Amsal 16:1--22:16
Konteks16:1 The intentions of the heart 1 belong to a man, 2
but the answer of the tongue 3 comes from 4 the Lord. 5
16:2 All a person’s ways 6 seem right 7 in his own opinion, 8
but the Lord evaluates 9 the motives. 10
16:3 Commit 11 your works 12 to the Lord,
and your plans will be established. 13
16:4 The Lord works 14 everything for its own ends 15 –
even the wicked for the day of disaster. 16
16:5 The Lord abhors 17 every arrogant person; 18
rest assured 19 that they will not go unpunished. 20
16:6 Through loyal love and truth 21 iniquity is appeased; 22
through fearing the Lord 23 one avoids 24 evil. 25
16:7 When a person’s 26 ways are pleasing to the Lord, 27
he 28 even reconciles his enemies to himself. 29
16:8 Better to have a little with righteousness 30
than to have abundant income without justice. 31
16:9 A person 32 plans his course, 33
but the Lord directs 34 his steps. 35
16:10 The divine verdict 36 is in the words 37 of the king,
his pronouncements 38 must not act treacherously 39 against justice.
16:11 Honest scales and balances 40 are from the Lord;
all the weights 41 in the bag are his handiwork.
16:12 Doing wickedness 42 is an abomination to kings,
because a throne 43 is established in righteousness.
16:13 The delight of kings 44 is righteous counsel, 45
and they love the one who speaks 46 uprightly. 47
16:14 A king’s wrath 48 is like 49 a messenger of death, 50
but a wise person appeases it. 51
16:15 In the light of the king’s face 52 there is life,
and his favor is like the clouds 53 of the spring rain. 54
16:16 How much better it is to acquire 55 wisdom than gold;
to acquire understanding is more desirable 56 than silver.
16:17 The highway 57 of the upright is to turn 58 away from evil;
the one who guards 59 his way safeguards his life. 60
16:18 Pride 61 goes 62 before destruction,
and a haughty spirit before a fall. 63
16:19 It is better to be lowly in spirit 64 with the afflicted
than to share the spoils 65 with the proud.
16:20 The one who deals wisely 66 in a matter 67 will find success, 68
and blessed 69 is the one who trusts in the Lord. 70
16:21 The one who is wise in heart 71 is called 72 discerning,
and kind speech 73 increases persuasiveness. 74
16:22 Insight 75 is like 76 a life-giving fountain 77 to the one who possesses it,
but folly leads to the discipline of fools. 78
16:23 A wise person’s heart 79 makes his speech wise 80
and it adds persuasiveness 81 to his words. 82
16:24 Pleasant words are like 83 a honeycomb, 84
sweet to the soul and healing 85 to the bones.
16:25 There is a way that seems right to a person, 86
but its end is the way that leads to death. 87
16:26 A laborer’s 88 appetite 89 works on his behalf, 90
for his hunger 91 urges him to work. 92
16:27 A wicked scoundrel 93 digs up 94 evil,
and his slander 95 is like a scorching fire. 96
16:28 A perverse person 97 spreads dissension,
and a gossip separates the closest friends. 98
16:29 A violent person 99 entices 100 his neighbor,
and leads him down a path that is terrible. 101
16:30 The one who winks his eyes 102 devises perverse things,
and 103 one who compresses his lips 104 brings about 105 evil.
16:31 Gray hair is like 106 a crown of glory; 107
it is attained 108 in the path of righteousness. 109
16:32 Better to be slow to anger 110 than to be a mighty warrior,
and one who controls his temper 111 is better than 112 one who captures a city. 113
16:33 The dice are thrown into the lap, 114
but their every decision 115 is from the Lord. 116
17:1 Better is a dry crust of bread 117 where there is quietness 118
than a house full of feasting with strife. 119
17:2 A servant who acts wisely 120 will rule
over 121 an heir 122 who behaves shamefully, 123
and will share the inheritance along with the relatives. 124
17:3 The crucible 125 is for refining 126 silver and the furnace 127 is for gold,
likewise 128 the Lord tests 129 hearts.
17:4 One who acts wickedly 130 pays attention to evil counsel; 131
a liar listens 132 to a malicious tongue. 133
17:5 The one who mocks the poor 134 insults 135 his Creator;
whoever rejoices over disaster will not go unpunished.
17:6 Grandchildren 136 are like 137 a crown 138 to the elderly,
and the glory 139 of children is their parents. 140
17:7 Excessive 141 speech 142 is not becoming for a fool; 143
how much less are lies 144 for a ruler! 145
17:8 A bribe works like 146 a charm 147 for the one who offers it; 148
in whatever he does 149 he succeeds. 150
17:9 The one who forgives 151 an offense seeks 152 love,
but whoever repeats a matter separates close friends. 153
17:10 A rebuke makes a greater impression on 154 a discerning person
than a hundred blows on a fool. 155
17:11 An evil person seeks only rebellion, 156
and so 157 a cruel messenger 158 will be sent against him.
17:12 It is better for a person to meet 159 a mother bear being robbed of her cubs,
than 160 to encounter 161 a fool in his folly. 162
17:13 As for the one who repays 163 evil for good,
evil will not leave 164 his house. 165
17:14 Starting a quarrel 166 is like letting out water; 167
stop it before strife breaks out! 168
17:15 The one who acquits the guilty and the one who condemns the innocent 169 –
both of them are an abomination to the Lord. 170
17:16 Of what 171 use is money in the hand of a fool, 172
since he has no intention 173 of acquiring wisdom? 174
17:17 A friend 175 loves at all times,
and a relative 176 is born to help in adversity. 177
17:18 The one who lacks wisdom 178 strikes hands in pledge, 179
and puts up financial security 180 for his neighbor. 181
17:19 The one who loves a quarrel loves transgression; 182
whoever builds his gate high seeks destruction. 183
17:20 The one who has a perverse heart 184 does not find good, 185
and the one who is deceitful in speech 186 falls into trouble.
17:21 Whoever brings a fool 187 into the world 188 does so 189 to his grief,
and the father of a fool has no joy. 190
17:22 A cheerful heart 191 brings good healing, 192
but a crushed spirit 193 dries up the bones. 194
17:23 A wicked person receives a bribe secretly 195
to pervert 196 the ways of justice.
17:24 Wisdom is directly in front of 197 the discerning person,
but the eyes of a fool run 198 to the ends of the earth. 199
17:25 A foolish child is a grief 200 to his father,
and bitterness to the mother who bore him. 201
17:26 It is terrible 202 to punish 203 a righteous person,
and to flog 204 honorable men is wrong. 205
17:27 The truly wise person 206 restrains 207 his words,
and the one who stays calm 208 is discerning.
17:28 Even a fool who remains silent is considered 209 wise,
and the one who holds his tongue is deemed discerning. 210
18:1 One who has isolated himself 211 seeks his own desires; 212
he rejects 213 all sound judgment.
18:2 A fool takes no pleasure 214 in understanding
but only in disclosing 215 what is on his mind. 216
18:3 When a wicked person 217 arrives, contempt 218 shows up with him,
and with shame comes 219 a reproach.
18:4 The words of a person’s mouth are like 220 deep waters, 221
and 222 the fountain of wisdom 223 is like 224 a flowing brook. 225
18:5 It is terrible 226 to show partiality 227 to the wicked, 228
by depriving 229 a righteous man of justice.
18:6 The lips of a fool 230 enter into strife, 231
and his mouth invites 232 a flogging. 233
18:7 The mouth of a fool is his ruin,
and his lips are a snare for his life. 234
18:8 The words of a gossip 235 are like choice morsels; 236
they go down into the person’s innermost being. 237
18:9 The one who 238 is slack 239 in his work
is a brother 240 to one who destroys. 241
18:10 The name of the Lord 242 is like 243 a strong tower; 244
the righteous person runs 245 to it and is set safely on high. 246
18:11 The wealth 247 of a rich person is like 248 a strong city, 249
and it is like a high wall in his imagination. 250
18:12 Before destruction the heart 251 of a person is proud,
but humility comes 252 before honor. 253
18:13 The one who gives an answer 254 before he listens 255 –
that is his folly and his shame. 256
18:14 A person’s spirit 257 sustains him through sickness –
but who can bear 258 a crushed spirit? 259
18:15 The discerning person 260 acquires knowledge,
and the wise person 261 seeks 262 knowledge.
18:16 A person’s gift 263 makes room for him,
and leads him 264 before important people.
18:17 The first to state his case 265 seems 266 right,
until his opponent 267 begins to 268 cross-examine him. 269
18:18 A toss of a coin 270 ends 271 disputes,
and settles the issue 272 between strong opponents. 273
18:19 A relative 274 offended 275 is harder to reach than 276 a strong city,
and disputes are like the barred gates 277 of a fortified citadel. 278
18:20 From the fruit of a person’s mouth 279 his stomach is satisfied, 280
with the product of his lips is he satisfied.
18:21 Death and life are in the power 281 of the tongue, 282
and those who love its use 283 will eat its fruit.
18:22 The one who finds 284 a wife finds what is enjoyable, 285
and receives a pleasurable gift 286 from the Lord. 287
18:23 A poor person makes supplications, 288
but a rich man answers harshly. 289
18:24 A person who has friends 290 may be harmed by them, 291
but there is a friend who sticks closer than a brother.
19:1 Better is a poor person who walks in his integrity 292
than one who is perverse in his speech 293 and is a fool. 294
19:2 It is dangerous 295 to have zeal 296 without knowledge,
and the one who acts hastily 297 makes poor choices. 298
19:3 A person’s folly 299 subverts 300 his way,
and 301 his heart rages 302 against the Lord.
19:4 Wealth adds many friends,
but a poor person is separated 303 from his friend. 304
19:5 A false witness 305 will not go unpunished,
and the one who spouts out 306 lies will not escape punishment. 307
19:6 Many people entreat the favor 308 of a generous person, 309
and everyone is the friend 310 of the person who gives gifts. 311
19:7 All the relatives 312 of a poor person hate him; 313
how much more do his friends avoid him –
he pursues them 314 with words, but they do not respond. 315
19:8 The one who acquires wisdom 316 loves himself; 317
the one who preserves understanding will prosper. 318
19:9 A false witness will not go unpunished,
and the one who spouts out 319 lies will perish. 320
19:10 Luxury is not appropriate 321 for a fool; 322
how much less for a servant to rule over princes! 323
19:11 A person’s wisdom 324 makes him slow to anger, 325
and it is his glory 326 to overlook 327 an offense.
19:12 A king’s wrath is like 328 the roar of a lion, 329
but his favor is like dew on the grass. 330
19:13 A foolish child 331 is the ruin of his father,
and a contentious wife 332 is like 333 a constant dripping. 334
19:14 A house and wealth are inherited from parents, 335
but a prudent wife 336 is from the Lord.
19:15 Laziness brings on 337 a deep sleep, 338
and the idle person 339 will go hungry. 340
19:16 The one who obeys commandments guards 341 his life;
the one who despises his ways 342 will die. 343
19:17 The one who is gracious 344 to the poor lends 345 to the Lord,
and the Lord 346 will repay him 347 for his good deed. 348
19:18 Discipline your child, for 349 there is hope,
but do not set your heart 350 on causing his death. 351
19:19 A person with great anger bears the penalty, 352
but if you deliver him from it once, you will have to do it again. 353
19:20 Listen to advice 354 and receive discipline,
that 355 you may become wise 356 by the end of your life. 357
19:21 There are many plans 358 in a person’s mind, 359
but it 360 is the counsel 361 of the Lord which will stand.
19:22 What is desirable 362 for a person is to show loyal love, 363
and a poor person is better than a liar. 364
19:23 Fearing the Lord 365 leads 366 to life, 367
and one who does so will live 368 satisfied; he will not be afflicted 369 by calamity.
19:24 The sluggard plunges 370 his hand in the dish,
and he will not even bring it back to his mouth! 371
19:25 Flog 372 a scorner, and as a result the simpleton 373 will learn prudence; 374
correct a discerning person, and as a result he will understand knowledge. 375
19:26 The one who robs 376 his father 377 and chases away his mother
is a son 378 who brings shame and disgrace.
19:27 If you stop listening to 379 instruction, my child,
you will stray 380 from the words of knowledge.
19:28 A crooked witness 381 scorns justice,
and the mouth of the wicked devours 382 iniquity.
19:29 Judgments 383 are prepared for scorners,
and floggings for the backs of fools.
20:1 Wine 384 is a mocker 385 and strong drink is a brawler;
whoever goes astray by them is not wise. 386
20:2 The king’s terrifying anger 387 is like the roar of a lion;
whoever provokes him 388 sins against himself. 389
20:3 It is an honor for a person 390 to cease 391 from strife,
but every fool quarrels. 392
20:4 The sluggard will not plow 393 during the planting season, 394
so at harvest time he looks 395 for the crop 396 but has nothing.
20:5 Counsel 397 in a person’s heart 398 is like 399 deep water, 400
but an understanding person 401 draws it out.
20:6 Many people profess their loyalty, 402
but a faithful person 403 – who can find? 404
20:7 The righteous person 405 behaves in integrity; 406
blessed are his children after him. 407
20:8 A king sitting on the throne to judge 408
separates out 409 all evil with his eyes. 410
20:9 Who can say, 411 “I have kept my heart clean; 412
I am pure 413 from my sin”?
20:10 Diverse weights and diverse measures 414 –
the Lord abhors 415 both of them.
20:11 Even a young man 416 is known 417 by his actions,
whether his activity is pure and whether it is right. 418
20:12 The ear that hears and the eye that sees 419 –
the Lord has made them both. 420
20:13 Do not love sleep, 421 lest you become impoverished;
open your eyes so that 422 you might be satisfied with food. 423
20:14 “It’s worthless! It’s worthless!” 424 says the buyer, 425
but when he goes on his way, he boasts. 426
20:15 There is gold, and an abundance of rubies,
but 427 words of knowledge 428 are like 429 a precious jewel.
20:16 Take a man’s 430 garment 431 when he has given security for a stranger, 432
and when he gives surety for strangers, 433 hold him 434 in pledge.
20:17 Bread gained by deceit 435 tastes sweet to a person, 436
but afterward his mouth will be filled with gravel. 437
20:18 Plans 438 are established by counsel,
so 439 make war 440 with guidance.
20:19 The one who goes about gossiping 441 reveals secrets;
therefore do not associate 442 with someone who is always opening his mouth. 443
20:20 The one who curses 444 his father and his mother,
his lamp 445 will be extinguished in the blackest 446 darkness.
20:21 An inheritance gained easily 447 in the beginning
will not be blessed 448 in the end. 449
20:22 Do not say, 450 “I will pay back 451 evil!”
Wait 452 for the Lord, so that he may vindicate you. 453
20:23 The Lord abhors 454 differing weights,
and dishonest scales are wicked. 455
20:24 The steps of a person 456 are ordained by 457 the Lord –
so how can anyone 458 understand his own 459 way?
20:25 It is a snare 460 for a person 461 to rashly cry, 462 “Holy!”
and only afterward to consider 463 what he has vowed. 464
20:26 A wise king separates out 465 the wicked;
he turns the threshing wheel over them. 466
20:27 The human spirit 467 is like 468 the lamp 469 of the Lord,
searching all his innermost parts. 470
20:28 Loyal love and truth 471 preserve a king,
and his throne is upheld by loyal love. 472
20:29 The glory 473 of young men is their strength,
and the splendor 474 of old men is gray hair. 475
20:30 Beatings and wounds cleanse away 476 evil,
and floggings cleanse 477 the innermost being. 478
21:1 The king’s heart 479 is in the hand 480 of the Lord like channels of water; 481
he turns it wherever he wants.
21:2 All of a person’s ways seem right in his own opinion, 482
but the Lord evaluates 483 the motives. 484
21:3 To do righteousness and justice
is more acceptable 485 to the Lord than sacrifice. 486
21:4 Haughty eyes and a proud heart –
the agricultural product 487 of the wicked is sin.
21:5 The plans of the diligent 488 lead 489 only to plenty, 490
but everyone who is hasty comes only to poverty. 491
21:6 Making a fortune 492 by a lying tongue is like 493 a vapor driven back and forth; 494
they seek death. 495
21:7 The violence 496 done by the wicked 497 will drag them away
because 498 they refuse to do what is right. 499
21:8 The way of the guilty person 500 is devious, 501
but as for the pure, 502 his way is upright.
21:9 It is better to live on a corner of the housetop 503
than in a house in company 504 with a quarrelsome wife. 505
21:10 The appetite 506 of the wicked desires 507 evil;
his neighbor is shown no favor 508 in his eyes.
21:11 When a scorner is punished, the naive 509 becomes wise;
when a wise person is instructed, 510 he gains knowledge.
21:12 The Righteous One 511 considers 512 the house 513 of the wicked;
he overthrows the wicked to their ruin. 514
21:13 The one who shuts his ears 515 to the cry 516 of the poor,
he too will cry out and will not be answered. 517
21:14 A gift given 518 in secret subdues 519 anger,
and a bribe given secretly 520 subdues 521 strong wrath. 522
21:15 Doing 523 justice brings 524 joy to the righteous
and terror 525 to those who do evil.
21:16 The one who wanders 526 from the way of wisdom 527
will end up 528 in the company of the departed. 529
21:17 The one who loves 530 pleasure 531 will be 532 a poor person; 533
whoever loves wine and anointing oil 534 will not be rich.
21:18 The wicked become 535 a ransom 536 for the righteous,
and the faithless 537 are taken 538 in the place of the upright.
21:19 It is better to live 539 in a desert land 540
than with a quarrelsome and easily-provoked 541 woman.
21:20 There is desirable treasure and olive oil 542 in the dwelling of the wise,
but a foolish person 543 devours all he has. 544
21:21 The one who pursues righteousness and love 545
finds life, bounty, 546 and honor.
21:22 The wise person 547 can scale 548 the city of the mighty
and bring down the stronghold 549 in which they trust. 550
21:23 The one who guards his mouth and his tongue 551
keeps his life 552 from troubles. 553
21:24 A proud 554 and arrogant 555 person, whose name is “Scoffer,” 556
acts 557 with overbearing pride. 558
21:25 What the sluggard desires 559 will kill him, 560
for his hands 561 refuse to work.
21:26 All day long he craves greedily, 562
but the righteous gives and does not hold back. 563
21:27 The wicked person’s sacrifice 564 is an abomination;
how much more 565 when he brings it with evil intent! 566
21:28 A lying witness 567 will perish, 568
but the one who reports accurately speaks forever. 569
21:29 A wicked person 570 shows boldness with his face, 571
but as for the upright, 572 he discerns 573 his ways.
21:30 There is no wisdom and there is no understanding,
and there is no counsel against 574 the Lord. 575
21:31 A horse is prepared for the day of battle,
but the victory is from the Lord. 576
22:1 A good name 577 is to be chosen 578 rather than great wealth,
good favor 579 more than silver or gold.
22:2 The rich and the poor meet together; 580
the Lord is the creator of them both. 581
22:3 A shrewd person 582 sees danger 583 and hides himself,
but the naive keep right on going 584 and suffer for it. 585
22:4 The reward 586 for humility 587 and fearing the Lord 588
is riches and honor and life.
22:5 Thorns and snares 589 are in the path of the perverse,
but the one who guards himself keeps far from them.
22:6 Train 590 a child 591 in the way that he should go, 592
and when he is old he will not turn from it. 593
22:7 The rich rule over 594 the poor,
and the borrower is servant 595 to the lender.
22:8 The one who sows 596 iniquity will reap trouble,
and the rod of his fury 597 will end.
22:9 A generous person 598 will be blessed, 599
for he gives some of his food 600 to the poor.
22:10 Drive out the scorner 601 and contention will leave;
strife and insults will cease. 602
22:11 The one who loves a pure heart 603
and whose speech is gracious 604 – the king will be his friend. 605
22:12 The eyes of the Lord 606 guard knowledge, 607
but he overthrows the words of the faithless person. 608
22:13 The sluggard says, “There is a lion 609 outside!
I will be killed in the middle of the streets!” 610
22:14 The mouth 611 of an adulteress is like 612 a deep pit; 613
the one against whom the Lord is angry 614 will fall into it. 615
22:15 Folly is bound up 616 in the heart of a child, 617
but the rod of discipline 618 will drive it far from him.
22:16 The one who oppresses the poor to increase his own gain
and the one who gives to the rich 619 – both end up only in poverty.
[16:1] 1 tn Heb “plans of the heart” (so ASV, NASB, NIV). The phrase מַעַרְכֵי־לֵב (ma’arkhe-lev) means “the arrangements of the mind.”
