Historical

Footnotes

1. 1:1–7 The prologue explains the purpose of the book. The book has a sapiential, ethical, and religious dimension: to bring the inexperienced to knowledge and right conduct, to increase the facility of those already wise for interpreting proverbs, parables and riddles, and to encourage the fulfillment of one’s duties to God.
2. 1:1 Proverbs: the Hebrew word mashal is broader than English “proverb,” embracing the instructions of chaps. 1–9 and the sayings, observations, and comparisons of chaps. 10–31.
3. 1:2 Discipline: education or formation which dispels ignorance and corrects vice. Note the reprise of v. 2a in v. 7b.
4. 1:4 Naive: immature, inexperienced, sometimes the young, hence easily influenced for good or evil.
5. 1:7 Fear of the Lord: primarily a disposition rather than the emotion of fear; reverential awe and respect toward God combined with obedience to God’s will.
6. 1:8–19 A parental warning to a young person leaving home, for them to avoid the company of the greedy and violent. Two ways lie before the hearer, a way that leads to death and a way that leads to life. The trap which the wicked set for the innocent (v. 11) in the end takes away the lives of the wicked themselves (v. 19). This theme will recur especially in chaps. 1–9. A second theme introduced here is that of founding (or managing) a household and choosing a spouse. A third theme is the human obstacles to attaining wisdom. Here (and in 2:12–15 and 4:10–19), the obstacle is men (always in the plural); in 2:16–19; 5:1–6; 6:20–35; chap. 7; 9:13–18, the obstacle to the quest is the “foreign” woman (always in the singular).
7. 1:17 A difficult verse. The most probable interpretation is that no fowler lifts up the net so the bird can see it. The verse might be paraphrased: God does not let those who walk on evil paths see the net that will entrap them. The passive construction (“a net is spread”) is sometimes used to express divine activity. Verse 16 is a later attempt to add clarity. It is a quotation from Is 59:7 and is not in the best Greek manuscripts.
8. 1:20–33

   Wisdom is personified as in chaps. 8 and 9:1–6. With divine authority she proclaims the moral order, threatening to leave to their own devices those who disregard her invitation. All three speeches of Woman Wisdom have common features: a setting in city streets; an audience of simple or naive people; a competing appeal (chap. 7 is the competing appeal for chap. 8); an invitation to a relationship that brings long life, riches, repute.

   The structure of the speeches is: A: setting (vv. 20–21); B: Wisdom’s withdrawal, rebuke and announcement (vv. 22–23); reason and rejection I (vv. 24–27); reason and rejection II (vv. 28–31); summary (v. 32); C: the effects of Wisdom’s presence (v. 33). Wisdom’s opening speech is an extended threat ending with a brief invitation (v. 33). Her second speech is an extended invitation ending with a brief threat (8:36). The surprisingly abrupt and harsh tone of her speech is perhaps to be explained as a response to the arrogant words of the men in the previous scene (1:8–19).

