesh” literally “trembling of man gives snare”; “boteach baYahweh yasgav” “trusts in the Lord is set on high/safe.” Theologically, human fear traps, divine trust liberates; cross-references include Psalm 56:11 and Matthew 10:28. Verse 26’s “rabbim mevakshim pene moshel” literally “many seek face of ruler”; “ume’et Yahweh mishpat-ish” “from the Lord justice of man.” Theological significance: Ultimate authority with God; cross-references to Proverbs 19:21 and Daniel 2:21. Verse 27’s “to’avat tzaddikim ish avel” literally “abomination to righteous man of iniquity”; “to’avat rasha yeshar-derek” “abomination to wicked straight of way.” Theologically, moral antithesis between good and evil; cross-references include Proverbs 15:9 and 2 Corinthians 6:14.

The Hebrew term “divrei” (words) introduces this chapter as a distinct collection within Proverbs, emphasizing spoken wisdom. “Agur” and “Jakeh” are proper names with uncertain etymologies, possibly meaning “gatherer” and “obedient,” respectively, though treated here as names for fidelity to the MT. “Massa” (oracle) literally means “burden” or “utterance,” carrying prophetic weight, as in Isaiah 13:1 or Nahum 1:1, implying divine inspiration. Grammatically, the verse uses “ne’um” (declares), a declarative formula often in prophetic contexts (e.g., Genesis 22:16). “Ithiel” and “Ucal” are rendered as names following the simplest MT reading, though some interpret as “I am weary, God” based on vocalization variants; this choice preserves theological humility without addition. In verse 2, “ba’ar” (ignorant) literally “brutish” or “stupid,” softened to “ignorant” for modern readability while retaining self-deprecation; gender-neutral “anyone” and “human” replace “man” where “ish” and “adam” allow inclusive intent without altering anthropology. Verse 3’s “qedoshim” (Holy One) is singular in context, referring to God, capitalized for deity; cross-references Job 6:10 for similar ignorance motifs. Verse 4’s rhetorical questions echo Job 38:4-7, highlighting God’s sovereignty; “His fists” translates “chophnav” literally, emphasizing control; “His Son’s name” retains MT “beno,” theologically foreshadowing messianic themes (cf. Psalm 2:7, Isaiah 9:6), without NT imposition. No DSS variants significantly alter this section (4Q102 fragments do not cover ch. 30), affirming MT stability.

“Imrah” (word) emphasizes divine utterances, literally “saying,” paralleling Deuteronomy 32:47; “tsaraph” (pure) means “refined” or “tested,” as metal in fire (Psalm 12:6), underscoring reliability. “Magen” (shield) is a common metaphor for protection (Genesis 15:1, Psalm 18:2), with “chasah” (take refuge) implying trustful dependence. Verse 6’s imperative “al-toseph” (do not add) echoes Deuteronomy 4:2 and 12:32, warning against textual or interpretive expansion; “yakach” (rebuke) carries judicial connotation, and “kazav” (liar) implies moral exposure. Theologically, this affirms Scripture’s sufficiency and inerrancy, cross-referencing Revelation 22:18-19 in broader canon. Gender-neutral “those who” fits plural “lahem,” promoting inclusivity. No notable DSS or ancient variants here.

“Sha’alti” (ask) is a petitionary verb, as in prayer (1 Kings 3:5); “mana’” (deny) literally “withhold.” Verse 8’s “rachak” (remove far) emphasizes distance from “shav” (falsehood, vanity) and “kazav” (lies); “resh” (poverty) and “osher” (riches) frame moderation, with “lechem chuqqi” (food that is my portion) literally “bread of my statute,” modernized for clarity as allotted sustenance (cf. Matthew 6:11). Verse 9’s “pen” (lest) structures conditional fears; “kachash” (deny) means disown, echoing Hosea 4:6; “ganav” (steal) and “taphas” (profane, literally “grasp” or “assail”) highlight ethical risks. Theologically, this promotes contentment and dependence on God (Philippians 4:11-13), with “my God” personalizing relationship. Inclusive language via singular pronouns avoids gender specificity.