[16:1] sn Humans may set things in order, plan out what they are going to say, but God sovereignly enables them to put their thoughts into words.
[16:1] 2 tn Heb “[are] to a man.”
[16:1] 3 tn Here “the tongue” is a metonymy of cause in which the instrument of speech is put for what is said: the answer expressed.
[16:1] 4 sn The contrasting prepositions enhance the contrasting ideas – the ideas belong to people, but the words come from the
[16:1] 5 sn There are two ways this statement can be taken: (1) what one intends to say and what one actually says are the same, or (2) what one actually says differs from what the person intended to say. The second view fits the contrast better. The proverb then is giving a glimpse of how God even confounds the wise. When someone is trying to speak [“answer” in the book seems to refer to a verbal answer] before others, the
[16:2] 6 tn Heb “ways of a man.”
[16:2] 7 sn The Hebrew term translated “right” (z~E) means “innocent” (NIV) or “pure” (NAB, NRSV, NLT). It is used in the Bible for pure oils or undiluted liquids; here it means unmixed actions. Therefore on the one hand people rather naively conclude that their actions are fine.
[16:2] 8 tn Heb “in his eyes.”
[16:2] 9 tn The figure (a hypocatastasis) of “weighing” signifies “evaluation” (e.g., Exod 5:8; 1 Sam 2:3; 16:7; Prov 21:2; 24:12). There may be an allusion to the Egyptian belief of weighing the heart after death to determine righteousness. But in Hebrew thought it is an ongoing evaluation as well, not merely an evaluation after death.
[16:2] 10 tn Heb “spirits” (so KJV, ASV). This is a metonymy for the motives, the intentions of the heart (e.g., 21:2 and 24:2).
[16:2] sn Humans deceive themselves rather easily and so appear righteous in their own eyes; but the proverb says that God evaluates motives and so he alone can determine if the person’s ways are innocent.
[16:3] 11 tc The MT reads גֹּל (gol, “commit”) from the root גָּלַל (galal, “to roll”). The LXX and Tg. Prov 16:3 have “reveal” as if the root were גָּלָה (galah, “to reveal”).
[16:3] tn Heb “roll.” The verb גֹּל (“to commit”) is from the root גָּלַל (“to roll”). The figure of rolling (an implied comparison or hypocatastasis), as in rolling one’s burdens on the
[16:3] 12 tn The suffix on the plural noun would be a subjective genitive: “the works you are doing,” or here, “the works that you want to do.”
[16:3] 13 tn The syntax of the second clause shows that there is subordination: The vav on וְיִכֹּנוּ (vÿyikonu) coming after the imperative of the first clause expresses that this clause is the purpose or result. People should commit their works in order that the
[16:4] 14 sn The Hebrew verb translated “works” (פָּעַל, pa’al) means “to work out; to bring about; to accomplish.” It is used of God’s sovereign control of life (e.g., Num 23:23; Isa 26:12).
[16:4] 15 tn Heb “for its answer.” The term לַמַּעֲנֵהוּ (lamma’anehu) has been taken to mean either “for his purpose” or “for its answer.” The Hebrew word is מַעֲנֶה (ma’aneh, “answer”) and not לְמַעַן (lÿma’an, “purpose”). So the suffix likely refers to “everything” (כֹּל, kol). God ensures that everyone’s actions and the consequences of those actions correspond – certainly the wicked for the day of calamity. In God’s order there is just retribution for every act.
[16:4] 16 sn This is an example of synthetic parallelism (“A, what’s more B”). The A-line affirms a truth, and the B-line expands on it with a specific application about the wicked – whatever disaster comes their way is an appropriate correspondent for their life.
[16:5] 17 tn Heb “an abomination of the
[16:5] 18 tn Heb “every proud of heart”; NIV “all the proud of heart.” “Heart” is the genitive of specification; the phrase is talking about people who have proud hearts, whose ideas are arrogant. These are people who set themselves presumptuously against God (e.g., 2 Chr 26:16; Ps 131:1; Prov 18:12).
[16:5] 19 tn Heb “hand to hand.” This idiom means “you can be assured” (e.g., Prov 11:21).
[16:5] 20 tc The LXX has inserted two couplets here: “The beginning of a good way is to do justly, // and it is more acceptable with God than to do sacrifices; // he who seeks the
[16:5] tn The B-line continues the A-line, but explains what it means that they are an abomination to the
[16:6] 21 sn These two words are often found together to form a nominal hendiadys: “faithful loyal love.” The couplet often characterize the
[16:6] 22 tn Heb “is atoned”; KJV “is purged”; NAB “is expiated.” The verb is from I כָּפַר (kafar, “to atone; to expiate; to pacify; to appease”; HALOT 493-94 s.v. I כפר). This root should not be confused with the identically spelled Homonym II כָּפַר (kafar, “to cover over”; HALOT 494 s.v. II *כפר). Atonement in the OT expiated sins, it did not merely cover them over (cf. NLT). C. H. Toy explains the meaning by saying it affirms that the divine anger against sin is turned away and man’s relation to God is as though he had not sinned (Proverbs [ICC], 322). Genuine repentance, demonstrated by loyalty and truthfulness, appeases the anger of God against one’s sin.
[16:6] 23 tn Heb “fear of the
[16:6] 24 tn Heb “turns away from”; NASB “keeps away from.”
[16:6] 25 sn The Hebrew word translated “evil” (רַע, ra’) can in some contexts mean “calamity” or “disaster,” but here it seems more likely to mean “evil” in the sense of sin. Faithfulness to the
[16:7] 26 tn Heb “ways of a man.”
[16:7] 27 tn The first line uses an infinitive in a temporal clause, followed by its subject in the genitive case: “in the taking pleasure of the
[16:7] 28 tn The referent of the verb in the second colon is unclear. The straightforward answer is that it refers to the person whose ways please the
[16:7] 29 tn Heb “even his enemies he makes to be at peace with him.”
[16:8] 30 sn The lines contrast the modest income with the abundant income; but the real contrast is between righteousness and the lack of justice (or injustice). “Justice” is used for both legal justice and ethical conduct. It is contrasted with righteousness in 12:5 and 21:7; it describes ethical behavior in 21:3. Here the point is that unethical behavior tarnishes the great gain and will be judged by God.
[16:8] 31 sn This is another “better” saying; between these two things, the first is better. There are other options – such as righteousness with wealth – but the proverb is not concerned with that. A similar saying appears in Amenemope 8:19-20 (ANET 422).
[16:9] 32 tn Heb “the heart of a man.” This stresses that it is within the heart that plans are made. Only those plans that are approved by God will succeed.
[16:9] 33 tn Heb “his way” (so KJV, NASB).
[16:9] 34 tn The verb כּוּן (kun, “to establish; to confirm”) with צַעַד (tsa’ad, “step”) means “to direct” (e.g., Ps 119:133; Jer 10:23). This contrasts what people plan and what actually happens – God determines the latter.
[16:9] 35 sn “Steps” is an implied comparison, along with “way,” to indicate the events of the plan as they work out.
[16:10] 36 tn Heb “oracle” (so NAB, NIV) or “decision”; TEV “the king speaks with divine authority.” The term קֶסֶם (qesem) is used in the sense of “oracle; decision; verdict” (HALOT 1115-16 s.v.). The pronouncements of a king form an oracular sentence, as if he speaks for God; they are divine decisions (e.g., Num 22:7; 23:23; 2 Sam 14:20).
[16:10] 37 tn Heb “on the lips.” The term “lips” is a metonymy of cause referring to what the king says – no doubt what he says officially.
[16:10] 38 tn Heb “his mouth.” The term “mouth” is a metonymy of cause for what the king says: his pronouncements and legal decisions.
[16:10] 39 sn The second line gives the effect of the first: If the king delivers such oracular sayings (קֶסֶם, qesem, translated “divine verdict”), then he must be careful in the decisions he makes. The imperfect tense then requires a modal nuance to stress the obligation of the king not to act treacherously against justice. It would also be possible to translate the verb as a jussive: Let the king not act treacherously against justice. For duties of the king, e.g., Psalm 72 and Isaiah 11. For a comparison with Ezekiel 21:23-26, see E. W. Davies, “The Meaning of qesem in Prov 16:10,” Bib 61 (1980): 554-56.
[16:11] 40 tn Heb “a scale and balances of justice.” This is an attributive genitive, meaning “just scales and balances.” The law required that scales and measures be accurate and fair (Lev 19:36; Deut 25:13). Shrewd dishonest people kept light and heavy weights to make unfair transactions.
[16:12] 42 sn The “wickedness” mentioned here (רֶשַׁע, resha’) might better be understood as a criminal act, for the related word “wicked” can also mean the guilty criminal. If a king is trying to have a righteous administration, he will detest any criminal acts.
[16:12] 43 tn The “throne” represents the administration, or the decisions made from the throne by the king, and so the word is a metonymy of adjunct (cf. NLT “his rule”).
[16:13] 44 tn The MT has the plural, even though the verb “loves” is masculine singular. The ancient versions and two Hebrew
[16:13] 45 tn Heb “lips of righteousness”; cf. NAB, NIV “honest lips.” The genitive “righteousness” functions as an attributive adjective. The term “lips” is a metonymy of cause for what is said: “righteous speech” or “righteous counsel.”
[16:13] 46 tn The MT has the singular participle followed by the plural adjective (which is here a substantive). The editors of BHS wish to follow the ancient versions in making the participle plural, “those who speak uprightly.”
[16:13] 47 sn The verse is talking about righteous kings, of course – they love righteousness and not flattery. In this proverb “righteous” and “upright” referring to what is said means “what is right and straight,” i.e., the truth (cf. NCV).
[16:14] 48 sn This proverb introduces the danger of becoming a victim of the king’s wrath (cf. CEV “if the king becomes angry, someone may die”). A wise person knows how to pacify the unexpected and irrational behavior of a king. The proverb makes the statement, and then gives the response to the subject.
[16:14] 49 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[16:14] 50 tn The expression uses an implied comparison, comparing “wrath” to a messenger because it will send a message. The qualification is “death,” an objective genitive, meaning the messenger will bring death, or the message will be about death. E.g., 1 Kgs 2:25, 29-34 and 46. Some have suggested a comparison with the two messengers of Baal to the god Mot (“Death”) in the Ugaritic tablets (H. L. Ginsberg, “Baal’s Two Messengers,” BASOR 95 [1944]: 25-30). If there is an allusion, it is a very slight one. The verse simply says that the king’s wrath threatens death.
[16:14] 51 tn The verb is כָּפַּר (kapar), which means “to pacify; to appease” and “to atone; to expiate” in Levitical passages. It would take a wise person to know how to calm or pacify the wrath of a king – especially in the ancient Near East.
[16:15] 52 tn Heb “the light of the face of the king.” This expression is a way of describing the king’s brightened face, his delight in what is taking place. This would mean life for those around him.
[16:15] sn The proverb is the antithesis of 16:14.
[16:15] 54 tn Heb “latter rain” (so KJV, ASV). The favor that this expression represents is now compared to the cloud of rain that comes with the “latter” rain or harvest rain. The point is that the rain cloud was necessary for the successful harvest; likewise the king’s pleasure will ensure the success and the productivity of the people under him. E.g., also Psalm 72:15-17; the prosperity of the land is portrayed as a blessing on account of the ideal king.
[16:16] 55 tn The form קְנֹה (qÿnoh) is an infinitive; the Greek version apparently took it as a participle, and the Latin as an imperative – both working with an unpointed קנה, the letter ה (he) being unexpected in the form if it is an infinitive construct (the parallel clause has קְנוֹת [qÿnot] for the infinitive, but the ancient versions also translate that as either a participle or an imperative).
[16:16] 56 tn The form is a Niphal participle, masculine singular. If it is modifying “understanding” it should be a feminine form. If it is to be translated, it would have to be rendered “and to acquire understanding is to be chosen more than silver” (cf. KJV, ASV, NASB). Many commentaries consider it superfluous. NIV and NCV simply have “to choose understanding rather than silver!”
[16:17] 57 sn The point of righteous living is made with the image of a highway, a raised and well-graded road (a hypocatastasis, implying a comparison between a highway and the right way of living).
[16:17] 58 tn The form סוּר (sur) is a Qal infinitive; it indicates that a purpose of the righteous life is to turn away from evil. “Evil” here has the sense of sinful living. So the first line asserts that the well-cared-for life avoids sin.
[16:17] 59 sn The second half of the verse uses two different words for “guard”; this one is נֹצֵר (notser) “the one who guards his way,” and the first is שֹׁמֵר (shomer) “the one who guards his life” (the order of the words is reversed in the translation). The second colon then explains further the first (synthetic parallelism), because to guard one’s way preserves life.
[16:17] 60 tc The LXX adds three lines after 17a and one after 17b: “The paths of life turn aside from evils, and the ways of righteousness are length of life; he who receives instruction will be prosperous, and he who regards reproofs will be made wise; he who guards his ways preserves his soul, and he who loves his life will spare his mouth.”
[16:18] 61 sn The two lines of this proverb are synonymous parallelism, and so there are parasynonyms. “Pride” is paired with “haughty spirit” (“spirit” being a genitive of specification); and “destruction” is matched with “a tottering, falling.”
[16:18] 62 tn Heb “[is] before destruction.”
[16:18] 63 sn Many proverbs have been written in a similar way to warn against the inevitable disintegration and downfall of pride. W. McKane records an Arabic proverb: “The nose is in the heavens, the seat is in the mire” (Proverbs [OTL], 490).
[16:19] 64 tn Heb “low of spirit”; KJV “of an humble spirit.” This expression describes the person who is humble and submissive before the
[16:19] 65 tn Heb “than to divide plunder.” The word “plunder” implies that the wealth taken by the proud was taken violently and wrongfully – spoils are usually taken in warfare. R. N. Whybray translates it with “loot” (Proverbs [CBC], 95). The proud are in rebellion against God, overbearing and oppressive. One should never share the “loot” with them.
[16:20] 66 tn Heb “he who is prudent” or “he who deals wisely” (cf. KJV). The proverb seems to be referring to wise business concerns and the reward for the righteous. One who deals wisely in a matter will find good results. R. N. Whybray sees a contrast here: “The shrewd man of business will succeed well, but the happy man is he who trusts the
[16:20] 67 tn Or “he who gives heed to a word,” that is, “who listens to instruction” (cf. NIV, NLT).
[16:20] 68 tn Heb “good” (so KJV, ASV).
[16:20] 69 tn Although traditionally this word is translated “happy” (cf. KJV, ASV, NAB, NRSV, NLT), such a translation can be misleading because the word means far more than that. It describes the heavenly bliss that comes from knowing one is right with God and following God’s precepts. The “blessed” could be at odds with the world (Ps 1:1-3).
[16:20] 70 tn Heb “and the one who trusts in the
[16:21] 71 tn Heb “wise of heart” (so NRSV).
[16:21] 72 tn Heb “to the wise of heart it will be called discerning.” This means that the wise of heart, those who make wise decisions (“heart” being the metonymy), will gain a reputation of being the discerning ones.
[16:21] 73 tn Heb “sweetness of lips.” The term “lips” is a metonymy of cause, meaning what is said. It is a genitive of specification. The idea of “sweetness” must be gracious and friendly words. The teaching will be well-received because it is both delightful and persuasive (cf. NIV “pleasant words promote instruction”).
[16:21] 74 tn Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”
[16:22] 75 tn The Hebrew noun שֵׂכֵל (sekhel, “prudence; insight”; cf. KJV, NASB, NIV “understanding”; NAB, CEV “good sense”) is related to the verb that means “to have insight; to give attention to; to act circumspectly [or, prudently],” as well as “to prosper; to have success.” These words all describe the kind of wise action that will be successful.
[16:22] 76 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[16:22] 77 tn Heb “fountain of life.” The point of the metaphor is that like a fountain this wisdom will be a constant provision for living in this world.
[16:22] 78 tn Heb “the discipline of fools [is] folly.” The “discipline” (מוּסָר, musar) in this proverb is essentially a requital for sin (hence “punishment,” so NIV, NCV, NRSV); discipline which is intended to correct is normally rejected and despised by fools. So the line is saying that there is very little that can be done for or with the fool (cf. NLT “discipline is wasted on fools”).
[16:23] 79 tn Or “mind” (cf. NCV, NRSV, NLT).
[16:23] 80 tn Heb “makes wise his mouth,” with “mouth” being a metonymy of cause for what is said: “speech.”
[16:23] 81 sn Those who are wise say wise things. The proverb uses synthetic parallelism: The first line asserts that the wise heart ensures that what is said is wise, and the second line adds that such a person increases the reception of what is said.
[16:23] 82 tn Heb “to his lips.” The term “lips” functions as a metonymy of cause for what is said.
[16:24] 83 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
[16:24] 84 sn The metaphor of honey or the honeycomb is used elsewhere in scripture, notably Ps 19:10 [11]. Honey was used in Israel as a symbol of the delightful and healthy products of the land – “a land flowing with milk and honey” (Deut 6:3).
[16:24] 85 sn Two predicates are added to qualify the metaphor: The pleasant words are “sweet” and “healing.” “Soul” includes in it the appetites, physical and spiritual; and so sweet to the “soul” would summarize all the ways pleasant words give pleasure. “Bones” is a metonymy of subject, the boney framework representing the whole person, body and soul. Pleasant words, like honey, will enliven and encourage the whole person. One might recall, in line with the imagery here, how Jonathan’s eyes brightened when he ate from the honeycomb (1 Sam 14:27).
[16:25] 86 tn Heb “There is a way that is right before a man [to the face of a man].”
[16:25] 87 tn Heb “the ways of death” (so KJV, ASV). This construct phrase features a genitive of destiny: “ways that lead to [or, end in] death.”This proverb is identical to 14:12.
[16:26] 88 sn The word for “laborer” and “labors” emphasizes the drudgery and the agony of work (עָמַל, ’amal). For such boring drudgery motivations are necessary for its continuance, and hunger is the most effective. The line is saying that the appetites are working as hard as the laborer.
[16:26] 89 tn Heb “soul.” The term נֶפֶשׁ (nefesh) here means “appetite,” functioning as a metonymy; the “inner soul” of a person representing his appetite (BDB 660 s.v. 5a; see, e.g., Pss 63:6; 107:9; Prov 13:25; 16:24; 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). This is suggested by the parallelism with “hunger.”
[16:26] 90 tn Heb “labors for him” (so NAB).
[16:26] 91 tn Heb “his mouth” (so KJV, NAB). The term “mouth” is a metonymy for hunger or eating. The idea of the proverb is clear – the need to eat drives people to work.
[16:26] 92 tc The LXX has apparently misread פִּיהוּ (pihu) and inserted the idea of “ruin” for the laborer: “he drives away ruin.” This influenced the Syriac to some degree; however, its first clause understood “suffering” instead of “labor”: “the person who causes suffering suffers.”
[16:26] sn This theme is taught elsewhere (e.g., Eccl 6:7; Eph 4:28; 6:7; 2 Thess 3:10-12).
[16:27] 93 tn Heb “a man of belial.” This phrase means “wicked scoundrel.” Some translate “worthless” (so ASV, NASB, CEV), but the phrase includes deep depravity and wickedness (C. H. Toy, Proverbs [ICC], 125-26).
[16:27] 94 tn Heb “digs up” (so NASB). The “wicked scoundrel” finds out about evil and brings it to the surface (Prov 26:27; Jer 18:20). What he digs up he spreads by speech.
[16:27] 95 tn Heb “on his lips” (so NAB) The term “lips” is a metonymy of cause. To say that “evil” is on his lips means that he talks about the evil he has dug up.
[16:27] 96 sn The simile stresses the devastating way that slander hurts people. W. McKane says that this one “digs for scandal and…propagates it with words which are ablaze with misanthropy” (Proverbs [OTL], 494).
[16:28] 97 tn Heb “a man of perverse things”; NAB “an intriguer.” This refers to someone who destroys lives. The parallelism suggests that he is a “slanderer” or “gossip” – one who whispers and murmurs (18:8; 26:20, 22).
[16:28] 98 tn The term אַלּוּף (’aluf) refers to a “friend” or “an intimate associate.” The word has other possible translations, including “tame” or “docile” when used of animals. Rashi, a Jewish scholar who lived
[16:29] 99 tn Heb “man of violence.” He influences his friends toward violence. The term חָמָס (khamas, “violence”) often refers to sins against society, social injustices, and crimes.
