Amsal 22:17--23:11
Konteks22:17 Incline your ear 2 and listen to the words of the wise,
and apply your heart to my instruction. 3
22:18 For it is pleasing if 4 you keep these sayings 5 within you,
and 6 they are ready on your lips. 7
22:19 So that 8 your confidence may be in the Lord,
I am making them known to you today 9 – even you.
22:20 Have I not written thirty sayings 10 for you,
sayings 11 of counsel and knowledge,
22:21 to show you true and reliable words, 12
so that you may give accurate answers 13 to those who sent you?
22:22 Do not exploit 14 a poor person because he is poor
and do not crush the needy in court, 15
22:23 for the Lord will plead their case 16
and will rob those who are robbing 17 them.
22:24 Do not make friends with an angry person, 18
and do not associate with a wrathful person,
22:25 lest you learn 19 his ways
and entangle yourself in a snare. 20
22:26 Do not be one who strikes hands in pledge
or who puts up security for debts.
22:27 If you do not have enough to pay,
your bed 21 will be taken 22 right out from under you! 23
22:28 Do not move an ancient boundary stone 24
which was put in place by your ancestors. 25
22:29 Do you see a person skilled 26 in his work?
He will take his position before kings;
he will not take his position 27 before obscure people. 28
23:1 When you sit down to eat with a ruler,
consider carefully 29 what 30 is before you,
23:2 and put a knife to your throat 31
if you possess a large appetite. 32
23:3 Do not crave that ruler’s 33 delicacies,
for 34 that food is deceptive. 35
23:4 Do not wear yourself out to become rich;
be wise enough to restrain yourself. 36
23:5 When you gaze upon riches, 37 they are gone,
for they surely make wings for themselves,
and fly off into the sky like an eagle! 38
23:6 Do not eat the food of a stingy person, 39
do not crave his delicacies;
23:7 for he is 40 like someone calculating the cost 41 in his mind. 42
“Eat and drink,” he says to you,
but his heart is not with you;
23:8 you will vomit up 43 the little bit you have eaten,
and will have wasted your pleasant words. 44
23:9 Do not speak in the ears of a fool, 45
for he will despise the wisdom of your words. 46
23:10 Do not move an ancient boundary stone,
or take over 47 the fields of the fatherless,
23:11 for their Protector 48 is strong;
he will plead their case against you. 49
[22:17] 1 sn A new collection of sayings begins here, forming the fourth section of the book of Proverbs. This collection is not like that of 1:1–9:18; here the introductory material is more personal than 1:1-7, and the style differs, showing great similarity to the Instruction of Amenemope in Egypt (especially the thirty precepts of the sages in 22:17–24:22). Verses 17-21 form the introduction, and then the sayings begin in v. 22. After the thirty sayings are given, there are further sayings in 24:23-34. There is much literature on this material: see W. K. Simpson, ed., Literature of Ancient Egypt; ANET 412-425; and A. Cody, “Notes on Proverbs 22:21 and 22:23b,” Bib 61 (1980): 418-26.
[22:17] 2 sn To “incline the ear” means to “listen carefully” (cf. NCV); the expression is metonymical in that the ear is the instrument for hearing. It is like telling someone to lean over to hear better.
[22:17] 3 tn Heb “knowledge” (so KJV, NASB); in this context it refers to the knowledge that is spoken by the wise, hence “instruction.”
[22:18] 4 tn Or “when” (so NIV).
[22:18] 5 tn Heb “keep them,” referring to the words of the wise expressed in these sayings. The referent has been specified in the translation for clarity.
[22:18] 6 tn The term “and” does not appear in the Hebrew but is supplied in the translation.
[22:18] 7 sn If the teachings are preserved in the heart/mind of the disciple, then that individual will always be ready to speak what was retained.
[22:19] 8 tn The form לִהְיוֹת (lihyot, “to be”) is the infinitive construct indicating the purpose (or result) of the teaching (cf. NASB, NIV, NRSV).
[22:19] 9 tn Heb “I cause you to know.” The term “today” indicates that the verb should have the instantaneous nuance, and so an English present tense is used in the translation (“am making…known”).
[22:20] 10 tn Older English versions and a few more recent ones render this phrase as either “excellent things” following the Qere (so KJV, ASV, NASB, NKJV), “officers,” or “heretofore” [day before yesterday], following the Kethib. However (as in most recent English versions) the Qere should be rendered “thirty,” referring to the number in the collection (cf. NAB, NIV, NRSV, NLT).
[22:20] 11 tn The term “sayings” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity.
[22:21] 12 tn Heb “to cause you to know the truth of words of truth” (NASB similar).
[22:21] 13 tn Heb “to return true words”; NAB “a dependable report”; NIV “sound answers.”