“Al-talsen” (do not slander) from “lashan,” meaning “accuse falsely” or “denounce”; “eved” (servant) and “adonav” (master) reflect social hierarchy. “Qalal” (curse) implies invocation of harm, and “asham” (held guilty) carries legal-moral weight (Leviticus 5:1). Theologically, warns against provocation and justice (Exodus 22:28). Gender-neutral potential in “servant,” but retained “his” for singular flow matching MT pronouns.

“Dor” (generation) repeated for emphasis, denoting a type or class of people (cf. Deuteronomy 32:5). Verse 11’s “qalal” (curses) and “barak” (bless) contrast filial duties (Exodus 20:12). Verse 12’s “tahor” (pure) ironic with “lo’ ruchats” (not washed) from “tso’ah” (filthiness, excrement), highlighting hypocrisy (Isaiah 1:16). Verse 13’s “ram” (lofty) and “nissa’” (lifted up) depict arrogance (Psalm 131:1). Verse 14’s metaphors “shinnayim kecharavot” (teeth as swords) evoke predation; “aniyyim” (afflicted) and “evyonim” (needy) stress social injustice (Amos 2:7). “Adam” (people) rendered gender-neutrally. Theologically, critiques societal decay, cross-referencing Matthew 15:4-6.

“Aluqah” (leech) literally “sucker,” symbolizing greed; “banot” (daughters) personifies insatiable demands. “Sava’” (satisfied) and “hov” (enough) repeat for escalation from three to four, a rhetorical device (Amos 1:3-2:6). “She’ol” (grave) denotes underworld; “otser raham” (barren womb) literally “restrained womb,” inclusive of human longing; “erets” (land) and “esh” (fire) as natural forces. Theologically, illustrates human discontent (Ecclesiastes 1:8), no DSS variants noted.

“Ayin” (eye) metonym for attitude; “la’ag” (mocks) and “buz” (scorns) violate Exodus 21:17; “yiqqer” (obedience) from “yiqqehah.” “Orev” (ravens) and “nesher” (vultures, literally eagles) evoke desecration (1 Kings 17:4 contrast). Theologically, divine retribution for dishonor (Deuteronomy 28:26).

“Pala’” (wonderful) means “marvelous” or “incomprehensible”; escalation to four as before. Verse 19’s “derek” (way) unifies mysteries: “nesher” (eagle), “nachash” (serpent), “oniyah” (ship), “gever” (man) with “almah” (young woman, virgin or maiden, cf. Isaiah 7:14). Verse 20 transitions to moral application; “no’efet” (adulterous) from “na’aph,” with casual indifference. Theologically, contrasts natural wonders with sin’s deception (Jeremiah 17:9); gender-specific retained for context.

“Ragaz” (trembles) means “agitated”; “sa’al” (bear) literally “endure.” Verse 22’s “eved” (servant) reigning echoes Ecclesiastes 10:7; “naval” (fool) satiated. Verse 23’s “senu’ah” (unloved, hated) as in Genesis 29:31; “shiphchah” (maidservant) inheriting (yorash). Theologically, social inversions disrupt order (Proverbs 19:10).

“Arba’” (four) small but “chakham” (wise, literally “skilled”). Verse 25’s “nemalah” (ants) provision (Proverbs 6:6-8); verse 26 “shephannim” (rock badgers, hyrax) security. Verse 27 “arbeh” (locusts) organization; verse 28 “semamit” (lizard, possibly gecko) accessibility. Theologically, humility and prudence lessons (Matthew 6:26-30).

“Metiv” (stride majestically) from “yativ,” good step. Verse 30 “layish” (lion) dominance (Genesis 49:9). Verse 31 “zarzir motnayim” (girded loins, interpreted as strutting rooster for clarity, alternatives include greyhound); “tayish” (male goat); “melek al-qum” (king no uprising against, rendered with army for security). Theologically, models confidence (Psalm 92:10).

“Navalta” (foolish) from “naval”; “nissa’” (exalting) arrogance; “zamam” (plotted). “Yad lepeh” (hand on mouth) silence (Job 40:4). Verse 33 analogies: “mits” (churning) to “chamah” (butter); “aph” (nose/anger) wordplay. Theologically, actions yield inevitable results (James 3:5-6).