[16:29] 100 tn The verb in the first colon is the Piel imperfect, and the form in the second is the Hiphil perfect; the first is a habitual imperfect, and the second a gnomic perfect. The first verb, “to persuade, seduce, entice,” is the metonymy of cause; the second verb, “to lead,” is the metonymy of effect, the two together forming the whole process.
[16:29] 101 tn Heb “not good” (so KJV, NAB, NASB, NIV, NRSV); NLT “a harmful path.” The expression “a way that is not good” is an example of tapeinosis – a deliberate understatement for the sake of emphasis: It is terrible. This refers to crime and violence. The understatement is used to warn people away from villains and to remind them to follow a good path.
[16:30] 102 sn The participle עֹצֶה (’otseh) describes one as shutting his eyes (cf. KJV, ASV). This could mean simply “closing the eyes,” or it could refer to “winking” (so many English versions). The proverb is saying that facial expressions often reveal if someone is plotting evil (e.g., 6:13-14).
[16:30] 103 tn The conjunction “and” does not appear in the Hebrew but is implied by the synonymous parallelism.
[16:30] 104 tn The participle קֹרֵץ (qorets) indicates that the person involved is pinching, compressing, or biting his lips (cf. NIV “purses his lips”).
[16:30] 105 tn The verb is a Piel perfect; it means “complete, finish, bring to an end.” The two cola may form the whole process: The first line has “to devise” evil, and the second has “he completes” evil. BDB, however, classifies this use of the Piel as “to accomplish in thought” meaning “to determine” something (BDB 478 s.v. כָּלָה 1f). In that case the two lines would have synonymous ideas, i.e., using facial expressions to plan evil actions.
[16:31] 106 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[16:31] 107 sn The proverb presents the ideal, for it is not concerned with old people who may be evil. The KJV tried to qualify the interpretation by making the second half of the verse a conditional clause (“if it be found in the way of righteousness”). This is acceptable but unnecessary. The book of Proverbs is simply laying out the equity of longevity for righteousness and premature death for wicked people. In this line “gray hair” is a metonymy of adjunct/effect, representing old age; and the “glorious crown” (taking the genitive as attributive) provides a fitting metaphor to compare the hair on the head with a crown.
[16:31] 108 tn Heb “it is found” (so NASB) or “it will be found.”
[16:31] 109 sn While the proverb presents a general observation, there is a commendable lesson about old people who can look back on a long walk with God through life and can anticipate unbroken fellowship with him in glory.
[16:32] 110 tn One who is “slow to anger” is a patient person (cf. NAB, NIV, NLT). This is explained further in the parallel line by the description of “one who rules his spirit” (וּמֹשֵׁל בְּרוּחוֹ, umoshel bÿrukho), meaning “controls his temper.” This means the person has the emotions under control and will not “fly off the handle” quickly.
[16:32] 111 tn Heb “who rules his spirit” (so NASB).
[16:32] 112 tn The phrase “is better than” does not appear in this line in the Hebrew text, but is implied by the parallelism.
[16:32] 113 sn The saying would have had greater impact when military prowess was held in high regard. It is harder, and therefore better, to control one’s passions than to do some great exploit on the battlefield.
[16:33] 114 tn Heb “the lot is cast.” Because the ancient practice of “casting lots” is unfamiliar to many modern readers, the imagery has been updated to “throwing dice.”
[16:33] sn The proverb concerns the practice of seeking divine leading through casting lots. For a similar lesson, see Amenemope (18, 19:16-17, in ANET 423).
[16:33] 115 tn Heb “all its decision.”
[16:33] 116 sn The point concerns seeking God’s will through the practice. The
[17:1] 117 tn The phrase “a dry piece of bread” is like bread without butter, a morsel of bread not dipped in vinegar mix (e.g., Ruth 2:14). It represents here a simple, humble meal.
[17:1] 118 tn Heb “and quietness in it”; the construction functions as a circumstantial clause: “in which there is quietness” or “with quietness.”
[17:1] sn The Hebrew word means “quietness” or “ease.” It represents a place where there can be carefree ease because of the sense of peace and security. The Greek rendering suggests that those translators read it as “peace.” Even if the fare is poor, this kind of setting is to be preferred.
[17:1] 119 tn The house is described as being full of “sacrifices of strife” (זִבְחֵי־רִיב, zivkhi-riv). The use of “sacrifices” suggests a connection with the temple (as in 7:14) in which the people may have made their sacrifices and had a large amount meat left over. It is also possible that the reference is simply to a sumptuous meal (Deut 12:15; Isa 34:6; Ezek 39:17). It would be rare for Israelites to eat meat apart from festivals, however. In the construction the genitive could be classified as a genitive of effect, the feast in general “bringing about strife,” or it could simply be an attributive genitive, “a feast characterized by strife.” Abundance often brings deterioration of moral and ethical standards as well as an increase in envy and strife.
[17:2] 120 sn The setting is in the ancient world where a servant rarely advanced beyond his or her station in life. But there are notable exceptions (e.g., Gen 15:3 where the possibility is mentioned, 1 Chr 2:35 where it changed through marriage, and 2 Sam 16:1-4; 19:24-30, with the story of Ziba the servant of Mephibosheth). This proverb focuses on a servant who is wise, one who uses all his abilities effectively – a Joseph figure.
[17:2] 121 sn The parallelism indicates that “ruling over” and “sharing in the inheritance” means that the disgraceful son will be disinherited.
[17:2] 123 tn The form מֵבִישׁ (mevish) is a Hiphil participle, modifying בֵן (ben). This original heir would then be one who caused shame or disgrace to the family, probably by showing a complete lack of wisdom in the choices he made.
[17:2] 124 tn Heb “in the midst of the brothers”; NIV “as one of the brothers.”
[17:3] 125 sn The noun מַצְרֵף (matsref) means “a place or instrument for refining” (cf. ASV, NASB “the refining pot”). The related verb, which means “to melt, refine, smelt,” is used in scripture literally for refining and figuratively for the
[17:3] 126 tn The term “refining” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.
[17:3] 127 sn The term כּוּר (cur) describes a “furnace” or “smelting pot.” It can be used figuratively for the beneficial side of affliction (Isa 48:10).
[17:3] 128 tn Heb “and.” Most English versions treat this as an adversative (“but”).
[17:3] 129 sn The participle בֹּחֵן (bokhen, “tests”) in this emblematic parallelism takes on the connotations of the crucible and the furnace. When the
[17:4] 130 tn The Hiphil participle מֵרַע (mera’) indicates one who is a doer of evil. The line affirms that a person of this nature will eagerly listen to evil talk – it is part of his nature.
[17:4] 131 tn Heb “to the lip of evil”; ASV, NAB, NASB, NRSV “wicked lips.” The term “lip” is a metonymy of cause for speech (what is said); the term “evil” is an attributive genitive. The same will be true in the parallel line where the expression “to the tongue of destruction” (NASB “a destructive tongue”) means things that are said that destroy others.
[17:4] 132 tc The verb מֵזִין (mezin) is from זִין (zir, “to feed”); therefore, the suggested emendation is to take it from אֹזֶן (’ozen, “ear”) as a denominative verb, “to give ear; to listen to.” Two Hebrew
[17:4] 133 sn Wicked, self-serving people find destructive speech appealing. They should be rebuked and not tolerated (Lev 19:17).
[17:5] 134 sn The parallelism helps define the subject matter: The one who “mocks the poor” (NAB, NASB, NIV) is probably one who “rejoices [NIV gloats] over disaster.” The poverty is hereby explained as a disaster that came to some. The topic of the parable is the person who mocks others by making fun of their misfortune.
[17:5] 135 sn The Hebrew word translated “insults” (חֵרֵף, kheref) means “reproach; taunt” (as with a cutting taunt); it describes words that show contempt for or insult God. The idea of reproaching the Creator may be mistaking and blaming God’s providential control of the world (C. H. Toy, Proverbs [ICC], 337). W. G. Plaut, however, suggests that mocking the poor means holding up their poverty as a personal failure and thus offending their dignity and their divine nature (Proverbs, 187).
[17:6] 136 tn Heb “children of children [sons of sons].”
[17:6] 137 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
[17:6] 138 sn The metaphor signifies that grandchildren are like a crown, that is, they are the “crowning glory” of life. The proverb comes from a culture that places great importance on the family in society and that values its heritage.
[17:6] 139 tn The noun תִּפְאָרָת (tif’arat) means “beauty; glory” (BDB 802 s.v.). In this passage “glory” seems to be identified with “glorying; boasting”; so a rendering that children are proud of their parents would be in order. Thus, “glory of children” would be a subjective genitive, the glorying that children do.”
[17:6] 140 tc The LXX has inserted: “To the faithful belongs the whole world of wealth, but to the unfaithful not an obulus.” It was apparently some popular sentiment at the time.
[17:6] tn Heb “their fathers.”
[17:7] 141 tn The word יֶתֶר (yeter) could be rendered either “arrogant” (cf. NIV) or “excellent” (cf. KJV, NASB; NLT “eloquent”) because the basic idea of the word is “remainder; excess,” from the verb “be left over.” It describes “lofty” speech (arrogant or excellent) that is not suited for the fool. The Greek version, using pista, seems to support the idea of “excellent,” and makes a contrast: “words that are excellent do not fit a fool.” The idea of arrogance (NIV) fits if it is taken in the sense of lofty, heightened, or excessive language.
[17:7] 142 tn “a lip of excess.” The term “lip” is a metonymy for what is said.
[17:7] 143 sn The “fool” proper, described by the term נָבָל (naval), occurs only here, in v. 21, and in 30:22 in the book. It describes someone who is godless and immoral in an overbearing way (e.g., 1 Sam 25:25; Ps 14:1). A fool should restrain his words lest his foolishness spew out.
[17:7] 144 tn Heb “speech of falsehood”; NRSV “false speech.”
[17:7] 145 sn This “ruler” (KJV, NASB “prince”; NAB “noble”) is a gentleman with a code of honor, to whom truthfulness is second nature (W. McKane, Proverbs [OTL], 507). The word describes one as “inclined, generous, noble” (BDB 622 s.v. נָדִיב). It is cognate to the word for the “free will offering.” So for such a noble person lies are not suited. The argument is from the lesser to the greater – if fools shouldn’t speak lofty things, then honorable people should not lie (or, lofty people should not speak base things).
[17:8] 146 tn The phrase “works like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[17:8] 147 tn Heb “a stone of favors”; NAB, NRSV “a magic stone.” The term שֹׁחַד (shokhad, “bribe”) could be simply translated as “a gift”; but the second half of the verse says that the one who offers it is successful. At best it could be a gift that opens doors; at worst it is a bribe. The word שֹׁחַד is never used of a disinterested gift, so there is always something of the bribe in it (e.g., Ps 15:5; Isa 1:23). Here it is “a stone that brings favor,” the genitive being the effect or the result of the gift. In other words, it has magical properties and “works like a charm.”
[17:8] 148 tn Heb “in the eyes of its owner.”
[17:8] 149 tn Heb “in all that he turns”; NASB, NIV “wherever he turns.”
[17:8] 150 sn As C. H. Toy points out, the sage is merely affirming a point without making a comment – those who use bribery meet with widespread success (Proverbs [ICC], 341). This does not amount to an endorsement of bribery.
[17:9] 151 tn Heb “covers” (so NASB); NIV “covers over.” How people respond to the faults of others reveals whether or not they have love. The contrast is between one who “covers” (forgives, cf. NCV, NRSV) the fault of a friend and one who repeats news about it. The former promotes love because he cares about the person; the latter divides friends.
[17:9] 152 sn The participle מְבַקֵּשׁ (mÿvaqesh) means “seeks” in the sense of seeking to secure or procure or promote love. There can be no friendship without such understanding and discretion.
[17:9] 153 sn W. G. Plaut notes that harping on the past has destroyed many friendships and marriages (Proverbs, 188). W. McKane observes that this line refers to the person who breaks up friendships by his scandalous gossip, even if it is done with a kind of zeal for the welfare of the community, for it will destroy love and trust (Proverbs [OTL], 508-9).
[17:10] 154 tn Heb “goes in deeper” (cf. NASB, NRSV). The verb נָחֵת (nakhet) “to go down; to descend” with the preposition בְּ (bet) means “to descend into; to make an impression on” someone.
[17:10] 155 tn The form is the Hiphil infinitive of נָכָה (nakhah) with the comparative מִן, min. The word “fool” then would be an objective genitive – more than blows to/on a fool.
[17:11] 156 sn The proverb is set up in a cause and effect relationship. The cause is that evil people seek rebellion. The term מְרִי (mÿri) means “rebellion.” It is related to the verb מָרָה (marah, “to be contentious; to be rebellious; to be refractory”). BDB 598 s.v. מְרִי translates the line “a rebellious man seeketh only evil” (so NASB).
[17:11] 157 tn The parallelism seems to be formal, with the idea simply continuing to the second line; the conjunction is therefore translated to reflect this. However, the proverb could be interpreted as antithetical just as easily.
[17:11] 158 sn Those bent on rebellion will meet with retribution. The messenger could very well be a merciless messenger from the king; but the expression could also figuratively describe something God sends – storms, pestilence, or any other misfortune.
[17:12] 159 tn Heb “Let a man meet” (so NASB); NLT “It is safer to meet.” The infinitive absolute פָּגוֹשׁ (pagosh, “to meet”) functions as a jussive of advice. The bear meeting a man is less dangerous than a fool in his folly. It could be worded as a “better” saying, but that formula is not found here.
[17:12] 160 tn The second colon begins with וְאַל (vÿ’al), “and not.” This negative usually appears with volitives, so the fuller expression of the parallel line would be “and let not a fool in his folly [meet someone].”
[17:12] 161 tn The words “to meet” are not in the Hebrew text, but are implied by the parallelism and are supplied in the translation for stylistic reasons.
[17:12] 162 sn The human, who is supposed to be rational and intelligent, in such folly becomes more dangerous than the beast that in this case acts with good reason. As R. L. Alden comments, “Consider meeting a fool with a knife, or gun, or even behind the wheel of a car” (Proverbs, 134). See also E. Loewenstamm, “Remarks on Proverbs 17:12 and 20:27,” VT 37 (1967): 221-24. For a slightly different nuance cf. TEV “some fool busy with a stupid project.”
[17:13] 163 tn The sentence begins with the participle מֵשִׁיב (meshiv, “the one who repays”). The whole first colon may be taken as an independent nominative absolute, with the formal sentence to follow. Some English versions have made the first colon a condition by supplying “if” (NAB, NIV, TEV, NLT).
[17:13] 164 tn The verb מוּשׁ (mush) means “to depart; to remove.” The Kethib is a Hiphil, which would yield a meaning of “to take away”; so the Qere, which is the Qal, makes more sense in the line.
[17:13] 165 sn The proverb does not explain whether God will turn evil back on him directly or whether people will begin to treat him as he treated others.
[17:14] 166 tn Heb “the beginning of a quarrel”; TEV, CEV “The start of an argument.”
[17:14] 167 tn The verse simply begins with “letting out water.” This phrase is a metaphor, but most English versions have made it a simile (supplying “like” or “as”). R. N. Whybray takes it literally and makes it the subject of the clause: “stealing water starts a quarrel” (Proverbs [CBC], 100). However, the verb more likely means “to let out, set free” and not “to steal,” for which there are clearer words.
[17:14] sn The image involves a small leak in a container or cistern that starts to spurt out water. The problem will get worse if it is not stopped. Strife is like that.
[17:14] tc The LXX has “The outpouring of words is the beginning of strife.” This would make it a warning against thoughtless talk.
[17:14] 168 tn The temporal clause is formed with the prepositional “before,” the infinitive construct, and the following subjective genitive. The verb גָּלַע (gala’) means “to expose; to lay bare,” and in the Hitpael “to disclose oneself; to break out.”
[17:15] 169 tn Heb “he who justifies the wicked and and he who condemns the righteous” (so NASB). The first colon uses two Hiphil participles, מַצְדִּיק (matsdiq) and מַרְשִׁיעַ (marshia’). The first means “to declare righteous” (a declarative Hiphil), and the second means “to make wicked [or, guilty]” or “to condemn” (i.e., “to declare guilty”). To declare someone righteous who is a guilty criminal, or to condemn someone who is innocent, are both abominations for the Righteous Judge of the whole earth.
[17:15] 170 tn Heb “an abomination of the
[17:16] 171 tn Heb “why this?” The term זֶּה (zeh) is an enclitic use of the demonstrative pronoun for emphasis: “why ever” would this happen?
[17:16] 172 sn The sense seems to be “What good is money” since what the fool needs cannot be bought? The verse is a rhetorical question stating that money would be wasted on a fool.
[17:16] 173 tn Heb “there is no heart”; NASB “he has no (+ common TEV) sense”; NLT “has no heart for wisdom.”
[17:16] 174 sn W. McKane envisions a situation where the fool comes to a sage with a fee in hand, supposing that he can acquire a career as a sage, and this gives rise to the biting comment here: Why does the fool have money in his hands? To buy wisdom when he has no brains? (Proverbs [OTL], 505).
[17:17] 175 sn The verse uses synonymous parallelism, so “friend” and “relative” are equated. Others, however, will take the verse with antithetical parallelism: W. G. Plaut argues that friendship is a spiritual relationship whereas a brother’s ties are based on a blood relationship – often adversity is the only thing that brings brothers together (Proverbs, 189).
[17:17] 176 tn Heb “a brother.”
[17:17] 177 tn Heb “is born for adversity.” This is not referring to sibling rivalry but to the loyalty a brother shows during times of calamity. This is not to say that a brother only shows loyalty when there is trouble, nor that he always does in these times (e.g., 18:19, 24; 19:7; 27:10). The true friend is the same as a brotherly relation – in times of greatest need the loyal love is displayed.
[17:18] 178 tn Heb “heart”; KJV, ASV “a man void of understanding”; NIV “a man lacking in judgment.”
[17:18] 179 tn The phrase “in pledge” is supplied for the sake of clarification.
[17:18] 180 tn The line uses the participle עֹרֵב (’orev) with its cognate accusative עֲרֻבָּה (’arubah), “who pledges a pledge.”
[17:18] 181 sn It is foolish to pledge security for someone’s loans (e.g., Prov 6:1-5).
[17:19] 182 tn Heb “the one who loves transgression the one who loves a quarrel.” There is some ambiguity in the first line. The meaning would not differ greatly if either were taken as the subject; but the parallelism suggests that the proverb is about a quarrelsome and arrogant person who loves sin and invites destruction.
[17:19] 183 tn Some have taken this second line literally and interpreted it to mean he has built a pretentious house. Probably it is meant to be figurative: The gate is the mouth (the figure would be hypocatastasis) and so to make it high is to say lofty things – he brags too much (e.g., 1 Sam 2:3; Prov 18:12; 29:23); cf. NCV, TEV, NLT. C. H. Toy (Proverbs [ICC], 348) wishes to emend פִּתְחוֹ (pitkho, “his gate”) to פִּיו (piv, “his mouth”), but that is unnecessary since the idea can be obtained by interpretation.
[17:20] 184 tn The verse parallels two descriptions of the wicked person: “crooked/perverse of heart” (genitive of specification), and “turned away in his tongue” (deceitful). The first phrase describes twisted intentions. The second, using the Niphal participle (“one turned away”) with “tongue,” the metonymy of cause, describes one who has turned away from speaking truth. Cf. NLT “the twisted tongue tumbles into trouble.”
[17:20] 185 tn The phrase “does not find good” is a figure (tapeinosis) meaning, “will experience calamity.” The wicked person can expect trouble ahead.
[17:20] 186 tn Heb “tongue”; NIV “whose tongue is deceitful.”
[17:21] 187 sn Here the Hebrew terms כְּסִיל (kÿsil) and נָבָל (naval) are paired. The first one, which occurs about fifty times in the book, refers to a dullard, whether it be in spiritual, intellectual, or moral matters. The second word, rare in the book, primarily focuses on religious folly – it refers to the practical atheist, the one who lives as if there is no God.
[17:21] 188 tn The form simply means “bears” or “gives birth to,” but since it is masculine it could be rendered “fathers” (cf. NASB “he who begets a fool”; NIV “To have a fool for a son”). The form for “fool” is masculine, but the proverb is not limited only to male children (cf. NCV “It is sad to have a foolish child”).
[17:21] 189 tn The phrase “does so” is supplied for the sake of clarification.
[17:21] 190 sn Parents of fools, who had hoped for children who would be a credit to the family, find only bitter disappointment (cf. TEV “nothing but sadness and sorrow”).