[22:22] 14 tn Two negated jussives form the instruction here: אַל־תִּגְזָל (’al-tigzal, “do not exploit”) and וְאַל־תְּדַכֵּא (ve’al-tÿdakke’, “do not crush”).
[22:22] sn Robbing or oppressing the poor is easy because they are defenseless. But this makes the crime tempting as well as contemptible. What is envisioned may be in bounds legally (just) but out of bounds morally.
[22:22] 15 tn Heb “in the gate” (so KJV); NAB, NASB, NRSV “at the gate.” The “gate” of the city was the center of activity, the place of business as well as the place for settling legal disputes. The language of the next verse suggests a legal setting, so “court” is an appropriate translation here.
[22:23] 16 tn The construction uses the verb יָרִיב (yariv) with its cognate accusative. It can mean “to strive,” but here it probably means “to argue a case, plead a case” (cf. KJV, NASB, NIV, NRSV). How the
[22:23] 17 tn The verb קָבַע (qava’, “to rob; to spoil; to plunder”) is used here in both places to reflect the principle of talionic justice. What the oppressors did to the poor will be turned back on them by the
[22:24] 18 tn Heb “possessor of anger.” This expression is an idiom for “wrathful person” or “an angry person” (cf. NAB “a hotheaded man”; NLT “short-tempered people”). These are people characterized by anger, meaning the anger is not a rare occurrence with them.
[22:25] 19 tn The verb פֶּן־תֶּאֱלַף (pen-te’elaf) is translated “lest you learn.” The idea is more precisely “become familiar with his ways.” The construction indicates that if one associates with such people he will become like them (cf. TEV “you might learn their habits”).
[22:25] 20 sn The warning in this proverb is to avoid associating with a hothead because his influence could be fatal (a similar idea is found in the Instruction of Amenemope, chap. 9, 11:13-14 [ANET 423]).
[22:27] 21 tn The “bed” may be a metonymy of adjunct, meaning the garment that covers the bed (e.g., Exod 22:26). At any rate, it represents the individual’s last possession (like the English expression “the shirt off his back”).
[22:27] 22 tn Heb “If you cannot pay, why should he take the bed from under you?” This rhetorical question is used to affirm the statement. The rhetorical interrogative לָמָּה (lamah, “why?”) appears in MT but not in the ancient versions; it may be in the Hebrew text by dittography.
[22:27] 23 sn The third saying deals with rash vows: If people foolishly pledge what they have, they could lose everything (e.g., 6:1-5; 11:15; 17:18; 20:16; there is no Egyptian parallel).
[22:28] 24 sn Moving a boundary stone was (and still is) a major problem. The boundaries that were established by the forefathers were to be preserved, but no law would stop such violations if people lacked integrity (e.g., Deut 19:14; 27:17; 1 Kgs 21:16-19). Boundaries in Israel were sacred because God owned the land and he apportioned the property to the tribes. To extend one’s property illegally by moving a neighbor’s boundary marker was a violation of covenant and oath. Of course, disputes could arise when both sides claim their ancestors established a boundary.
[22:28] 25 tn Heb “your fathers” (so NAB, NASB).
[22:28] sn The fourth saying deals with respect for property that belongs to other people (cf. Instruction of Amenemope, chap. 6, 7:12-13 [ANET 422]).
[22:29] 26 sn The word translated “skilled” is general enough to apply to any crafts; but it may refer to a scribe or an official (R. N. Whybray, Proverbs [CBC], 134).
[22:29] 27 tn The verb form used twice here is יִתְיַצֵּב (yityatsev), the Hitpael imperfect of יָצַב (yatsav), which means “to set or station oneself; to take one’s stand” in this stem. With the form לִפְנֵי (life) it means “to present oneself before” someone; so here it has the idea of serving as a courtier in the presence of a king.
[22:29] 28 sn The fifth saying affirms that true skill earns recognition and advancement (cf. Instruction of Amenemope, chap. 30, 27:16-17 [ANET 424]).
[23:1] 29 tn The construction uses the imperfect tense of instruction with the infinitive absolute to emphasize the careful discernment required on such occasions. Cf. NIV “note well”; NLT “pay attention.”
[23:1] 30 tn Or “who,” referring to the ruler (so ASV, NAB, TEV).
[23:2] 31 sn The expression “put a knife to your throat” is an idiom that means “curb your appetite” or “control yourself” (cf. TEV). The instruction was from a time when people dealt with all-powerful tyrants. To enter the presence of such a person and indulge one’s appetites would be to take a very high risk.
[23:2] 32 tn Heb “lord of appetite.” The idiom בַּעַל נֶפֶשׁ (ba’al nefesh) refers to someone who possesses a large appetite (cf. NAB “a ravenous appetite”). A person with a big appetite is in danger of taking liberties when invited to court.
[23:3] 33 tn Heb “his”; the referent (the ruler mentioned in v. 1) has been specified in the translation for clarity.