Verse 1’s “oracle” translates Hebrew massa, meaning a prophetic utterance or burden, indicating divine inspiration; “Lemuel” (lit. “belonging to God”) may be a symbolic name, possibly for Solomon, per Jewish tradition. Verse 2’s triple repetition of “what” (mah) reflects a rhetorical call for attention, with “son of my vows” suggesting a child dedicated to God (cf. 1 Samuel 1:11). Verse 3’s “strength” (chayil) implies vitality or resources, and “those who destroy kings” likely refers to seductive women; cross-reference Proverbs 5:9–11. Verses 4–5 warn against intoxication, with “forget what is decreed” (shachach chaqaq) indicating neglect of God’s law, and “pervert” (shanah) suggesting judicial corruption; theologically, sobriety ensures just leadership (cf. Leviticus 10:9). Verses 6–7’s “perishing” and “bitter distress” (mar nephesh) describe the hopeless, for whom wine is medicinal, not indulgent. Verses 8–9’s “mute” and “destitute” (beney chaloph) emphasize advocacy for the voiceless; “judge righteously” (shaphat tsedeq) echoes Deuteronomy 16:20, underscoring covenantal justice. No significant Dead Sea Scrolls variants (e.g., 4Q103) alter this section, affirming Masoretic Text reliability.

Verse 10’s “woman of valor” translates eshet chayil, a phrase denoting strength and capability (cf. Ruth 3:11); “jewels” (peninim) suggests rare value, possibly corals or pearls. Verse 11’s “trusts” (batach) implies complete confidence, and “gain” (shalal) may include wealth or honor. Verse 12’s “good, not harm” reflects consistent loyalty. Verse 13’s “willing hands” (kaf chaphats) indicates eager diligence. Verse 14’s “merchant ships” (oniyyot socher) symbolizes far-reaching provision. Verse 15’s “still night” and “tasks for her servants” (chok na’aroteha) highlight her leadership and foresight. Verse 16’s “considers” (zamam) suggests careful planning, and “earnings” (peri yadeha) emphasizes her agency. Verse 17’s “girds herself” (chagar) and “makes… strong” (amets) convey physical and mental vigor. Verse 18’s “lamp does not go out” symbolizes sustained effort, possibly wisdom (cf. Proverbs 6:23). Verse 19’s “distaff” and “spindle” (kishor, pelek) are tools of textile work, underscoring her skill. Theologically, this section portrays an ideal of wisdom personified in practical virtue; no notable Dead Sea Scrolls variants affect this passage.

Verse 20’s “opens her hand” (paras kap) and “extends her hands” emphasize active generosity to the “poor” (ani) and “needy” (ebyon); cross-reference Deuteronomy 15:11. Verse 21’s “scarlet” (shanim) implies costly, warm clothing, ensuring protection; “fears not” reflects confidence in preparation. Verse 22’s “fine linen and purple” (shesh we’argaman) denote luxury and status, reflecting her skill. Verse 23’s “gates” (she’arim) refers to the civic center where elders judged; her virtue elevates her husband’s status (cf. Proverbs 12:4). Verse 24’s “sashes” (chanot) may be belts or girdles, indicating commercial enterprise. Verse 25’s “strength and dignity” (oz wehadar) as “clothing” symbolize her character, and “laughs at the days to come” reflects fearless trust in God’s provision (cf. Psalm 112:7). Verse 26’s “teaching of kindness” (torat chesed) blends wisdom with compassion, a hallmark of godly instruction. Theologically, this continues the theme of wisdom’s practical outworking; no significant Dead Sea Scrolls variants noted.

Verse 27’s “watches over” (tsaphah) implies vigilant oversight, and “bread of idleness” (lechem atsaltayim) contrasts her diligence with laziness (cf. Proverbs 19:15). Verse 28’s “rise and call her blessed” (qamu… asheru) indicates public honor from her family. Verse 29’s “valiantly” echoes chayil from verse 10, framing her as exemplary; the direct quote, though not Jesus’ words, follows the husband’s praise in Hebrew. Verse 30’s “fears the Lord” (yirat YHWH) is the theological cornerstone, echoing Proverbs 1:7; “charm” (chen) and “beauty” (yophi) are transient, but godliness endures. Verse 31’s “fruit of her hands” (peri yadeha) refers to her tangible achievements, and “gates” ties to verse 23, indicating community recognition. Theologically, this section culminates in wisdom’s divine origin, rooted in reverence for God. No notable Dead Sea Scrolls variants (e.g., 4Q103) alter this passage; Masoretic Text remains stable.