[17:22] 191 sn Heb “a heart of rejoicing”; KJV “a merry heart”; NAB, NASB “a joyful heart.” This attributive genitive refers to the mind or psyche. A happy and healthy outlook on life brings healing.
[17:22] 192 tc The word “healing” is a hapax legomenon; some have suggested changes, such as to Arabic jihatu (“face”) or to גְּוִיָּה (gÿviah, “body”) as in the Syriac and Tg. Prov 17:22, but the MT makes sense as it is and should be retained.
[17:22] tn Heb “it causes good a healing.” This means it promotes healing.
[17:22] 193 sn The “crushed spirit” refers to one who is depressed (cf. NAB “a depressed spirit”). “Crushed” is figurative (an implied comparison) for the idea that one’s psyche or will to go on is beaten down by circumstances.
[17:22] 194 sn The “bones” figuratively represent the whole body encased in a boney framework (metonymy of subject). “Fat bones” in scripture means a healthy body (3:8; 15:30; 16:24), but “dried up” bones signify unhealthiness and lifelessness (cf. Ezek 37:1-4).
[17:23] 195 sn The fact that the “gift” is given secretly (Heb “from the bosom” [מֵחֵיק, mekheq]; so NASB) indicates that it was not proper. Cf. NRSV “a concealed bribe”; TEV, CEV, NLT “secret bribes.”
[17:23] 196 tn The form לְהַטּוֹת (lÿhattot) is the Hiphil infinitive construct of נָטָה (natah), meaning “to thrust away,” i.e., to “pervert.” This purpose clause clarifies that the receiving of the “gift” is for evil intent.
[17:24] 197 tn The verse begins with אֶת־פְּנֵי מֵבִין (’et-pÿni mevin), “before the discerning” or “the face of the discerning.” The particle אֶת here is simply drawing emphasis to the predicate (IBHS 182-83 §10.3.2b). Cf. NIV “A discerning man keeps wisdom in view.”
[17:24] 198 tn The term “run” does not appear in the Hebrew text, but is supplied for the sake of clarification.
[17:24] 199 sn To say that “the eyes of the fool run to the ends of the earth” means that he has no power to concentrate and cannot focus his attention on anything. The language is hyperbolic. Cf. NCV “the mind of a fool wanders everywhere.”
[17:25] 200 sn The Hebrew noun means “vexation, anger, grief.”
[17:25] 201 tn Heb “to the one who bore him.” Because the participle is feminine singular in Hebrew, this has been translated as “the mother who bore him.”
[17:25] sn The proverb is similar to v. 21, 10:1, and 15:20.
[17:26] 202 tn Heb “not good.” This is an example of tapeinosis – an understatement that implies the worst-case scenario: “it is terrible.”
[17:26] 203 tn The verb עָנַשׁ, here a Qal infinitive construct, properly means “to fine” (cf. NAB, NRSV, NLT) but is taken here to mean “to punish” in general. The infinitive functions as the subject of the clause.
[17:26] 204 tn The form is the Hiphil infinitive construct from נָכָה (nakhah, “to strike; to smite”). It may well refer to public beatings, so “flog” is used in the translation, since “strike” could refer to an individual’s action and “beat” could be taken to refer to competition.
[17:26] 205 tn Heb “[is] against uprightness.” The expression may be rendered “contrary to what is right.”
[17:26] sn The two lines could be synonymous parallelism; but the second part is being used to show how wrong the first act would be – punishing the righteous makes about as much sense as beating an official of the court for doing what is just.
[17:27] 206 tn Heb “the one knowing knowledge.” The cognate accusative underscores the meaning of the participle – this is a truly knowledgeable person.
[17:27] 207 sn The participle חוֹשֵׂךְ (khosekh) means “withholds; restrains; refrains; spares; holds in check,” etc. One who has knowledge speaks carefully.
[17:27] 208 tn Heb “cool of spirit.” This genitive of specification describes one who is “calm” (so NCV, TEV, CEV) or “even-tempered” (so NIV, NLT); he is composed.
[17:28] 209 tn The imperfect tense here denotes possibility: One who holds his tongue [may be considered] discerning.
[17:28] 210 tn The Niphal participle is used in the declarative/estimative sense with stative verbs: “to be discerning” (Qal) becomes “to be declared discerning” (Niphal). The proverb is teaching that silence is one evidence of wisdom, and that even a fool can thereby appear wise. D. Kidner says that a fool who takes this advice is no longer a complete fool (Proverbs [TOTC], 127). He does not, of course, become wise – he just hides his folly.
[18:1] 211 tn The Niphal participle functions substantively and has a reflexive nuance: “one who has separated himself” (cf. KJV, ASV, NASB). He is not merely anti-social; he is a problem for society since he will defy sound judgment. The Mishnah uses the verse to teach the necessity of being part of a community because people have social responsibilities and need each other (m. Avot 2:4).
[18:1] 212 tc The MT has “seeks [his own] desire[s].” The translation in the LXX represents a Hebrew Vorlage of לְתֹאֲנָה (lÿto’anah) instead of לְתַאֲוָה (lÿta’avah); this could be translated “seeks his own occasion,” that is, “his own pretext” (C. H. Toy, Proverbs [ICC], 354; cf. NAB). The MT makes sense as it stands and the emendation is not really necessary.
[18:1] 213 tn Heb “breaks out”; NRSV “showing contempt for”; NLT “snarling at.” This individual breaks out in contention against sound judgment. He is in opposition to society (e.g., Prov 17:14; 20:3).
[18:2] 214 sn This expression forms an understatement (tapeinosis); the opposite is the point – he detests understanding or discernment.
[18:2] 215 tn The Hitpael infinitive construct בְּהִתְגַּלּוֹת (bÿhitgalot) functions nominally as the object of the preposition. The term means “reveal, uncover, betray.” So the fool takes pleasure “in uncovering” his heart.
[18:2] 216 tn Heb “his heart.” This is a metonymy meaning “what is on his mind” (cf. NAB “displaying what he thinks”; NRSV “expressing personal opinion”). This kind of person is in love with his own ideas and enjoys spewing them out (W. McKane, Proverbs [OTL], 515). It is the kind of person who would ask a question, not to learn, but to show everyone how clever he is (cf. TEV).
[18:3] 217 tc The MT has “a wicked [person].” Many commentators emend the text to רֶשַׁע (resha’, “wickedness”) which makes better parallelism with “shame” (W. McKane, Proverbs [OTL], 521; R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 112; C. H. Toy, Proverbs [ICC], 355; cf. NAB, NIV, NRSV). However, there is no external evidence for this emendation.
[18:3] 218 sn “Contempt” (בּוּז, buz) accompanies the wicked; “reproach” (חֶרְפָּה, kherpah) goes with shame. This reproach refers to the critical rebukes and taunts of the community against a wicked person.
[18:3] 219 tn The term “comes” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
[18:4] 220 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
[18:4] 221 sn The metaphor “deep waters” indicates either that the words have an inexhaustible supply or that they are profound.
[18:4] 222 tn There is debate about the nature of the parallelism between lines 4a and 4b. The major options are: (1) synonymous parallelism, (2) antithetical parallelism (e.g., NAB, NIV, NCV) or (3) formal parallelism. Normally a vav (ו) would begin an antithetical clause; the structure and the ideas suggest that the second colon continues the idea of the first half, but in a parallel way rather than as additional predicates. The metaphors used in the proverb elsewhere describe the wise.
[18:4] 223 sn This is an implied comparison (hypocatastasis), the fountain of wisdom being the person who speaks. The Greek version has “fountain of life” instead of “wisdom,” probably influenced from 10:11.
[18:4] 224 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[18:4] 225 sn The point of this metaphor is that the wisdom is a continuous source of refreshing and beneficial ideas.
[18:5] 226 tn Heb “not good.” This is a figure known as tapeinosis, a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”
[18:5] 227 tn The idiom “lifting up the face of” (שְׂאֵת פְּנֵי, sÿ’et pÿne) means “to show partiality” in decisions (e.g., Deut 10:17; Mal 2:9); cf. CEV, NLT “to favor.” The verbal form is the Qal infinitive construct from נָשָׂא (nasa’), which functions as the subject of the clause.
[18:5] 228 tn Or “the guilty,” since in the second colon “righteous” can also be understood in contrast as “innocent” (cf. NRSV, TEV, NLT).
[18:5] 229 tn Heb “to turn aside” (so ASV); NASB “to thrust aside.” The second half of the verse may illustrate this reprehensible action. The Hiphil infinitive construct לְהַטּוֹת (lÿhatot) may serve either (1) as result, “showing partiality…so that the righteous are turned away,” or (2) as epexegetical infinitive, “showing partiality…by turning the righteous away.” The second is preferred in the translation. Depriving the innocent of their rights is a perversion of justice.
[18:6] 230 sn The “lips” is a metonymy of cause, meaning what the fool says. The “mouth” in the second colon is likewise a metonymy for speech, what comes out of the mouth.
[18:6] 231 sn “Strife” is a metonymy of cause, it is the cause of the beating or flogging that follows; “flogging” in the second colon is a metonymy of effect, the flogging is the effect of the strife. The two together give the whole picture.
[18:6] 232 tn Heb “calls for.” This is personification: What the fool says “calls for” a beating or flogging. The fool deserves punishment, but does not actually request it.
[18:6] 233 tn Heb “blows.” This would probably be physical beatings, either administered by the father or by society (e.g., also 19:25; Ps 141:5; cf. NAB, NIV, TEV, NLT). Today, however, “a beating” could be associated with violent criminal assault, whereas the context suggests punishment. Therefore “a flogging” is used in the translation, since that term is normally associated with disciplinary action.
[18:7] 234 tn Heb “his soul” (so KJV, NASB, NIV).
[18:7] sn What a fool says can ruin him. Calamity and misfortune can come to a person who makes known his lack of wisdom by what he says. It may be that his words incite anger, or merely reveal stupidity; in either case, he is in trouble.
[18:8] 235 tn Or “slanderer”; KJV, NAB “talebearer”; ASV, NRSV “whisperer.”
[18:8] 236 tn The word כְּמִתְלַהֲמִים (kÿmitlahamim) occurs only here. It is related to a cognate verb meaning “to swallow greedily.” Earlier English versions took it from a Hebrew root הָלַם (halam, see the word לְמַהֲלֻמוֹת [lÿmahalumot] in v. 6) meaning “wounds” (so KJV). But the translation of “choice morsels” fits the idea of gossip better.
[18:8] 237 tn Heb “they go down [into] the innermost parts of the belly”; NASB “of the body.”
[18:8] sn When the choice morsels of gossip are received, they go down like delicious food – into the innermost being. R. N. Whybray says, “There is a flaw in human nature that assures slander will be listened to” (Proverbs [CBC], 105).
[18:9] 238 tn Heb “Also, the one who.” Many commentators and a number of English versions omit the word “also.”
[18:9] 239 tn The form מִתְרַפֶּה (mitrappeh) is the Hitpael participle, “showing oneself slack.” The verb means “to sink; to relax,” and in the causative stem “to let drop” the hands. This is the lazy person who does not even try to work.
[18:9] 240 sn These two troubling types, the slacker and the destroyer, are closely related.
[18:9] 241 tn Heb “possessor of destruction.” This idiom means “destroyer” (so ASV); KJV “a great waster”; NRSV “a vandal.”
[18:10] 242 sn The “name of the
[18:10] 243 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[18:10] 244 tn Heb “a tower of strength,” with “strength” regarded as attributive by most English versions. The metaphor “strong tower” indicates that God is a secure refuge. The figure is qualified in the second colon.
[18:10] 245 sn The metaphor of “running” to the
[18:10] 246 tn Heb “is high” or “is inaccessible.” This military-type expression stresses the effect of the trust – security, being out of danger (see HALOT 1305 s.v. שׂגב). Other scriptures will supply the ways that God actually protects people who trust him.
[18:11] 247 sn This proverb forms a contrast with the previous one. The rich, unlike the righteous, trust in wealth and not in God.
[18:11] 248 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[18:11] 249 tn Heb “city of his strength”; NIV “fortified city.” This term refers to their place of refuge, what they look to for security and protection in time of trouble.
[18:11] 250 tc The MT reads בְּמַשְׂכִּיתוֹ (bÿmaskito, “in his imaginations”). The LXX, Tg. Prov 18:11, and the Latin reflect בִּמְשֻׂכָּתוֹ (bimsukato, “like a fence [or, high wall]”) that is, wealth provides protection. The MT reading, on the other hand, suggests that this security is only in the mind.
[18:11] tn The proverb is an observation saying, reporting a common assumption without commenting on it. The juxtaposition with the last verse is a loud criticism of this misguided faith. The final word בְּמַשְׂכִּיתוֹ (“in his imaginations”) indicates that one’s wealth is a futile place of refuge.
[18:12] 251 sn The term “heart” is a metonymy of subject, referring to the seat of the spiritual and intellectual capacities – the mind, the will, the motivations and intentions. Proud ambitions and intentions will lead to a fall.
[18:12] 252 tn Heb “[is] before honor”; cf. CEV “humility leads to honor.”
[18:12] 253 sn The way to honor is through humility (e.g., Prov 11:2; 15:33; 16:18). The humility and exaltation of Jesus provides the classic example (Phil 2:1-10).
[18:13] 254 tn Heb “returns a word”; KJV “He that answereth a matter.”
[18:13] 255 sn Poor listening and premature answering indicate that the person has a low regard for what the other is saying, or that he is too absorbed in his own ideas. The Mishnah lists this as the second characteristic of the uncultured person (m. Avot 5:7).
[18:13] 256 tn Heb “it is folly to him and shame.” The verse uses formal parallelism, with the second colon simply completing the thought of the first.
[18:14] 257 tn Heb “the spirit of a man.” Because the verb of this clause is a masculine form, some have translated this line as “with spirit a man sustains,” but that is an unnecessary change.
[18:14] 258 sn This is a rhetorical question, asserting that very few can cope with depression.
[18:14] 259 sn The figure of a “crushed spirit” (ASV, NAB, NCV, NRSV “a broken spirit,” comparing depression to something smashed or crushed) suggests a broken will, a loss of vitality, despair, and emotional pain. In physical sickness one can fall back on the will to live; but in depression even the will to live is gone.
[18:15] 260 tn Heb “discerning heart.” The term “heart” is a synecdoche of part (= heart) for the whole (= person); cf. TEV, NLT “intelligent people.” By paralleling “heart” and “ear” the proverb stresses the full acquisition of knowledge. The “ear” listens to instruction, and the heart considers what is heard to acquire knowledge.
[18:15] 261 tn Heb “the ear of the wise.” The term “ear” is a synecdoche of part (= ear) for the whole (= person): “wise person.”
[18:15] sn The wise continually seek more knowledge. D. Kidner says, “Those who know most know best how little they know” (Proverbs [TOTC], 129).
[18:15] 262 sn This line features a mixed metaphor: The “ear” is pictured “seeking.” The “ear of the wise” actually means the wise person’s capacity to hear, and so the wise are seeking as they hear.
[18:16] 263 sn The Hebrew term translated “gift” is a more general term than “bribe” (שֹׁחַד, shokhad), used in 17:8, 23. But it also has danger (e.g., 15:27; 21:14), for by giving gifts one might learn how influential they are and use them for bribes. The proverb simply states that a gift can expedite matters.
[18:16] 264 sn The two verbs here show a progression, helping to form the synthetic parallelism. The gift first “makes room” (יַרְחִיב, yarkhiv) for the person, that is, extending a place for him, and then “ushers him in” (יַנְחֵנּוּ, yakhenu) among the greats.
[18:17] 265 tn Heb “in his legal case”; NAB “who pleads his case first.”
[18:17] 266 tn The term “seems” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness (cf. KJV “seemeth”).
[18:17] 267 tn Heb “his neighbor”; NRSV “the other.”
[18:17] 268 tn Heb “comes and.” The Kethib is the imperfect יָבֹא (yavo’), and the Qere is the conjunction with the participle/perfect tense form וּבָא (uva’). The latter is reflected in most of the ancient versions. There is not an appreciable difference in the translations, except for the use of the conjunction.
[18:17] 269 sn The proverb is a continuous sentence teaching that there must be cross-examination to settle legal disputes. There are two sides in any disputes, and so even though the first to present his case sounds right, it must be challenged. The verb הָקַר (haqar, translated “cross-examines”) is used for careful, diligent searching and investigating to know something (e.g., Ps 139:1).
[18:18] 270 tn Heb “casting the lot.” Because modern readers are not familiar with the ancient practice of casting lots, the image of the coin toss to decide an issue has been employed in the translation (cf. CEV “drawing straws”). Although the casting of lots is often compared to throwing dice, the translation “throwing dice ends disputes” in this context could be misunderstood to mean “participating in a game of dice ends disputes.”
[18:18] 271 tn The verb יַשְׁבִּית (yashbit) is the Hiphil imperfect from שָׁבַת (shavat), meaning “to cause to cease; to bring to an end; to end”; cf. NIV “settles disputes.” The assumption behind this practice and this saying is that providence played the determining role in the casting of lots. If both parties accepted this, then the issue could be resolved.
[18:18] 272 tn Heb “makes a separation” or “decides.” In the book of Proverbs this verb often has a negative connotation, such as separating close friends (e.g., 16:9). But here it has a positive nuance: Opponents are “separated” by settling the issue.
[18:18] 273 tn The word is the adjective, “mighty” (so KJV, NAB, NASB) used here substantivally as the object of the preposition.
[18:19] 274 tn Heb “brother,” but this is not limited to actual siblings (cf. NRSV “an ally”; CEV, NLT “friend”).
[18:19] 275 tn The Niphal participle from פָּשַׁע (pasha’) modifies “brother”: a brother transgressed, offended, sinned against.
[18:19] 276 tc The LXX has a clear antithetical proverb here: “A brother helped is like a stronghold, but disputes are like bars of a citadel.” Accordingly, the editors of BHS propose מוֹשִׁיעַ (moshia’) instead of נִפְשָׁע (nifsha’, so also the other versions and the RSV). But since both lines use the comparison with a citadel (fortified/barred), the antithesis is problematic.
[18:19] tn The phrase “is harder to reach” is supplied in the translation on the basis of the comparative מִן (min). It is difficult to get into a fortified city; it is more difficult to reach an offended brother.
[18:19] 277 tn Heb “bars,” but this could be understood to mean “taverns,” so “barred gates” is employed in the translation.
[18:19] 278 sn The proverb is talking about changing a friend or a relative into an enemy by abuse or strife – the bars go up, as it were. And the “walls” that are erected are not easily torn down.
[18:20] 279 sn Two images are used in this proverb: the fruit of the mouth and the harvest of the lips. They are synonymous; the first is applied to the orchard and the second to the field. The “mouth” and the “lips” are metonymies of cause, and so both lines are speaking about speech that is productive.
[18:20] 280 tn Heb “his midst.” This is rendered “his stomach” because of the use of שָׂבַע (sava’, “to be satisfied; to be sated; to be filled”), which is usually used with food (cf. KJV, ASV “belly”).
[18:20] sn Productive speech is not just satisfying – it meets the basic needs of life. There is a practical return for beneficial words.
[18:21] 281 tn Heb “in the hand of.”
[18:21] 282 sn What people say can lead to life or death. The Midrash on Psalms shows one way the tongue [what is said] can cause death: “The evil tongue slays three, the slanderer, the slandered, and the listener” (Midrash Tehillim 52:2). See J. G. Williams, “The Power of Form: A Study of Biblical Proverbs,” Semeia 17 (1980): 35-38.
[18:21] 283 tn The referent of “it” must be the tongue, i.e., what the tongue says (= “its use”). So those who enjoy talking, indulging in it, must “eat” its fruit, whether good or bad. The expression “eating the fruit” is an implied comparison; it means accept the consequences of loving to talk (cf. TEV).
[18:22] 284 tn The verb מָצָא (matsa’, translated “finds”) is used twice in the first colon. It is paralleled by the verb פּוּק (puq, translated “receives”) in the second colon, which carries the same nuance as the preceding verbs. The first perfect tense verb might function in a hypothetical or conditional sense: “If a man finds…then he finds.” But taken as a principle the nuances of the verbs would be gnomic or characteristic.
[18:22] 285 tn Heb “good.” The term טוֹב (tov, “good; enjoyable; fortune”) might be an allusion to Gen 2:18, which affirms that it is not good for man to be alone. The word describes that which is pleasing to God, beneficial for life, and abundantly enjoyable.
[18:22] 286 tn Heb “what is pleasant.” The noun רָצוֹן (ratson, “what is pleasing”) is often interpreted in a religious-theological sense here: “receives favor from the
[18:22] sn The parallelism is formal; the second line of the verse continues the first but explains it further: Finding a spouse, one receives a pleasurable gift from God.