[23:3] 34 sn The final line gives the causal clause: The impressive feast is not what it appears to be; the king is not doing you a favor, but rather wants something from you or is observing you (K&D 17:104); cf. TEV “he may be trying to trick you.”
[23:3] 35 sn Verses 1-3 form the sixth saying about being cautious before rulers (cf. Instruction of Amememope, chap. 23, 23:13-18). One should not get too familiar with rulers, for they always have ulterior motives. The Mishnah cites Gamaliel as warning that a ruler only draws someone into his court for his purpose, but in their day of trouble he will not be there to help them (m. Abot 2:3).
[23:4] 36 tn Heb “from your understanding cease.” In the context this means that the person should have enough understanding to stop wearing himself out trying to be rich (cf. NRSV “be wise enough to desist”).
[23:5] 37 tc The Kethib is הֲתָעוּף (hata’uf), “do your eyes fly [light] on it?” The Qere is the Hiphil, הֲתָעִיף (hata’if) “do you cause your eyes to fly on it?” But the line is difficult. The question may be indirect: If you cast your eyes on it, it is gone – when you think you are close, it slips away.
[23:5] tn The term “riches” is not in the Hebrew text, but is supplied in the translation based on the previous verse.
[23:5] 38 sn This seventh saying warns people not to expend all their energy trying to get rich because riches are fleeting (cf. Instruction of Amememope, chap. 7, 9:10-11 which says, “they have made themselves wings like geese and have flown away to heaven”). In the ancient world the symbol of birds flying away signified fleeting wealth.
[23:6] 39 tn Heb “an evil eye.” This is the opposite of the “good eye” which meant the generous man. The “evil eye” refers to a person who is out to get everything for himself (cf. NASB, NCV, CEV “selfish”). He is ill-mannered and inhospitable (e.g., Prov 28:22). He is up to no good – even though he may appear to be a host.
[23:7] 40 tc The line is difficult; it appears to mean that the miser is the kind of person who has calculated the cost of everything in his mind as he offers the food. The LXX has: “Eating and drinking with him is as if one should swallow a hair; do not introduce him to your company nor eat bread with him.” The Hebrew verb “to calculate” (שָׁעַר, sha’ar) with a change of vocalization and of sibilant would yield “hair” (שֵׂעָר, se’ar) – “like a hair in the throat [נֶפֶשׁ, nefesh], so is he.” This would picture an irritating experience. The Instruction of Amenemope uses “blocking the throat” in a similar saying (chapt. 11, 14:7 [ANET 423]). The suggested change is plausible and is followed by NRSV; but the rare verb “to calculate” in the MT would be easier to defend on the basis of the canons of textual criticism because it is the more difficult reading.
[23:7] 41 tn The phrase “the cost” does not appear in the Hebrew but is implied by the verb; it is supplied in the translation for the sake of clarity.
[23:8] 43 sn Eating and drinking with a selfish miser would be irritating and disgusting. The line is hyperbolic; the whole experience turns the stomach.
[23:8] 44 tn Or “your compliments” (so NASB, NIV); cf. TEV “your flattery.”
[23:8] sn This is the eighth saying; it claims that it would be a mistake to accept hospitality from a stingy person. He is always thinking about the cost, his heart is not in it, and any attempt at pleasant conversation will be lost.
[23:9] 45 sn The mention of “the ears” emphasizes the concerted effort to get the person’s undivided attention. However, a fool rejects instruction and discipline.
[23:9] 46 sn Saying number nine indicates that wisdom is wasted on a fool. The literature of Egypt has no specific parallel to this one.
[23:10] 47 tn Or “encroach on” (NIV, NRSV); Heb “go into.”
[23:11] 48 tn The participle גֹּאֵל (go’el) describes a “kinsman redeemer.” Some English versions explicitly cite “God” (e.g., NCV, CEV) or “the Lord” (e.g. TEV).
[23:11] sn The Hebrew term describes a “kinsman-redeemer.” That individual would be a rich or powerful relative who can protect the family; he does this by paying off the debts of a poor relative, buying up the property of a relative who sells himself into slavery, marrying the widow of a deceased relative to keep the inheritance in the family, or taking vengeance on someone who harms a relative, that vengeance often resulting in delivering (“redeeming”) the relative from bondage. If there was no human “kinsman redeemer,” then the defenseless had to rely on God to perform these actions (e.g., Gen 48:16; Exod 6:6; Job 19:25; Isa 41–63). In the prophetic literature God is presented as the Redeemer in that he takes vengeance on the enemies (the Babylonians) to deliverer his people (kin). In this proverb the
[23:11] 49 sn This is the tenth saying; once again there is a warning not to encroach on other people’s rights and property, especially the defenseless (see v. 10; 22:22-23, 28).