9. 1:22–23 There is textual confusion. Verse 22bc (in the third person) is an addition, interrupting vv. 22a and 23a (in the second person). The addition has been put in brackets, to separate it from the original poem. The original verses do not ask for a change of heart but begin to detail the consequences of disobedience to Wisdom.
10. 1:31 Eat the fruit: sinners are punished by the consequences of their sins. Wisdom’s voice echoes that of the parents in vv. 8–19. The parents mediate wisdom in vv. 8–19, but here Wisdom herself speaks.
11. 2:1–22 Chapter 2 is a single poem, an acrostic of twenty-two lines, the number of consonants in the Hebrew alphabet. In vv. 1–11, the letter aleph, the first letter of the alphabet, predominates, and in vv. 12–22, the letter lamed, the first letter of the second half of the alphabet. A single structure runs through the whole: if (aleph) you search…then (aleph) the Lord/Wisdom will grant…saving (lamed) you from the wicked man/woman…thus (lamed) you can walk in the safe way….
12. 2:2–3 Wisdom…understanding…intelligence: various names or aspects of the same gift.
13. 2:12–15 As in 1:8–19, there is an obstacle to the quest for wisdom—deceitful and violent men. Cf. also 4:10–19. They offer a way of life that is opposed to the way of wisdom.
14. 2:16–19 A second obstacle and counter-figure to Wisdom, personified as an attractive woman, is the “stranger,” or “foreigner,” from outside the territory or kinship group, hence inappropriate as a marriage partner. In Proverbs she comes to be identified with Woman Folly, whose deceitful words promise life but lead to death. Woman Folly appears also in chap. 5, 6:20–35, chap. 7 and 9:13–18. Covenant: refers to the vow uttered with divine sanction at the woman’s previous marriage, as the parallel verse suggests. She is already married and relations with her would be adulterous.
15. 2:18 Shades: the inhabitants of Sheol.
16. 2:21–22 Verses 21–22 echo the ending of Wisdom’s speech in 1:32–33, in which refusing Wisdom’s invitation meant death and obedience to her meant life. The same set of ideas is found in Ps 37 (especially vv. 3, 9, 11, 22, 29, 34, and 38): to live on (or inherit) the land and to be uprooted from the land are expressions of divine recompense.
17. 3:1–12 The instruction consists of a series of six four-line exhortations in which the second line of each exhortation mentions a reward or benefit. In the first five exhortations, the teacher promises a reward: long life, a good name, divine protection, health, abundant crops. The last exhortation, vv. 11–12, departs from the command-reward scheme, implying that being a disciple of the Lord does not guarantee unalloyed bliss: one must allow God freedom to “reprove” or educate. The process of education is like that described in chap. 2: the father first invites his son (or disciple) to memorize his teaching (v. 1), then to enter upon a relationship of trust with him (v. 3), and finally to place his trust in God, who takes up the parental task of education (v. 5). Education begun by the parent is brought to full completion by God.
18. 3:1 Do not forget: this word and several others in the section such as “teaching,” “commands,” “years of life,” and the custom of affixing written teaching to one’s body, occur also in Deuteronomy. This vocabulary suggests that Proverbs and Deuteronomy had a common origin in the scribal class of Jerusalem. This section (and vv. 21–34) subtly elaborates Dt 6:5–9, “You shall love the Lord with all your heart (v. 5)…Take to heart these words (v. 1)…Recite them when you are at home and when you are away (v. 23)…when you lie down (v. 24)…Bind them (v. 3) on your arm as a sign and let them be a pendant on your forehead” (v. 21).
19. 3:12 One might be tempted to judge the quality of one’s relationship to God by one’s prosperity. It is an inadequate criterion, for God as a teacher might go counter to student expectations. The discipline of God can involve suffering.
20. 3:13–20 An encomium of Wisdom through the listing of her benefits to the human race and the depiction of her role in creation. Wisdom, or understanding, is more valuable than silver and gold. Its fruit is long life, riches, honor and happiness (vv. 13–18). Even the creation of the universe and its adornment (Gn 1) were not done without wisdom (vv. 19–20). The praise of Wisdom foreshadows the praise of a noble wife in the final poem (31:10–31), even to the singling out of the hands extended in a helpful way toward human beings.
21. 3:18 A tree of life: in the Old Testament this phrase occurs only in Proverbs (11:30; 13:12; 15:4) and Genesis (2:9; 3:22, 24). The origins of the concept are obscure; there is no explicit mention of it in ancient Near Eastern literature, though on ancient seals trees are sometimes identified as trees of life. When the man and the woman were expelled from the garden, the tree of life was put off limits to them, lest they “eat of it and live forever” (Gn 3:22). The quest for wisdom gives access to the previously sequestered tree of life. The tree of life is mentioned also in the apocryphal work 1 Enoch 25:4–5. Rev 2 and 22 mention the tree of life as a source of eternal life.
22. 3:20 Depths: for the Hebrews, the depths enclosed the great subterranean waters; the rain and dew descended from the waters above the firmament; cf. Gn 1:6–10; Jb 26:8, 12; Ps 18:15; 24:2. The cosmogony provides the reason why Wisdom offers such benefits to human beings: the world was created in wisdom so that all who live in accord with wisdom live in tune with the universe.
23. 3:21–35

    As in other instructions, the father in vv. 21–26 urges the son to seek wisdom, which in this case means practicing the virtues of “deliberation and planning,” a specification of wisdom. Practicing these virtues brings protection from violence (vv. 22–26) and friendship with God (vv. 32–35). The language is like Ps 91.

    Verses 27–35 are arranged according to a clear order. Serving God requires serving one’s neighbor through kindness (vv. 27–28), maintaining peace with the good (vv. 29–31), having no envy of the wicked (v. 31), because the Lord’s friendship and kindness are with the just, not with the wicked. Matching the six exhortations of vv. 1–12, vv. 27–34 contain six prohibitions. The righteous/wicked contrast is progressively developed: in contrast to the wicked, the righteous are in God’s inner circle, their houses are blessed, they deal with a merciful God, and obtain honor.

24. 3:22 Your soul: Heb. nephesh means “throat, esophagus; life; soul.” The meanings are connected. The throat area is the moist, breathing center of the body, which stands for life and for self. The figure of speech is called metonymy, in which one word is substituted for another on the basis of a causal relation, e.g., eye for sight, arm for power, or, as here, “throat area” for life. Proverbs sometimes plays on this concrete meaning of life (e.g., 21:23).