[18:22] 287 tc The LXX adds this embellishment to complete the thought: “Whoever puts away a good wife puts away good, and whoever keeps an adulteress is foolish and ungodly.”
[18:23] 288 tn Heb “speaks supplications”; NIV “pleads for mercy.” The poor man has to ask for help because he has no choice (cf. CEV). The Hebrew term תַּחֲנוּן (takhanun) is a “supplication for favor” (related to the verb חָנַן [khanan], “to be gracious; to show favor”). So the poor man speaks, but what he speaks is a request for favor.
[18:23] 289 sn The rich person responds harshly to the request. He has hardened himself against such appeals because of relentless demands. The proverb is an observation saying; it simply describes the way the world generally works, rather than setting this out as the ideal.
[18:24] 290 tc The construction is “a man of friends” (cf. NASB) meaning a man who has friends (a genitive of the thing possessed). C. H. Toy, however, suggests reading יֵשׁ (yesh) instead of אִישׁ (’ish), along with some of the Greek
[18:24] 291 tn The text simply has לְהִתְרֹעֵעַ (lÿhitro’ea’), which means “for being crushed” or “to be shattered” (but not “to show oneself friendly” as in the KJV). What can be made of the sentence is that “a man who has [many] friends [may have them] for being crushed” – the infinitive giving the result (i.e., “with the result that he may be crushed by them”).
[19:1] 292 sn People should follow honesty even if it leads to poverty (e.g., Prov 18:23; 19:22).
[19:1] 293 tn Heb “lips.” The term “lips” is a metonymy for what one says with his lips. The expression “perverse in his lips” refers to speech that is morally perverted. Some medieval Hebrew
[19:1] 294 tc The Syriac and Tg. Prov 19:1 read “rich” instead of MT “fool.” This makes tighter antithetical parallelism than MT and is followed by NAB. However, the MT makes sense as it stands; this is an example of metonymical parallelism. The MT reading is also supported by the LXX. The Hebrew construction uses וְהוּא (vÿhu’), “and he [is],” before “fool.” This may be rendered “one who is perverse while a fool” or “a fool at the same time.”
[19:2] 295 tn Heb “not good.” This is a figure known as tapeinosis (a deliberate understatement to emphasize a worst-case scenario): “it is dangerous!”
[19:2] 296 tn The interpretation of this line depends largely on the meaning of נֶפֶשׁ (nefesh) which has a broad range of meanings: (1) the breathing substance of man, (2) living being, (3) life, (4) person, (5) seat of the appetites, (6) seat of emotions and passions, (7) activities of intellect, emotion and will, (8) moral character, etc. (BDB 659-61 s.v.). In light of the synonymous parallelism, the most likely nuance here is “zeal, passion” (HALOT 713 s.v. 8). NIV takes the word in the sense of “vitality” and “drive” – “it is not good to have zeal without knowledge” (cf. NCV, TEV, and NLT which are all similar).
[19:2] 297 tn Heb “he who is hasty with his feet.” The verb אוּץ (’uts) means “to be pressed; to press; to make haste.” The verb is followed by the preposition בְּ (bet) which indicates that with which one hastens – his feet. The word “feet” is a synecdoche of part for the whole person – body and mind working together (cf. NLT “a person who moves too quickly”).
[19:2] 298 tn Heb “misses the goal.” The participle חוֹטֵא (khote’) can be translated “sins” (cf. KJV, ASV), but in this context it refers only to actions without knowledge, which could lead to sin, or could lead simply to making poor choices (cf. NAB “blunders”; NASB “errs”; NCV “might make a mistake”).
[19:2] sn The basic meaning of the verb is “to miss a goal or the way.” D. Kidner says, “How negative is the achievement of a man who wants tangible and quick rewards” – he will miss the way (Proverbs [TOTC], 132).
[19:3] 299 tn Heb “the folly of a man.”
[19:3] 300 tn The verb סָלַף (salaf) normally means “to twist; to pervert; to overturn,” but in this context it means “to subvert” (BDB 701 s.v.); cf. ASV “subverteth.”
[19:3] sn J. H. Greenstone comments: “Man’s own failures are the result of his own folly and should not be attributed to God” (Proverbs, 201).
[19:3] 301 tn The clause begins with vav on the nonverb phrase “against the
[19:3] 302 sn The “heart raging” is a metonymy of cause (or adjunct); it represents the emotions that will lead to blaming God for the frustration. Genesis 42:28 offers a calmer illustration of this as the brothers ask what God was doing to them.
[19:4] 303 tn The Niphal imperfect probably should be taken in the passive sense (the poor person is deserted by his “friend,” cf. NAB, NIV) rather than as a direct middle (the poor person deserted his friend).
[19:4] 304 sn This proverb simply makes an observation on life: People pursue wealthy folk hoping that they can gain something from the rich, but the poor are deserted even by friends, who fear that the poor will try to gain something from them.
[19:5] 305 tn Heb “a witness of lies.” This expression is an attributive genitive: “a lying witness” (cf. CEV “dishonest witnesses”). This is paralleled by “the one who pours out lies.”
[19:5] 306 tn Heb “breathes out”; NAB “utters”; NIV “pours out.”
[19:5] 307 tn Heb “will not escape” (so NAB, NASB); NIV “will not go free.” Here “punishment” is implied, and has been supplied in the translation for clarity.
[19:5] sn This proverb is a general statement, because on occasion there are false witnesses who go unpunished in this life (e.g., Prov 6:19; 14:5, 25; 19:9). The Talmud affirms, “False witnesses are contemptible even to those who hire them” (b. Sanhedrin 29b).
[19:6] 308 tn The verb יְחַלּוּ (yÿkhalu) is a Piel imperfect of חָלָה (khalah) meaning “to seek favor; to entreat favor; to mollify; to appease”; cf. NIV “curry favor.” It literally means “making the face of someone sweet or pleasant,” as in stroking the face. To “entreat the favor” of someone is to induce him to show favor; the action aims at receiving gifts, benefits, or any other kind of success.
[19:6] sn The Hebrew verb translated “entreat the favor” is often used to express prayer when God is the one whose favor is being sought; here it is the prince who can grant requests.
[19:6] 309 tn Heb “the face of a generous man”; ASV “the liberal man.” The term “face” is a synecdoche of part (= face) for the whole (= person).
[19:6] 310 sn The proverb acknowledges the fact of life; but it also reminds people of the value of gifts in life, especially in business or in politics.
[19:6] 311 tn Heb “a man of gifts.” This could be (1) attributive genitive: a man characterized by giving gifts or (2) objective genitive: a man who gives gifts (IBHS 146 §9.5.2b).
[19:7] 312 tn Heb “brothers,” but not limited only to male siblings in this context.
[19:7] 313 tn Heb “hate him.” The verb שָׂנֵא (sane’) may be nuanced “reject” here (metonymy of effect, cf. CEV). The kind of “dislike” or “hatred” family members show to a poor relative is to have nothing to do with him (NIV “is shunned”). If relatives do this, how much more will the poor person’s friends do so.
[19:7] 314 tn The direct object “them” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.
[19:7] 315 tn Heb “not they.” The last line of the verse is problematic. The preceding two lines are loosely synonymous in their parallelism, but the third adds something like: “he pursues [them with] words, but they [do] not [respond].” Some simply say it is a corrupt remnant of a separate proverb and beyond restoration. The basic idea does make sense, though. The idea of his family and friends rejecting the poor person reveals how superficial they are, and how they make themselves scarce. Since they are far off, he has to look for them “with words” (adverbial accusative), that is, “send word” for help. But they “are nowhere to be found” (so NIV). The LXX reads “will not be delivered” in place of “not they” – clearly an attempt to make sense out of the cryptic phrase, and, in the process, showing evidence for that text.
[19:8] 316 tn Heb “heart.” Most English versions translate as “wisdom,” but cf. NAB “intelligence.” This refers to a mind that works (e.g., Prov 7:7; 9:4).
[19:8] 317 tn Heb “his own soul.” The expression “loves his soul” means that he is paying attention to his needs or taking care of his life (cf. NAB “is his own best friend”). This expression works with its parallel to provide the whole idea: “loving the soul” is the metonymy of the cause for prospering, and “prospering” is the metonymy of the effect (of loving).
[19:8] 318 tn Heb “finds good” (similar KJV, NASB); NCV “will succeed.” The MT reads לִמְצֹא (limtso’), a Qal infinitive construct. The LXX (as well as the other major early versions) renders it as a future, which reflects a Vorlage of יִמְצָא (yimtsa’). The infinitive is used here in a modal sense, meaning “is destined to” or “is certain of” finding good in life.
[19:9] 319 tn Heb “breathes out”; NAB “utters”; NIV “pours out.”
[19:9] 320 sn The verse is the same as v. 5, except that the last word changes to the verb “will perish” (cf. NCV “will die”; CEV, NLT “will be destroyed”; TEV “is doomed”).
[19:10] 321 tn The form נָאוֶה (na’veh) is an adjective meaning “seemly; comely” in the older English versions like KJV, ASV, “fitting” in more recent ones (e.g., NASB, NIV, NRSV). The verbal root נוֹה only occurs in the Pilel stem; but it also has the basic meaning of “being fitting; being comely.” In this sentence the form is a predicate adjective.
[19:10] 322 sn The verse is simply observing two things that are misfits. It is not concerned with a fool who changes and can handle wealth, or a servant who changes to become a nobleman. It is focused on things that are incongruous.
[19:10] 323 sn In the ancient world the prince would be trained for his rule (hence, one of the original purposes of Proverbs). A slave ruling over princes would be arrogant and cruel, or foolish and unwise. For other unbearable things, e.g., 11:22; 17:7; 26:1; and 30:21-23.
[19:11] 324 tn Or “prudence,” the successful use of wisdom in discretion. Cf. NAB, NRSV, NLT “good sense.”
[19:11] 325 tn The Hiphil perfect of אָרַךְ (’arakh, “to be long”) means “to make long; to prolong.” Patience and slowness to anger lead to forgiveness of sins.
[19:11] 326 sn “Glory” signifies the idea of beauty or adornment. D. Kidner explains that such patience “brings out here the glowing colours of a virtue which in practice may look drably unassertive” (Proverbs [TOTC], 133).
[19:11] 327 tn Heb “to pass over” (so KJV, ASV); NCV, TEV “ignore.” The infinitive construct עֲבֹר (’avor) functions as the formal subject of the sentence. This clause provides the cause, whereas the former gave the effect – if one can pass over an offense there will be no anger.
[19:11] sn W. McKane says, “The virtue which is indicated here is more than a forgiving temper; it includes also the ability to shrug off insults and the absence of a brooding hypersensitivity…. It contains elements of toughness and self-discipline; it is the capacity to stifle a hot, emotional rejoinder and to sleep on an insult” (Proverbs [OTL], 530).
[19:12] 328 sn The verse contrasts the “rage” of the king with his “favor” by using two similes. The first simile presents the king at his most dangerous – his anger (e.g., 20:2; Amos 3:4). The second simile presents his favor as beneficial for life (e.g., 16:14-15; 28:15).
[19:12] 329 tn Heb “is a roaring like a lion.”
[19:12] 330 sn The proverb makes an observation about a king’s power to terrify or to refresh. It advises people to use tact with a king.
[19:13] 331 tn Heb “a foolish son” (so KJV, NAB, NIV, CEV); NRSV “a stupid child.”
[19:13] 332 tn Heb “the contentions of a wife” (so KJV, NASB); NAB “the nagging of a wife.” The genitive could be interpreted (1) as genitive of source or subjective genitive – she is quarreling; or (2) it could be a genitive of specification, making the word “contentions” a modifier, as in the present translation.
[19:13] 333 tn Heb “is a constant dripping.” The term “like” does not appear in the Hebrew but is supplied in the translation for the sake of clarity. The metaphor pictures water dropping (perhaps rain through the roof, cf. NRSV, CEV) in a continuous flow: It is annoying and irritating (e.g., Prov 27:15-16).
[19:13] 334 tc The LXX makes this moralistic statement for 13b: “vows paid out of hire of a harlot are not pure.” It is not based on the MT and attempts to reconstruct a text using this have been unsuccessful.
[19:14] 335 tn Heb “inheritance of fathers” (so KJV, ASV, NASB).
[19:14] 336 sn This statement describes a wife who has a skillful use of knowledge and discretion that proves to be successful. This contrasts with the preceding verse. The proverb is not concerned about unhappy marriages or bad wives (both of which exist); it simply affirms that when a marriage works out well one should credit it as a gift from God.
[19:15] 337 tn Heb “causes to fall” or “casts”; NAB “plunges…into.”
[19:15] 338 tn Or “complete inactivity”; the word תַּרְדֵּמָה (tardemah) can refer to a physical “deep sleep” (e.g., Gen 2:21; Jonah 1:5, 6); but it can also be used figuratively for complete inactivity, as other words for “sleep” can. Here it refers to lethargy or debility and morbidness.
[19:15] 339 tn The expression וְנֶפֶשׁ רְמִיָּה (vÿnefesh rÿmiyyah) can be translated “the soul of deceit” or “the soul of slackness.” There are two identical feminine nouns, one from the verb “beguile,” and the other from a cognate Arabic root “grow loose.” The second is more likely here in view of the parallelism (cf. NIV “a shiftless man”; NAB “the sluggard”). One who is slack, that is, idle, will go hungry.
[19:15] 340 sn The two lines are related in a metonymical sense: “deep sleep” is the cause of going hungry, and “going hungry” is the effect of deep sleep.
[19:16] 341 tn The verb שָׁמַר (shamar) is repeated twice in this line but with two different senses, creating a polysemantic wordplay: “he who obeys/keeps (ֹֹשׁמֵר, shomer) the commandment safeguards/keeps (שֹׁמֵר, shomer) his life.”
[19:16] 342 sn The expression his ways could refer either (1) to the conduct of the individual himself, or (2) to the commandments as the
[19:16] 343 tc The Kethib is יָוְמֻת (yavmut), “will be put to death,” while the Qere reads יָמוּת (yamut, “will die”). The Qere is the preferred reading and is followed by most English versions.
[19:17] 344 sn The participle חוֹנֵן (khonen, “shows favor to”) is related to the word for “grace.” The activity here is the kind favor shown poor people for no particular reason and with no hope of repayment. It is literally an act of grace.
[19:17] 345 tn The form מַלְוֵה (malveh) is the Hiphil participle from לָוָה (lavah) in construct; it means “to cause to borrow; to lend.” The expression here is “lender of the
[19:17] 346 tn Heb “he.” The referent of the 3rd person masculine singular pronoun is “the
[19:17] 347 sn The promise of reward does not necessarily mean that the person who gives to the poor will get money back; the rewards in the book of Proverbs involve life and prosperity in general.
[19:17] 348 tn Heb “and his good deed will repay him.” The word גְּמֻלוֹ (gÿmulo) could be (1) the subject or (2) part of a double accusative of the verb. Understanding it as part of the double accusative makes better sense, for then the subject of the verb is God. How “his deed” could repay him is not immediately obvious.
[19:18] 349 tn The translation understands כִּי (ki) as causal. Some prefer to take כִּי as temporal and translate, “while there is hope” (so KJV, NASB, NCV, NRSV, NLT), meaning that discipline should be administered when the child is young and easily guided. In the causal reading of כִּי, the idea seems to be that children should be disciplined because change is possible due to their youth and the fact that they are not set in their ways.
[19:18] 350 tn The expression “do not lift up your soul/life” to his death may mean (1) “do not set your heart” on his death (cf. ASV, NAB, NASB, NRSV), or it may mean (2) “do not be a willing partner” (cf. NIV). The parent is to discipline a child, but he is not to take it to the extreme and destroy or kill the child.
[19:18] 351 tn The Hiphil infinitive construct הֲמִיתוֹ (hamito) means “taking it to heart” in this line. The traditional rendering was “and let not your soul spare for his crying.” This involved a different reading than “causing his death” (J. H. Greenstone, Proverbs, 206-7).
[19:19] 352 sn The Hebrew word means “indemnity, fine”; this suggests that the trouble could be legal, and the angry person has to pay for it.
[19:19] 353 tn The second colon of the verse is very difficult, and there have been many proposals as to its meaning: (1) “If you save [your enemy], you will add [good to yourself]”; (2) “If you save [your son by chastening], you may continue [chastisement and so educate him]”; (3) “If you deliver [him by paying the fine for him once], you will have to do it again”; (4) “If you save [him this time], you will have to increase [the punishment later on].” All interpretations have to supply a considerable amount of material (indicated by brackets). Many English versions are similar to (3).
[19:20] 354 sn The advice refers in all probability to the teachings of the sages that will make one wise.
[19:20] 355 tn The proverb is one continuous thought, but the second half of the verse provides the purpose for the imperatives of the first half.
[19:20] 356 tn The imperfect tense has the nuance of a final imperfect in a purpose clause, and so is translated “that you may become wise” (cf. NAB, NRSV).
[19:20] 357 tn Heb “become wise in your latter end” (cf. KJV, ASV) which could obviously be misunderstood.
[19:21] 358 sn The plans (from the Hebrew verb חָשַׁב [khashav], “to think; to reckon; to devise”) in the human heart are many. But only those which God approves will succeed.
[19:21] 359 tn Heb “in the heart of a man” (cf. NAB, NIV). Here “heart” is used for the seat of thoughts, plans, and reasoning, so the translation uses “mind.” In contemporary English “heart” is more often associated with the seat of emotion than with the seat of planning and reasoning.
[19:21] 360 tn Heb “but the counsel of the
[19:21] 361 tn The antithetical parallelism pairs “counsel” with “plans.” “Counsel of the
[19:21] sn The point of the proverb is that the human being with many plans is uncertain, but the
[19:22] 362 tn Heb “the desire of a man” (so KJV). The noun in construct is תַּאֲוַת (ta’avat), “desire [of].” Here it refers to “the desire of a man [= person].” Two problems surface here, the connotation of the word and the kind of genitive. “Desire” can also be translated “lust,” and so J. H. Greenstone has “The lust of a man is his shame” (Proverbs, 208). But the sentence is more likely positive in view of the more common uses of the words. “Man” could be a genitive of possession or subjective genitive – the man desires loyal love. It could also be an objective genitive, meaning “what is desired for a man.” The first would be the more natural in the proverb, which is showing that loyal love is better than wealth.
[19:22] 363 tn Heb “[is] his loyal love”; NIV “unfailing love”; NRSV “loyalty.”
[19:22] 364 sn The second half of the proverb presents the logical inference: The liar would be without “loyal love” entirely, and so poverty would be better than this. A poor person who wishes to do better is preferable to a person who makes promises and does not keep them.
[19:23] 365 tn Heb “the fear of the
[19:23] 366 tn The term “leads” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and style.
[19:23] 367 tn Here “life” is probably a metonymy of subject for “blessings and prosperity in life.” The plural form often covers a person’s “lifetime.”
[19:23] 368 tn The subject of this verb is probably the one who fears the
[19:23] 369 tn Heb “he will not be visited” (so KJV, ASV). The verb פָּקַד (paqad) is often translated “visit.” It describes intervention that will change the destiny. If God “visits” it means he intervenes to bless or to curse. To be “visited by trouble” means that calamity will interfere with the course of life and change the direction or the destiny. Therefore this is not referring to a minor trouble that one might briefly experience. A life in the
[19:24] 370 tn Heb “buries” (so many English versions); KJV “hideth”; NAB “loses.”
[19:24] 371 sn This humorous portrayal is an exaggeration; but the point is that laziness can overcome hunger. It would have a wider application for anyone who would start a project and then lack the interest or energy to finish it (R. N. Whybray, Proverbs [CBC], 111). Ibn Ezra proposes that the dish was empty, because the sluggard was too lazy to provide for himself.
[19:25] 372 tn The Hiphil imperfect תַּכֶּה (takeh) is followed by another imperfect. It could be rendered: “strike a scorner [imperfect of instruction] and a simpleton will become prudent.” But the first of the parallel verbs can also be subordinated to the second as a temporal or conditional clause. Some English versions translate “beat” (NAB “if you beat an arrogant man”), but this could be understood to refer to competition rather than physical punishment. Therefore “flog” has been used in the translation, since it is normally associated with punishment or discipline.
[19:25] 373 sn Different people learn differently. There are three types of people in this proverb: the scorner with a closed mind, the simpleton with an empty mind, and the discerning person with an open mind (D. Kidner, Proverbs [TOTC], 135). The simpleton learns by observing a scoffer being punished, even though the punishment will have no effect on the scoffer.
[19:25] 374 sn The word is related to “shrewdness” (cf. 1:4). The simpleton will learn at least where the traps are and how to avoid them.
[19:25] 375 tn The second half begins with הוֹכִיחַ (hokhiakh), the Hiphil infinitive construct. This parallels the imperfect tense beginning the first half; it forms a temporal or conditional clause as well, so that the main verb is “he will understand.”
[19:25] sn The discerning person will learn from verbal rebukes. The contrast is caught in a wordplay in the Midrash: “For the wise a hint [r’mizo], for the fool a fist [kurmezo]” (Mishle 22:6).
[19:26] 376 tn The construction joins the Piel participle מְשַׁדֶּד (mÿshaded, “one who robs”) with the Hiphil imperfect יַבְרִיחַ (yavriakh, “causes to flee” = chases away). The imperfect given a progressive imperfect nuance matches the timeless description of the participle as a substantive.
[19:26] 377 sn “Father” and “mother” here represent a stereotypical word pair in the book of Proverbs, rather than describing separate crimes against each individual parent. Both crimes are against both parents.
[19:26] 378 tn The more generic “child” does not fit the activities described in this verse and so “son” is retained in the translation. In the ancient world a “son” was more likely than a daughter to behave as stated. Such behavior may reflect the son wanting to take over his father’s lands prematurely.
[19:27] 379 tn Heb “Stop listening…!” The infinitive construct לִשְׁמֹעַ (lishmoa’) functions as the direct object of the imperative: “stop heeding [or, listening to].” Of course in this proverb which shows the consequences of doing so, this is irony. The sage is instructing not to stop. The conditional protasis construction does not appear in the Hebrew but is supplied in the translation.
[19:27] 380 tn The second line has an infinitive construct לִשְׁגוֹת (lishgot), meaning “to stray; to go astray; to err.” It indicates the result of the instruction – stop listening, and as a result you will go astray. The LXX took it differently: “A son who ceases to attend to discipline is likely to stray from words of knowledge.” RSV sees the final clause as the purpose of the instructions to be avoided: “do not listen to instructions to err.”
[19:28] 381 tn Heb “a witness who is worthless and wicked” (עֵד בְּלִיַּעַל, ’ed beliyya’al). Cf. KJV “an ungodly witness”; NAB “an unprincipled witness”; NCV “an evil witness”; NASB “a rascally witness.”
[19:28] sn These are crooked or corrupt witnesses who willfully distort the facts and make a mockery of the whole legal process.
[19:28] 382 tn The parallel line says the mouth of the wicked “gulps down” or “swallows” (יְבַלַּע, yÿvala’) iniquity. The verb does not seem to fit the line (or the proverb) very well. Some have emended the text to יַבִּיעַ (yavia’, “gushes”) as in 15:28 (cf. NAB “pours out”). Driver followed an Arabic balaga to get “enunciates,” which works well with the idea of a false witness (W. McKane, Proverbs [OTL], 529). As it stands, however, the line indicates that in what he says the wicked person accepts evil – and that could describe a false witness.
[19:29] 383 tc Some (cf. NAB) suggest emending the MT’s “judgments” (from שָׁפַט, shafat) to “rods” (from שָׁבַט, shavat); however, this is not necessary if the term in the MT is interpreted figuratively. The LXX “scourges” might reflect a different Vorlage, but it also could have been an interpretive translation from the same text. “Judgments” is a metonymy of cause and refers to the punishment that the scoffer is to receive.
[20:1] 384 sn The drinks are wine and barley beer (e.g., Lev 10:9; Deut 14:26; Isa 28:7). These terms here could be understood as personifications, but better as metonymies for those who drink wine and beer. The inebriated person mocks and brawls.
[20:1] 385 tn The two participles לֵץ (lets, “mocker”) and הֹמֶה (homeh, “brawler”) are substantives; they function as predicates in the sentence. Excessive use of intoxicants excites the drinker to boisterous behavior and aggressive attitudes – it turns them into mockers and brawlers.
[20:1] 386 sn The proverb does not prohibit the use of wine or beer; in fact, strong drink was used at festivals and celebrations. But intoxication was considered out of bounds for a member of the covenant community (e.g., 23:20-21, 29-35; 31:4-7). To be led astray by their use is not wise.
[20:2] 387 tn Heb “the terror of a king” (so ASV, NASB); The term “terror” is a metonymy of effect for cause: the anger of a king that causes terror among the people. The term “king” functions as a possessive genitive: “a king’s anger” (cf. NIV “A king’s wrath”; NLT “The king’s fury”).
[20:2] 388 tn The verb מִתְעַבְּרוֹ (mit’abbÿro) is problematic; in the MT the form is the Hitpael participle with a pronominal suffix, which is unusual, for the direct object of this verb usually takes a preposition first: “is angry with.” The LXX rendered it “angers [or, irritates].”
[20:2] 389 sn The expression “sins against himself” has been taken by some to mean “forfeits his life” (so NAB, NASB, NIV, NRSV) or “endangers his life” (cf. NCV, NLT). That may be the implication of getting oneself in trouble with an angry king (cf. TEV “making him angry is suicide”).
[20:3] 391 tn Heb “cessation” (שֶׁבֶת, shevet); NAB “to shun strife”; NRSV “refrain from strife.”
[20:3] sn One cannot avoid conflict altogether; but the proverb is instructing that at the first sign of conflict the honorable thing to do is to find a way to end it.
[20:3] 392 tn Heb “breaks out.” The Hitpael of the verb גָּלַע (gala’, “to expose; to lay bare”) means “to break out; to disclose oneself,” and so the idea of flaring up in a quarrel is clear. But there are also cognate connections to the idea of “showing the teeth; snarling” and so quarreling viciously.
[20:4] 393 sn The act of plowing is put for the whole process of planting a crop.
[20:4] 394 tn Heb “in the autumn”; ASV “by reason of the winter.” The noun means “autumn, harvest time.” The right time for planting was after the harvest and the rainy season of autumn and winter began.
[20:4] 395 tn The Piel of the verb שָׁאַל (sha’al, “to ask”) means “to beg” or “to inquire carefully.” At the harvest time he looks for produce but there is none. The Piel might suggest, however, that because he did not plant, or did not do it at the right time, he is reduced to begging and will have nothing (cf. KJV, ASV; NASB “he begs during the harvest”).
[20:4] 396 tn The phrase “for the crop” does not appear in the Hebrew but is implied; it is supplied in the translation for the sake of clarity.
[20:5] 397 sn The noun means “advice, counsel”; it can have the connotation of planning or making decisions. Those with understanding can sort out plans.
[20:5] 398 tn Heb “in the heart of a man”; NRSV “in the human mind.”
[20:5] 399 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[20:5] 400 sn The motives or plans of a person are “difficult to fathom”; it takes someone with understanding to discover and surface them (the verb in the last colon continues the figure with the sense of bringing the plans to the surface and sorting them out).
[20:5] 401 tn Heb “a man of understanding”; TEV “someone with insight”; NLT “the wise.”
[20:6] 402 tn Heb “many a man calls/proclaims a man of his loyal love.” The Syriac and Tg. Prov 20:6 render the verb as passive: “many are called kind.” Other suggestions include: “most men meet people who will do them occasional kindnesses” (RSV); “many men profess friendship” (C. H. Toy, Proverbs [ICC], 384); “many men invite only the one who has shown them kindness.” The simplest interpretation in this context is “many proclaim [themselves to be] a kind person (= a loyal friend).” The contrast is between many who claim to be loyal friends and the one who actually proves to be faithful.
[20:6] 403 tn The shift to the expression “a man of faithfulness[es]” in the second line indicates that of all those who claim to show faithful love, it is rare to find one who is truly reliable (as the word אֱמוּנִים [’emunim] indicates clearly); cf. NAB, NRSV “one worthy of trust.”
[20:6] 404 sn The point of the rhetorical question is that a truly faithful friend is very difficult to find.
[20:7] 405 sn Two terms describe the subject of this proverb: “righteous” and “integrity.” The first describes the person as a member of the covenant community who strives to live according to God’s standards; the second emphasizes that his lifestyle is blameless.
[20:7] 406 tn Heb “walks in his integrity” (so NASB); cf. NIV “leads a blameless life.” The Hitpael participle of הָלַךְ (halakh) means “to walk about; to walk to and fro.” The idiom of walking representing living is intensified here in this stem. This verbal stem is used in scripture to describe people “walking with” God.
[20:7] 407 sn The nature and the actions of parents have an effect on children (e.g., Exod 20:4-6); if the parents are righteous, the children will enjoy a blessing – the respect and the happiness which the parent reflects on them.
[20:8] 408 tn The infinitive construct is דִּין; it indicates purpose, “to judge” (so NIV, NCV) even though it does not have the preposition with it.
[20:8] 409 tn The second line uses the image of winnowing (cf. NIV, NRSV) to state that the king’s judgment removes evil from the realm. The verb form is מִזָרֶה (mÿzareh), the Piel participle. It has been translated “to sift; to winnow; to scatter” and “to separate” – i.e., separate out evil from the land. The text is saying that a just government roots out evil (cf. NAB “dispels all evil”), but few governments have been consistently just.
[20:8] 410 sn The phrase with his eyes indicates that the king will closely examine or look into all the cases that come before him.
[20:9] 411 sn The verse is a rhetorical question; it is affirming that no one can say this because no one is pure and free of sin.
[20:9] 412 tn The verb form זִכִּיתִי (zikkiti) is the Piel perfect of זָכָה (zakhah, “to be clear; to be clean; to be pure”). The verb has the idea of “be clear, justified, acquitted.” In this stem it is causative: “I have made my heart clean” (so NRSV) or “kept my heart pure” (so NIV). This would be claiming that all decisions and motives were faultless.
[20:9] 413 sn The Hebrew verb translated “I am pure” (טָהֵר, taher) is a Levitical term. To claim this purity would be to claim that moral and cultic perfection had been attained and therefore one was acceptable to God in the present condition. Of course, no one can claim this; even if one thought it true, it is impossible to know all that is in the heart as God knows it.
[20:10] 414 tn The construction simply uses repetition to express different kinds of weights and measures: “a stone and a stone, an ephah and an ephah.”
[20:10] 415 tn Heb “an abomination of the
[20:10] sn Behind this proverb is the image of the dishonest merchant who has different sets of weights and measures which are used to cheat customers. The Lord hates dishonesty in business transactions.
[20:11] 416 sn In the first nine chapters of the book of Proverbs the Hebrew term נַעַר (na’ar) referred to an adolescent, a young person whose character was being formed in his early life.
[20:11] 417 sn The Hebrew verb נָכַר (nakhar) means “to recognize” more than simply “to know.” Certain character traits can be recognized in a child by what he does (cf. NCV “by their behavior”).
[20:11] 418 sn Character is demonstrated by actions at any age. But the emphasis of the book of Proverbs would also be that if the young child begins to show such actions, then the parents must try to foster and cultivate them; if not, they must try to develop them through teaching and discipline.
[20:12] 419 sn The first half of the verse refers to two basic senses that the
[20:12] 420 sn The verse not only credits God with making these faculties of hearing and sight and giving them to people, but it also emphasizes their spiritual use in God’s service.
[20:13] 421 sn The proverb uses antithetical parallelism to teach that diligence leads to prosperity. It contrasts loving sleep with opening the eyes, and poverty with satisfaction. Just as “sleep” can be used for slothfulness or laziness, so opening the eyes can represent vigorous, active conduct. The idioms have caught on in modern usage as well – things like “open your eyes” or “asleep on the job.”
[20:13] 422 tn The second line uses two imperatives in a sequence (without the vav [ו]): “open your eyes” and then (or, in order that) you will “be satisfied.”
[20:13] 423 tn Heb “bread” (so KJV, ASV, NRSV), although the term often serves in a generic sense for food in general.
[20:14] 424 tn Heb “[It is] bad, [it is] bad.” Since “bad” can be understood in some modern contexts as a descriptive adjective meaning “good,” the translation uses “worthless” instead – the real point of the prospective buyer’s exclamation.
[20:14] 425 sn This proverb reflects standard procedure in the business world. When negotiating the transaction the buyer complains how bad the deal is for him, or how worthless the prospective purchase, but then later brags about what a good deal he got. The proverb will alert the inexperienced as to how things are done.
[20:14] 426 tn The Hitpael imperfect of הָלַל (halal) means “to praise” – to talk in glowing terms, excitedly. In this stem it means “to praise oneself; to boast.”
[20:15] 427 tn The verse is usually taken as antithetical parallelism: There may be gold and rubies but the true gem is knowledge. However, C. H. Toy arranges it differently: “store of gold and wealth of corals and precious vessels – all are wise lips” (Proverbs [ICC], 388). But this uses the gems as metaphors for wise speech, and does not stress the contrast between wealth and wisdom.
[20:15] 428 tn Heb “lips of knowledge.” The term “lips” is a metonymy for speaking, and “knowledge” could be either an attributive genitive or objective genitive: “knowledgeable lips.” Lips that impart knowledge are the true jewel to be sought.
[20:15] 429 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
[20:16] 430 tn Heb “his garment.”
[20:16] 431 sn Taking a garment was the way of holding someone responsible to pay debts. In fact, the garment was the article normally taken for security (Exod 22:24-26; Deut 24:10-13). Because this is a high risk security pledge (e.g., 6:1-5), the creditor is to deal more severely than when the pledge is given by the debtor for himself.
[20:16] 432 tc The Kethib has the masculine plural form, נָכְרִים (nakhrim), suggesting a reading “strangers.” But the Qere has the feminine form נָכְרִיָּה (nakhriyyah), “strange woman” or “another man’s wife” (e.g., 27:13). The parallelism would suggest “strangers” is the correct reading, although theories have been put forward for the interpretation of “strange woman” (see below).
[20:16] sn The one for whom the pledge is taken is called “a stranger” and “foreign.” These two words do not necessarily mean that the individual or individuals are non-Israelite – just outside the community and not well known.
[20:16] 433 tn M. Dahood argues that the cloak was taken in pledge for a harlot (cf. NIV “a wayward woman”). Two sins would then be committed: taking a cloak and going to a prostitute (“To Pawn One’s Cloak,” Bib 42 [1961]: 359-66; also Snijders, “The Meaning of זָר,” 85-86). In the MT the almost identical proverb in 27:13 has a feminine singular form here.
[20:16] 434 tn Or “hold it” (so NIV, NCV).
[20:17] 435 tn Heb “bread of deceit” (so KJV, NAB). This refers to food gained through dishonest means. The term “bread” is a synecdoche of specific for general, referring to anything obtained by fraud, including food.
[20:17] 437 sn The image of food and eating is carried throughout the proverb. Food taken by fraud seems sweet at first, but afterward it is not. To end up with a mouth full of gravel (a mass of small particles; e.g., Job 20:14-15; Lam 3:16) implies by comparison that what has been taken by fraud will be worthless and useless and certainly in the way (like food turning into sand and dirt).
[20:18] 438 tn The noun form is plural, but the verb is singular, suggesting either an abstract plural or a collective plural is being used here.
[20:18] 439 tn The clause begins with vav (ו) on “with guidance.” But the clause has an imperative for its main verb. One could take the imperfect tense in the first colon as an imperfect of injunction, and then this clause would be also instructional. But the imperfect tense is a Niphal, and so it is better to take the first colon as the foundational clause and the second colon as the consequence (cf. NAB): If that is true, then you should do this.
[20:18] 440 sn There have been attempts by various commentators to take “war” figuratively to mean life’s struggles, litigation, or evil inclinations. But there is no need and little justification for such interpretations. The proverb simply describes the necessity of taking counsel before going to war.
[20:19] 441 sn The word describes a slanderer (NASB), a tale-bearer (KJV, ASV), or an informer. BDB 940 s.v. רָכִיל says the Hebrew expression “goers of slander” means slanderous persons. However, W. McKane observes that these people are not necessarily malicious – they just talk too much (Proverbs [OTL], 537).
[20:19] 442 tn The form is the Hitpael imperfect (of prohibition or instruction) from עָרַב (’arav). BDB 786-88 lists six roots with these radicals. The first means “to mix,” but only occurs in derivatives. BDB 786 lists this form under the second root, which means “to take on a pledge; to exchange.” The Hitpael is then defined as “to exchange pledges; to have fellowship with [or, share].” The proverb is warning people to have nothing to do with gossips.
[20:19] 443 tn The verb פֹּתֶה (poteh) is a homonym, related to I פָּתָה (patah, “to be naive; to be foolish”; HALOT 984-85 s.v. I פתה) or II פָּתָה (“to open [the lips]; to chatter”; HALOT 985 s.v. II פתה). So the phrase וּלְפֹתֶה שְׂפָתָיו may be understood either (1) as HALOT 985 s.v. II פתה suggests, “one opens his lips” = he is always talking/gossiping, or (2) as BDB suggests, “one who is foolish as to his lips” (he lacks wisdom in what he says; see BDB 834 s.v. פָּתָה 1, noted in HALOT 984 s.v. I פתה 1). The term “lips” is a metonymy of cause for what is said: gossip. If such a person is willing to talk about others, he will be willing to talk about you, so it is best to avoid him altogether.
[20:20] 444 tn The form is the Piel participle of קָלַל (qalal), which means “to be light”; in the Piel stem it means “to take lightly; to treat as worthless; to treat contemptuously; to curse.” Under the Mosaic law such treatment of parents brought a death penalty (Exod 21:17; Lev 20:9; Deut 27:16).
[20:20] 445 tn “His lamp” is a figure known as hypocatastasis (an implied comparison) meaning “his life.” Cf. NLT “the lamp of your life”; TEV “your life will end like a lamp.”
[20:20] sn For the lamp to be extinguished would mean death (e.g., 13:9) and possibly also the removal of posterity (R. N. Whybray, Proverbs [CBC], 115).
[20:20] 446 tc The Kethib, followed by the LXX, Syriac, and Latin, has בְּאִישׁוֹן (bÿ’ishon), “in the pupil of the eye darkness,” the dark spot of the eye. But the Qere has בֶּאֱשׁוּן (be’eshun), probably to be rendered “pitch” or “blackest,” although the form occurs nowhere else. The meaning with either reading is approximately the same – deep darkness, which adds vividly to the figure of the lamp being snuffed out. This individual’s destruction will be total and final.
[20:21] 447 tc The Kethib reads מְבֻחֶלֶת (mÿbukhelet), “gotten by greed” (based on a cognate Syriac verb, “to be greedy”); but the Qere is מְבֹהֶלֶת (mÿvohelet), “gotten hastily [or, quickly].” A large number of
[20:21] sn If the inheritance is obtained quickly, it could mean prematurely (e.g., Luke 15:12) or cruelly (Prov 19:26). The inheritance is gained without labor or without preparation.
[20:21] 448 tn The form is the Pual imperfect, “will not be blessed,” suggesting that divine justice is at work.
[20:21] sn The Hebrew verb means “enriched, made fruitful, prospered.” Whatever the inheritance was, it will not reach its full potential or even remain permanent.
[20:21] 449 tn Heb “in its end”; KJV, ASV “the end thereof.”
[20:22] 450 tn The verse is directly instructive; it begins with the negated jussive in the first colon, and follows with the imperative in the second. It warns that the righteous should not take vengeance on the wicked, for only God can do that.
[20:22] 451 tn The form is the Piel cohortative of resolve – “I am determined to pay back.” The verb שָׁלֵם (shalem) means “to be complete; to be sound.” In this stem, however, it can mean “to make complete; to make good; to requite; to recompense” (KJV, ASV). The idea is “getting even” by paying back someone for the evil done.
[20:22] 452 sn To “wait” (קַוֵּה, qavveh) on the
[20:22] 453 tn After the imperative, the jussive is subordinated in a purpose or result clause: “wait for the
[20:23] 454 tn Heb “an abomination of the
[20:23] 455 tn Heb “not good.” This is a figure known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is wicked!” (e.g., 11:1; 20:10).
[20:24] 456 tn Heb “the steps of a man”; but “man” is the noun גֶּבֶר (gever, in pause), indicating an important, powerful person. BDB 149-50 s.v. suggests it is used of men in their role of defending women and children; if that can be validated, then a translation of “man” would be appropriate here. But the line seems to have a wider, more general application. The “steps” represent (by implied comparison) the course of life (cf. NLT “the road we travel”).
[20:24] 457 tn Heb “from the
[20:24] sn To say that one’s steps are ordained by the
[20:24] 458 tn The verse uses an independent nominative absolute to point up the contrast between the mortal and the immortal: “and man, how can he understand his way?” The verb in the sentence would then be classified as a potential imperfect; and the whole question rhetorical. It is affirming that humans cannot understand very much at all about their lives.
[20:24] 459 tn Heb “his way.” The referent of the third masculine singular pronoun is unclear, so the word “own” was supplied in the translation to clarify that the referent is the human individual, not the Lord.
[20:25] 460 sn It would be a “snare” because it would lead people into financial difficulties; Leviticus 27 talks about foolish or rash vows.
[20:25] 462 tn The verb is from לוּע (lu’) or לָעַע (la’a’); it means “to talk wildly” (not to be confused with the homonym “to swallow”). It occurs here and in Job 6:3.
[20:25] sn This refers to speaking rashly in dedicating something to the sanctuary by calling it “Holy.”
[20:25] 463 tn Heb “reflect on.” The person is to consider the vows before making them, to ensure that they can be fulfilled. Too many people make their vow or promise without thinking, and then later worry about how they will fulfill their vows.
[20:25] 464 tn Heb “the vows” (so NASB); CEV “promises.”
[20:26] 465 tn Heb “winnows” (so NAB, NASB, NRSV). The sage draws on the process of winnowing to explain how the king uncovers and removes wickedness. The verb from which the participle מְזָרֶה (mÿzareh) is derived means “to separate; to winnow; to scatter”; the implied comparison means that the king will separate good people from bad people like wheat is separated from chaff. The image of winnowing is also used in divine judgment. The second line of the verse uses a detail of the process to make the point. Driving a wheel over the wheat represents the threshing process; the sharp iron wheels of the cart would easily serve the purpose (e.g., Isa 28:27-28).
[20:26] 466 tn The king has the wisdom/ability to destroy evil from his kingdom. See also D. W. Thomas, “Proverbs 20:26,” JTS 15 (1964): 155-56.
[20:27] 467 sn The expression translated “the human spirit” is the Hebrew term נִשְׁמַת (nishmat), a feminine noun in construct. This is the inner spiritual part of human life that was breathed in at creation (Gen 2:7) and that constitutes humans as spiritual beings with moral, intellectual, and spiritual capacities.
[20:27] 468 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[20:27] 469 tn The “lamp” is the metaphor in the line; it signifies that the human spirit functions as a conscience, enabling people to know and please God, and directing them in choices that will be life-giving. E. Loewenstamm unnecessarily reads נִיר (nir, “to plow”) instead of נֵר (ner, “lamp”) to say that God plows and examines the soul (“Remarks on Proverbs 17:12 and 20:27,” VT 37 [1967]: 233). The NIV supplies a verb (“searches”) from the second half of the verse, changing the emphasis somewhat.
[20:27] 470 tn Heb “all the chambers of the belly.” This means “the inner parts of the body” (BDB 293 s.v. חֶדֶר); cf. NASB “the innermost parts of his being.”
[20:28] 471 tn The first line uses two Hebrew words, חֶסֶד וֶאֱמֶת (khesed ve’emet, “loyal love and truth”), to tell where security lies. The first word is the covenant term for “loyal love; loving-kindness; mercy”; and the second is “truth” in the sense of what is reliable and dependable. The two words often are joined together to form a hendiadys: “faithful love.” That a hendiadys is intended here is confirmed by the fact that the second line uses only the critical word חֶסֶד.
[20:28] 472 sn The emphasis is on the Davidic covenant (2 Sam 7:11-16; Ps 89:19-37). It is the
[20:29] 473 tn The Hebrew term תִּפְאֶרֶת (tif’eret) means “beauty; glory”; in a context like this it means “honor” in the sense of glorying or boasting (BDB 802 s.v. 3.b).
[20:29] 474 tn The Hebrew term הֲדַר (hadar), the noun in construct, means “splendor; honor; ornament.” The latter sense is used here, since grey hair is like a crown on the head.
[20:29] 475 sn “Grey hair” is a metonymy of adjunct; it represents everything valuable about old age – dignity, wisdom, honor, experience, as well as worry and suffering of life. At the very least, since they survived, they must know something. At the most, they were the sages and elders of the people.
[20:30] 476 tc The verb מָרַק (maraq) means “to polish; to scour”; in the Hiphil it means “to cleanse away,” but it is only attested here, and that in the Kethib reading of תַּמְרִיק (tamriq). The Qere has תַּמְרוּק (tamruq, “are a means of cleansing”). The LXX has “blows and contusions fall on evil men, and stripes penetrate their inner beings”; the Latin has “the bruise of a wound cleanses away evil things.” C. H. Toy suggests emending the text to read “stripes cleanse the body, and blows the inward parts” or “cosmetics purify the body, and blows the soul” (Proverbs [ICC], 397). Cf. CEV “can knock all of the evil out of you.”
[20:30] 477 tn The term “cleanse” does not appear in this line but is supplied in the translation in the light of the parallelism.
[20:30] 478 sn Physical punishment may prove spiritually valuable. Other proverbs say that some people will never learn from this kind of punishment, but in general this may be the only thing that works for some cases.
[21:1] 479 sn “Heart” is a metonymy of subject; it signifies the ability to make decisions, if not the decisions themselves.
[21:1] 480 sn “Hand” in this passage is a personification; the word is frequently used idiomatically for “power,” and that is the sense intended here.
[21:1] 481 tn “Channels of water” (פַּלְגֵי, palge) is an adverbial accusative, functioning as a figure of comparison – “like channels of water.” Cf. NAB “Like a stream”; NIV “watercourse”; NRSV, NLT “a stream of water.”
[21:1] sn The farmer channels irrigation ditches where he wants them, where they will do the most good; so does the
[21:2] 482 tn Heb “in his own eyes.” The term “eyes” is a metonymy for estimation, opinion, evaluation.
[21:2] 483 tn Heb “weighs” (so NASB, NIV, NRSV); NLT “examines”; NCV, TEV “judges.”
[21:2] 484 tn Heb “the hearts.” The term לֵב (lev, “heart”) is used as a metonymy of association for thoughts and motives (BDB 660-61 s.v. 6-7). Even though people think they know themselves, the
[21:3] 485 tn The Niphal participle בָּחַר (bakhar, “to choose”) means “choice to the
[21:3] 486 sn The
[21:4] 487 tn Heb “the tillage [נִר, nir] of the wicked is sin” (so NAB). The subject picks up the subjects of the first half of the verse, indicating they are equal – the tillage consists of the arrogance and pride. The word “tillage” is figurative, of course, signifying that the agricultural product (the point of the comparison) of the wicked is sin. The relationship between the ideas is then problematic. Are pride and arrogance what the wicked produce? Some (ASV, NASB, NIV, NRSV) have followed the LXX and Tg. Prov 21:4 to read “lamp” instead (נֵר, ner), but that does not solve the difficulty of the relationship between the expressions. It does, however, say that the life ( = lamp), which is arrogance and pride, is sin.
[21:5] 488 tn The word “diligent” is an adjective used substantivally. The related verb means “to cut, sharpen, decide”; so the adjective describes one who is “sharp” – one who acts decisively. The word “hasty” has the idea of being pressed or pressured into quick actions. So the text contrasts calculated expeditiousness with unproductive haste. C. H. Toy does not like this contrast, and so proposes changing the latter to “lazy” (Proverbs [ICC], 399), but W. McKane rightly criticizes that as unnecessarily forming a pedestrian antithesis (Proverbs [OTL], 550).
[21:5] 489 tn The term “lead” is supplied in the translation.
[21:5] 490 tn The Hebrew noun translated “plenty” comes from the verb יָתַר (yatar), which means “to remain over.” So the calculated diligence will lead to abundance, prosperity.
[21:5] 491 tn Heb “lack; need; thing needed”; NRSV “to want.”
[21:6] 492 tn The first word of the verse is the noun meaning “doing, deed, work.” The BHS editors suggest reading with the LXX an active participle – “the one who makes” (cf. NAB “He who makes”). The second word means “treasure,” from the verb “lay up, store up.” It is an objective genitive here.
[21:6] 493 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[21:6] 494 tn The Hebrew הֶבֶל נִדָּף (hevel nidaf) is properly “a driven vapor” (“driven” = the Niphal participle). The point of the metaphor is that the ill-gotten gains will vanish into thin air. The LXX has “pursues” (as if reading רֹדֵף, rodef); cf. NAB “chasing a bubble over deadly snares.”
[21:6] 495 tn The Hebrew has “seekers of death,” meaning “[they that seek them] are seekers of death,” or that the fortune is “a fleeting vapor for those who seek death.” The sense is not readily apparent. The Greek and the Latin versions have “snares of death”; the form מוֹקְשֵׁי (moqÿshe) was read instead of מְבַקְשֵׁי (mÿvaqshe). This reading does not make a more credible metaphor, and one must explain the loss of the letter ב (bet) in the textual variant. It is, however, slightly easier to interpret in the verse, and is followed by a number of English versions (e.g., NAB, NIV, NRSV, NLT). But whether the easier reading is the correct one in this case would be difficult to prove.
[21:7] 496 tn The “violence” (שֹׁד, shod) drags away the wicked, probably either to do more sin or to their punishment. “Violence” here is either personified, or it is a metonymy of cause, meaning “the outcome of their violence” drags them away.
[21:7] 497 tn Heb “violence of the wicked.” This is a subjective genitive: “violence which the wicked do.”
[21:7] 498 tn The second colon of the verse is the causal clause, explaining why they are dragged away. They are not passive victims of their circumstances or their crimes. They choose to persist in their violence and so it destroys them.
[21:7] 499 tn Heb “they refuse to do justice” (so ASV); NASB “refuse to act with justice.”
[21:8] 500 tn The first line of the proverb is difficult. Since וָזָר (vazar) occurs only here it has been given much attention. The translation of “guilty” is drawn from an Arabic cognate meaning “to bear a burden” and so “to be sin laden” or “guilty” (cf. NASB, NIV, NCV, NRSV, NLT). G. R. Driver prefers to read the line as “a man crooked of ways is false [zar]” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 185). C. H. Toy adopts the meaning of “proud” (Proverbs [ICC], 400). Whatever the reading, “guilty” or “proud” or “false,” the idea is that such people are devious. Bad people are underhanded; good people are aboveboard (C. H. Toy, Proverbs [ICC], 400). Another way to analyze the line is to read it with the definition “strange, stranger”: “The way of a man and a stranger is perverse.” But this is unclear, and would form no satisfactory contrast to 8b. Another suggestion is “the way of (usual) man is changeable and strange, but the pure fellow leads a straight and even course” (J. H. Greenstone, Proverbs, 244); cf. NLT “the innocent travel a straight road.”
[21:8] 501 tn The form הֲפַכְפַּךְ (hafakhfakh) is an adjective with an intensified meaning due to the duplication of the second and third radicals; it means “very devious; crooked” (from the verb “to overturn”).
[21:8] 502 tn If this translation stands, then the construction is formed with an independent nominative absolute, resumed by the suffixed noun as the formal subject. It draws attention to the “pure” or “innocent” person in contrast to the previously mentioned wicked.
[21:9] 503 tn English versions which translate the Hebrew term as “roof” here sometimes produce amusing images for modern readers: TEV “Better to live on the roof”; CEV “It’s better to stay outside on the roof of your house.”
[21:9] sn The reference is probably to a small room that would be built on the flat housetop primarily for guests (e.g., 1 Kgs 17:19; 2 Kgs 4:10). It would be cramped and lonely – but peaceful in avoiding strife.
[21:9] 504 tn The “house of company” has received numerous interpretations. The word “company” or “companionship” would qualify “house” as a place to be shared. The BHS editors propose “spacious house,” which would call for a transposition of letters (cf. NAB “a roomy house”; NLT “a lovely home”). Such an emendation makes good sense, but has no external support.
[21:9] 505 tn Heb “a wife of contentions”; KJV “a brawling woman”; TEV, CEV “a nagging wife.” The Greek version has no reference to a quarrelsome wife, but instead mentions justice in a common house.
[21:10] 506 tn Heb “soul.” The Hebrew text uses נֶפֶשׁ (nefesh, traditionally, “soul”) as the formal subject of the sentence – “the soul of a wicked man desires.” This term has at its core the idea of appetites, and so its use here underscores that the cravings are deep-seated (BDB 660 s.v. 5), and the translation “appetite” reflects this.
[21:10] 507 sn The word has the meanings of “desire, crave, long for, lust after.” It usually has “soul” as its subject. The word is used in the Ten Commandments in the prohibition against coveting a neighbor’s house (Deut 5:18).
[21:10] 508 tn The form יֻחַן (yukhan) is a Hophal imperfect from חָנַן (khanan); it means “to be shown mercy” – here negated to mean “he will not be shown mercy.” The person who lives to satisfy his own craving for evil will not be interested in meeting the needs of others.
[21:11] 509 sn The contrast here is between the simple and the wise. The simple gain wisdom when they see the scorner punished; the wise gains knowledge through instruction. The scorner does not change, but should be punished for the benefit of the simple (e.g., Prov 19:25).
[21:11] 510 tn Heb “in the instructing of the wise.” The construction uses the Hiphil infinitive construct הַשְׂכִּיל (haskil) with a preposition to form a temporal clause (= “when”). The word “wise” (חָכָם, khakham) after it is the subjective genitive. The preposition לְ (lamed) on the form is probably dittography from the ending of the infinitive.
[21:12] 511 tn In the book of Proverbs, the Hebrew term צַּדִּיק (ysadiq) normally refers to a human being, and that is a possible translation here (cf. KJV, ASV, NAB), although it would have to refer to a righteous person who was a judge or a ruler with the right to destroy the wicked. Many commentators and English versions simply interpret this as a reference to God (cf. NIV, NRSV, TEV, NLT).
[21:12] 512 tn The form מַשְׂכִּיל (maskil) is now used with the meaning “to consider; to give attention to; to ponder.” It is the careful scrutiny that is given to the household of the wicked before judgment is poured out on them.
[21:12] 513 tn Heb “house.” This term probably means “household” here – the family. One way to read the line is that the righteous judge (human or divine) takes into consideration the wicked person’s family before judging the wicked person. The other – and more plausible – interpretation is that the judge considers the household of the wicked and then on the basis of what was observed judges them.
[21:12] 514 tn Heb “to evil” (i.e., catastrophe); cf. NLT “to disaster.”
[21:13] 515 sn The imagery means “pay no attention to” the cry for help or “refuse to help,” so it is a metonymy of cause for the effect.
[21:13] 516 sn “Cry” here would be a metonymy of effect for the cause, the cause being the great needs of the poor.
[21:13] 517 sn The proverb is teaching that those who show mercy will receive mercy. It involves the principle of talionic justice – those who refuse the needs of others will themselves be refused when they need help (so Luke 16:19-31).
[21:14] 518 sn The synonymous parallelism joins the more neutral term “gift” with the more specific “bribe.” D. Kidner notes that this underscores how hard it is to tell the difference between them, especially since they accomplish similar things (Proverbs [TOTC], 143).
[21:14] 519 tn The word כָּפָה (kafah) occurs only here; it means “to subdue,” but in New Hebrew it means “to overturn; to compel.” The BHS editors suggest a change to כָּבָה (kavah), “to be quenched,” based on Symmachus and Tg. Prov 21:14, but there is no substantial improvement in the text’s meaning with such a change.
[21:14] 520 tn Heb “a bribe in the bosom” (so NASB). This refers to a gift hidden in the folds of the garment, i.e., given secretly (cf. NIV “a bribe concealed in the cloak”).
[21:14] 521 tn The repetition of the term “subdues” in the second line is supplied in the translation.
[21:14] 522 tc The LXX offers a moralizing translation not too closely tied to the MT: “he who withholds a gift stirs up violent wrath.”
[21:15] 523 tn The Qal infinitive construct עֲשׂוֹת (’asot) functions as the subject of the sentence.
[21:15] 524 tn The term “brings” is supplied in the translation; many English versions supply a simple copula (“is”).
[21:15] 525 sn The noun means “terror (NAB, NASB, NIV), destruction (KJV, ASV), ruin (cf. NCV).” Its related verb means “be shattered, dismayed.” The idea of “dismay” (NRSV) or “terror” would make the better choice to contrast with “joy” in the first line, but “ruin” is also possible. Whenever justice prevails, whether in the courts or simply in society, the people who practice iniquity may be shaken into reality by fear (cf. CEV “crooks are terrified”).
[21:16] 526 tn The text uses “man” as the subject and the active participle תּוֹעֶה (to’eh) as the predicate. The image of “wandering off the path” signifies leaving a life of knowledge, prudence, and discipline.
[21:16] 527 tn Or “prudence”; KJV, NASB, NIV, NRSV “understanding”; NLT “common sense.”
[21:16] 528 tn Heb “will remain” or “will rest.” The Hebrew word נוּחַ (nuakh) does not here carry any of the connotations of comforting repose in death that the righteous enjoy; it simply means “to remain; to reside; to dwell.” The choice of this verb might have an ironic twist to it, reminding the wicked what might have been.
[21:16] 529 sn The departed are the Shades (the Rephaim). The literal expression “will rest among the Shades” means “will be numbered among the dead.” So once again physical death is presented as the punishment for folly.
[21:17] 530 sn The participle “loves” (אֹהֵב, ’ohev) indicates in this context that more is involved than the enjoyment of pleasure, for which there is no problem. The proverb is looking at “love” in the sense of needing and choosing, an excessive or uncontrolled indulgence in pleasure.
[21:17] 531 sn “Pleasure” is actually the Hebrew word “joy” (שִׂמְחָה, simkhah). It is a metonymy of effect, the cause being the good life that brings the joy. In the second colon, “wine” and “oil” would be metonymies of cause, the particular things in life that bring joy. Therefore the figures in the lines work together to give the complete picture.
[21:17] 532 tn The phrase “will be” is supplied in the translation.
[21:17] 533 tn Heb “a man of poverty”; NRSV “will suffer want.”
[21:17] 534 sn In elaborate feasts and celebrations the wine was for drinking but the oil was for anointing (cf. NAB, NCV “perfume”). Both of these characterize the luxurious life (e.g., Ps 23:5; 104:15; Amos 6:6).
[21:18] 535 tn The term “become” is supplied in the translation.
[21:18] 536 sn The Hebrew word translated “ransom” (כֹּפֶר, kofer) normally refers to the price paid to free a prisoner. R. N. Whybray (Proverbs [CBC], 121) gives options for the meaning of the verse: (1) If it means that the wicked obtain good things that should go to the righteous, it is then a despairing plea for justice (which would be unusual in the book of Proverbs); but if (2) it is taken to mean that the wicked suffers the evil he has prepared for the righteous, then it harmonizes with Proverbs elsewhere (e.g., 11:8). The ideal this proverb presents – and the future reality – is that in calamity the righteous escape and the wicked suffer in their place (e.g., Haman in the book of Esther).
[21:18] 537 tn Or “treacherous” (so ASV, NASB, NLT); NIV “the unfaithful.”
[21:18] 538 tn The phrase “are taken” does not appear in the Hebrew but is implied by the parallelism; it is supplied in the translation for smoothness.
[21:19] 539 tn The Hebrew form שֶׁבֶת (shevet) is the infinitive construct of יָשַׁב (yashav), functioning as the subject of the sentence.
[21:19] 540 sn The verse makes the same point as 21:9 and 25:24; but “desert land” is substituted. It would be a place sparsely settled and quiet.
[21:19] 541 tn The Hebrew noun כַּעַס (ka’as) means “vexation; anger.” The woman is not only characterized by a quarrelsome spirit, but also anger – she is easily vexed (cf. NAB “vexatious”; NASB “vexing”; ASV, NRSV “fretful”). The translation “easily-provoked” conveys this idea well.
[21:20] 542 tn The mention of “olive oil” (שֶׁמֶן, shemen) is problematic in the line – how can a fool devour it? Several attempts have been made to alleviate the problem. The NIV interprets “treasure” as “choice food,” so that food and oil would make more sense being swallowed. C. H. Toy (Proverbs [ICC], 406) suggests dropping “oil” altogether based on the reading in the LXX, but the Greek is too general for any support: It has “precious treasure will rest on the mouth of the sage.” W. McKane wants to change “oil” to an Arabic word “expensive” to read “desirable and rare wealth” (Proverbs [OTL], 552), but this idea does not match the metaphor any better. The figure of “devouring” in the second line simply means the fool uses up whatever he has.
[21:20] 543 tn Heb “a fool of a man.”
[21:20] 544 tn Heb “he swallows it.” The imagery compares swallowing food with consuming one’s substance. The fool does not prepare for the future.
[21:21] 545 sn These two attributes, “righteousness” (צְדָקָה, tsÿdaqah) and “loyal love” (חֶסֶד, khesed) depict the life style of the covenant-believer who is pleasing to God and a blessing to others. The first term means that he will do what is right, and the second means that he will be faithful to the covenant community.
[21:21] 546 sn The Hebrew term translated “bounty” is צְדָקָה (tsÿdaqah) again, so there is a wordplay on the term in the verse. The first use of the word had the basic meaning of “conduct that conforms to God’s standard”; this second use may be understood as a metonymy of cause, indicating the provision or reward (“bounty”) that comes from keeping righteousness (cf. NIV “prosperity”; NCV “success”). The proverb is similar to Matt 5:6, “Blessed are those who hunger and thirst for righteousness, for they will be satisfied.”
[21:22] 547 tn Heb “The wise [one/man].”
[21:22] 548 tn The Qal perfect tense of עָלָה (’alah) functions in a potential nuance. Wisdom can be more effectual than physical strength.
[21:22] 549 sn In a war the victory is credited not so much to the infantry as to the tactician who plans the attack. Brilliant strategy wins wars, even over apparently insuperable odds (e.g., Prov 24:5-6; Eccl 9:13-16; 2 Cor 10:4).
[21:22] 550 tn Heb “and bring down the strength of its confidence.” The word “strength” is a metonymy of adjunct, referring to the place of strength, i.e., “the stronghold.” “Confidence” is a genitive of worth; the stronghold is their confidence, it is appropriate for the confidence of the city.
[21:23] 551 sn “Mouth” and “tongue” are metonymies of cause, signifying what one says (cf. NCV, TEV, CEV).
[21:23] 552 tn This part could also be translated “keeps himself” (so NIV), for נֶפֶשׁ (nefesh) often simply means “the whole person.” The participle שֹׁמֵר (shomer) is repeated from the first line in the parallelism – to guard what is said is to guard against difficulty.
[21:23] 553 sn The “troubles” (צָרוֹת, tsarot) here could refer to social and legal difficulties into which careless talk might bring someone (e.g., 13:3; 18:21). The word means “a strait, a bind, difficulty.” Careless and free talking could get the person into a tight spot.
[21:24] 554 tn The word זֵד (zed, “proud”) comes from the verb זִיד (zid, “to boil up; to seethe; to act proudly [or, presumptuously].” Just as water boiling up in a pot will boil over, so the presumptuous person “oversteps” the boundaries.
[21:24] 555 tn The word יָהִיר (yahir) means “haughty,” that is, to be or show oneself to be presumptuous or arrogant.
[21:24] 556 tn Heb “proud haughty scorner his name” (KJV similar). There are several ways that the line could be translated: (1) “Proud, arrogant – his name is scoffer” or (2) “A proud person, an arrogant person – ‘Scoffer’ is his name.” BDB 267 s.v. זֵד suggests, “A presumptuous man, [who is] haughty, scoffer is his name.”
[21:24] 557 tn Heb “does.” The Qal active participle “does” serves as the main verb, and the subject is “proud person” in the first line.
[21:24] 558 tn The expression בְּעֶבְרַת זָדוֹן (be’evrat zadon) means “in the overflow of insolence.” The genitive specifies what the overflow is; the proud deal in an overflow of pride. Cf. NIV “overweening pride”; NLT “boundless arrogance.”
[21:24] sn The portrait in this proverb is not merely of one who is self-sufficient, but one who is insolent, scornful, and arrogant.
[21:25] 559 tn Heb “the desire of the sluggard” (so ASV, NASB). This phrase features a subject genitive: “what the sluggard desires.” The term תַּאֲוַת (ta’avat, “desire; craving”) is a metonymy of cause. The craving itself will not destroy the sluggard, but what will destroy him is what the craving causes him to do or not to do. The lazy come to ruin because they desire the easy way out.
[21:25] 560 tn The verb תְּמִיתֶנּוּ (tÿmitennu) is the Hiphil imperfect with a suffix: “will kill him.” It is probably used hyperbolically here for coming to ruin (cf. NLT), although it could include physical death.
[21:25] 561 sn “Hands” is figurative for the whole person; but “hands” is retained in the translation because it is often the symbol to express one’s ability of action.
[21:26] 562 tn The construction uses the Hitpael perfect tense הִתְאַוָּה (hit’avvah) followed by the cognate accusative תַאֲוָה (ta’avah). It describes one who is consumed with craving for more. The verse has been placed with the preceding because of the literary connection with “desire/craving.”
[21:26] 563 sn The additional clause, “and does not hold back,” emphasizes that when the righteous gives he gives freely, without fearing that his generosity will bring him to poverty. This is the contrast with the one who is self-indulgent and craves for more.
[21:27] 564 tn Heb “the sacrifice of the wicked” (so KJV, NAB, NASB, NIV, NRSV). This is a subjective genitive. The foundational clause states that ritual acts of worship brought by the wicked (thus a subjective genitive) are detestable to God. The “wicked” refers here to people who are not members of the covenant (no faith) and are not following after righteousness (no acceptable works). But often they participate in sanctuary ritual, which amounts to hypocrisy.
[21:27] 565 sn This rhetorical device shows that if the act is abomination, the wicked heart is an even greater sin. It argues from the lesser to the greater.
[21:27] 566 tn The noun זִמָּה (zimmah) means “plan; device; wickedness”; here it indicates that the person is coming to the ritual with “sinful purpose.” Some commentators suggest that this would mean he comes with the sacrifice as a bribe to pacify his conscience for a crime committed, over which he has little remorse or intent to cease (cf. NLT “with ulterior motives”). In this view, people in ancient Israel came to think that sacrifices could be given for any reason without genuine submission to God.
[21:28] 567 tn Heb “a witness of lies,” an attributive genitive.
[21:28] 568 tn The Hebrew verb translated “will perish” (יֹאבֵד, yo’bed) could mean that the false witness will die, either by the hand of God or by the community. But it also could be taken in the sense that the false testimony will be destroyed. This would mean that “false witness” would be a metonymy of cause – what he says will perish (cf. NCV “will be forgotten”).
[21:28] 569 tn Heb “but a man who listens speaks forever.” The first part of it may mean (1) a true witness, one who reports what he actually hears. But it may also refer to (2) someone who listens to the false testimony given by the false witness. The NIV follows the suggestion of a homonym for the Hebrew word with the meaning “will perish/be destroyed”: “will be destroyed forever.” This suggests a synonymous pair of ideas rather than a contrast. Others accept antithetical parallelism. C. H. Toy suggested an idea like “be established” to contrast with “will perish” (Proverbs [ICC], 411). W. McKane suggested it meant the truthful witness “will speak to the end” without being put down (Proverbs [OTL], 556). It is simpler to interpret the words that are here in the sense of a contrast. The idea of speaking forever/to the end would then be hyperbolic.
[21:29] 570 tn Heb “a wicked man.”
[21:29] 571 tn Heb “he hardens his face.” To make the face firm or hard means to show boldness (BDB 738 s.v. עָזַז Hiph); cf. NRSV “put on a bold face.”
[21:29] 572 tn The “upright” is an independent nominative absolute; the pronoun becomes the formal (emphatic) subject of the verb.
[21:29] 573 tc The Kethib is the imperfect of כּוּן (kun), “he establishes.” This reading has the support of the Syriac, Latin, and Tg. Prov 21:29, and is followed by ASV. The Qere is the imperfect tense of בִּין (bin), “he understands; he discerns.” It has the support of the LXX and is followed by NIV, NCV, NRSV, NLT. The difficulty is that both make good sense in the passage and both have support. The contrast is between the wicked who shows a bold face (reflecting a hardened heart) and the upright who either gives thought to his ways (or solidifies his ways). The sense of the Qere may form a slightly better contrast, one between the outer appearance of boldness and the inner discernment of action.
[21:30] 574 tn The form לְנֶגֶד (lÿneged) means “against; over against; in opposition to.” The line indicates they cannot in reality be in opposition, for human wisdom is nothing in comparison to the wisdom of God (J. H. Greenstone, Proverbs, 232).
[21:30] 575 sn The verse uses a single sentence to state that all wisdom, understanding, and advice must be in conformity to the will of God to be successful. It states it negatively – these things cannot be in defiance of God (e.g., Job 5:12-13; Isa 40:13-14).
[21:31] 576 tn Heb “of the
[22:1] 577 tn Heb “a name.” The idea of the name being “good” is implied; it has the connotation here of a reputation (cf. TEV, CEV, NLT).
[22:1] 578 tn “To be chosen rather than” is a translation of the Niphal participle with the comparative degree taken into consideration. Cf. CEV “worth much more than.”
[22:1] 579 tn Heb “favor of goodness.” This is a somewhat difficult expression. Some English versions render the phrase “favor is better than silver or gold” (so NASB, NRSV) making it parallel to the first colon. But if “good” is retained as an attributive modifier, then it would mean one was well thought of, or one had engaging qualities (cf. ASV “loving favor; NLT “high esteem”). This fits with the idea of the reputation in the first colon, for a good name would bring with it the favor of others.
[22:2] 580 tn The form of the verb is the Niphal perfect of פָּגַשׁ (pagash); it means “to meet together [or, each other]” (cf. KJV, ASV). The point is that rich and poor live side by side in this life, but they are both part of God’s creation (cf. NAB, NASB “have a common bond”). Some commentators have taken this to mean that they should live together because they are part of God’s creation; but the verb form will not sustain that meaning.
[22:2] 581 tn Heb “all.” The
[22:3] 582 sn The contrast is between the “shrewd” (prudent) person and the “simpleton.” The shrewd person knows where the dangers and pitfalls are in life and so can avoid them; the naive person is unwary, untrained, and gullible, unable to survive the dangers of the world and blundering into them.
[22:3] 583 tn Heb “evil,” a term that is broad enough to include (1) “sin” as well as (2) any form of “danger” (NIV, NCV, NRSV, NLT) or “trouble” (TEV, CEV). The second option is more likely what is meant here: The naive simpleton does not see the danger to be avoided and so suffers for it.
[22:3] 584 tn Heb “go on”; the word “right” is supplied in the translation to clarify the meaning: The naive person, oblivious to impending danger, meets it head on (cf. TEV “will walk right into it”).
[22:3] 585 tn The verb עָנַשׁ (’anash) means “to fine” specifically. In the Niphal stem it means “to be fined,” or more generally, “to be punished.” In this line the punishment is the consequence of blundering into trouble – they will pay for it.
[22:4] 586 tn The Hebrew term עֵקֶב (’eqev, “reward”) is related to the term meaning “heel”; it refers to the consequences or the reward that follows (akin to the English expression “on the heels of”).
[22:4] 587 tn “Humility” is used here in the religious sense of “piety”; it is appropriately joined with “the fear of the
[22:4] 588 tn Heb “the fear of the
[22:5] 589 tc Because MT reading צִנִּים (tsinnim, “thorns”) does not make a very good match with “traps,” it has created some difficulty for interpreters. The word “thorns” may be obscure, but it is supported by the LXX (“prickly plants”) and an apparent cognate “thorns” in Num 33:55 and Josh 23:13. But some (including the editors of BHS) suggest changing it to צַמִּים (tsammim, “traps” changing a נ [nun] to a מ [mem]). But BDB 855 s.v. צַמִּים acknowledges that this word is a doubtful word, attested only a couple of times in Job (e.g., 18:9). W. McKane traces a development from the idea of צֵן (tsen, “basket; trap”) to support this change (Proverbs [OTL], 565). The present translation (like many other English versions) has retained “thorns,” even though the parallelism with “traps” is not very good; as the harder reading it is preferred. The variant readings have little textual or philological support, and simplify the line.
[22:5] sn “Thorns and snares” represent the dangers and threats to life. They would be implied comparisons (hypocatastasis): As a path strewn with thorns and traps, life for the wicked will be filled with dangers and difficulties.
[22:6] 590 tn The verb חָנַךְ (khanakh) means “to train up; to dedicate” (BDB 335 s.v.; HALOT 334 s.v. חנך). The verb is used elsewhere to refer to dedicating a house (Deut 20:5; 1 Kgs 8:63; 2 Chr 7:5). The related noun חֲנֻכָה (khanukhah) means “dedication; consecration” (BDB 335 s.v.; HALOT 334 s.v.), and is used in reference to the dedication or consecration of altars (Num 7:10; 2 Chr 7:9), the temple (Ps 30:1), and town walls (Neh 12:27). The related adjective חָנִיךְ (khanikh) describes “trained, tried, experienced” men (BDB 335 s.v.; Gen 14:14). In the related cognate languages the verb has similar meanings: Aramaic “to train,” Ethiopic “to initiate,” and Arabic IV “to learn; to make experienced” (HALOT 334 s.v.). This proverb pictures a child who is dedicated by parents to the
[22:6] 591 tn The term נַעַר (na’ar) is traditionally translated “child” here (so almost all English versions), but might mean “youth.” The noun can refer to a broad range of ages (see BDB 654-55 s.v.; HALOT 707 s.v.): infant (Exod 2:6), weaned child (1 Sam 1:24), young child (Jer 1:6), lad (Gen 22:12), adolescent (Gen 37:2), or young man of marriageable age (Gen 34:19). The context focuses on the child’s young, formative years. The Talmud says this would be up to the age of twenty-four.
[22:6] 592 tn The expression in Hebrew is עַל־פִּי דַּרְכּוֹ (’al-pi darko), which can be rendered “according to his way”; NEB “Start a boy on the right road.” The expression “his way” is “the way he should go”; it reflects the point the book of Proverbs is making that there is a standard of life to which he must attain. Saadia, a Jewish scholar who lived
[22:6] 593 sn The expected consequence of such training is that it will last throughout life. The sages were confident of the character-forming quality of their training. However, proverbs are not universal truths. One can anticipate positive results from careful child-training – but there may be an occasional exception.
[22:7] 594 sn The proverb is making an observation on life. The synonymous parallelism matches “rule over” with “servant” to show how poverty makes people dependent on, or obligated to, others.
[22:7] 595 tn Or “slave” (so NAB, NASB, NRSV, TEV, CEV). This may refer to the practice in Israel of people selling themselves into slavery to pay off debts (Exod 21:2-7).
[22:8] 596 sn The verse is making an implied comparison (a figure of speech known as hypocatastasis) between sowing and sinning. One who sins is like one who sows, for there will be a “harvest” or a return on the sin – trouble.
[22:8] 597 tc There is a variant reading in the LXX; instead of “the rod of his wrath” it reads “the punishment of his deeds.” C. H. Toy wishes to emend שֵׁבֶט (shevet) to שֶׁבֶר (shever), “the produce of his work” (Proverbs [ICC], 416). But the Hebrew text is not obscure, and שֶׁבֶר does not exactly mean “produce.” The expression “rod of his wrath” may not follow the imagery of 8a very closely, but it is nonetheless understandable. The “rod” is a symbol of power; “wrath” is a metonymy of cause indicating what wrath will do, and an objective genitive. The expression signifies that in reaping trouble for his sins this person will no longer be able to unleash his fury on others. The LXX adds: “A man who is cheerful and a giver God blesses” (e.g., 2 Cor 9:7).
[22:9] 598 tn Heb “good of eye.” This expression is an attributed genitive meaning “bountiful of eye” (cf. KJV, ASV “He that hath a bountiful eye”). This is the opposite of the “evil eye” which is covetous and wicked. The “eye” is a metonymy representing looking well to people’s needs. So this refers to the generous person (cf. NASB, NIV, NRSV, NLT).
[22:9] 599 tn The form יְבֹרָךְ (yÿvorakh) is a Pual imperfect (here in pause) from בָּרַךְ (barakh); the word means “blessed” in the sense of “enriched,” implying there is a practical reward for being generous to the poor.
[22:9] 600 sn It is from his own food that he gives to the poor. Of the many observations that could be made, it is worth noting that in blessing this kind of person God is in fact providing for the poor, because out of his blessing he will surely continue to share more.
[22:10] 601 sn This proverb, written in loose synonymous parallelism, instructs that the scorner should be removed because he causes strife. The “scorner” is לֵץ (lets), the one the book of Proverbs says cannot be changed with discipline or correction, but despises and disrupts anything that is morally or socially constructive.
[22:10] 602 tc The LXX freely adds “when he sits in council (ἐν συνεδρίῳ, ejn sunedriw), he insults everyone.” The MT does not suggest that the setting is in a court of law; so the LXX addition is highly unlikely.
[22:11] 603 sn The “heart” is a metonymy of subject; it represents the intentions and choices that are made. “Pure of heart” uses “heart” as a genitive of specification. The expression refers to someone who has honest and clear intentions.
[22:11] 604 tn Heb “grace of his lips” (so KJV, ASV). The “lips” are a metonymy of cause representing what is said; it also functions as a genitive of specification.
[22:11] sn This individual is gracious or kind in what he says; thus the verse is commending honest intentions and gracious words.
[22:11] 605 tn The syntax of the line is somewhat difficult, because “grace of his lips” seems to be intruding on the point of the verse with little explanation. Therefore the LXX rendered it “The Lord loves the pure in heart; all who are blameless in their ways are acceptable to him.” This has very little correspondence with the Hebrew; nevertheless commentators attempt to reconstruct the verse using it, and the NAB follows the first clause of the LXX here. Some have suggested taking “king” as the subject of the whole verse (“the king loves…”), but this is forced.
[22:12] 606 sn The “eyes of the
[22:12] 607 tn There is a slight difficulty in that the abstract noun “knowledge” is used nowhere else in the book of Proverbs with the word “watch.” C. H. Toy (Proverbs [ICC], 418) wants to make a major change to read “The eyes of the
[22:12] 608 tn The object of the verb is the “words of the traitor” (בֹגֵד דִּבְרֵי, divre voged); cf. NASB “the words of the treacherous man.” What treacherous people say is treachery. In this context “traitor, treacherous” refers to one who is “unfaithful” (cf. NIV).
[22:12] sn The proverb affirms that God in safeguarding true knowledge will frustrate deception from faithless people – what they say will not have its intended effect.
[22:13] 609 sn The proverb humorously describes the sluggard as making ridiculous excuses for not working – he might be eaten by a lion (e.g., 26:13). It is possible that “lion” is figurative, intended to represent someone who is like a lion, but this detracts from the humor of the exaggeration.
[22:13] 610 tc The LXX changes the phrase to read “murderers in the street” to form a better parallelism, possibly because the verb רָצַח (ratsakh) is used only of humans, not wild animals. The NIV attempts to solve the problem by making the second line a separate claim by the sluggard: “or, ‘I will be murdered in the streets!’”
[22:14] 611 sn The word “mouth” is a metonymy of cause; it refers to the seductive speech of the strange woman (e.g., 2:16-22; and chs. 5, 7).
[22:14] 612 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[22:14] 613 sn The point of the metaphor is that what the adulteress says is like a deep pit. The pit is like the hunter’s snare; it is a trap that is difficult to escape. So to succumb to the adulteress – or to any other folly this represents – is to get oneself into a difficulty that has no easy escape.
[22:14] 614 tn Heb “the one who is cursed by the
[22:14] 615 tn Heb “will fall there.” The “falling” could refer to the curse itself or to the result of the curse.
[22:14] sn The proverb is saying that the
[22:15] 616 sn The passive participle is figurative (implied comparison with “binding”); it means that folly forms part of a child’s nature (J. H. Greenstone, Proverbs, 238).
[22:15] 617 tn The “heart of a child” (לֶב־נָעַר, lev-na’ar) refers here to the natural inclination of a child to foolishness. The younger child is meant in this context, but the word can include youth. R. N. Whybray suggests that this idea might be described as a doctrine of “original folly” (Proverbs [CBC], 125). Cf. TEV “Children just naturally do silly, careless things.”
[22:15] 618 tn The word “rod” is a metonymy of adjunct; it represents physical chastening for direction or punishment, to suppress folly and develop potential. The genitive (“discipline”) may be taken as an attributive genitive (“a chastening rod”) or an objective genitive, (“a rod [= punishment] that brings about correction/discipline”).
[22:16] 619 tn Heb “oppressing the poor, it is gain; giving to the rich, it is loss.” The Hebrew is cryptic, but two sins are mentioned here that will be punished by poverty: extortion and bribery. Perhaps the proverb is simply saying it is easy to oppress the poor for gain, but it is a waste of money to try to buy or bribe a patron (D. Kidner, Proverbs [TOTC], 149).
