Amsal 22:13
Konteks22:13 The sluggard says, “There is a lion 1 outside!
I will be killed in the middle of the streets!” 2
Amsal 22:26
Konteks22:26 Do not be one who strikes hands in pledge
or who puts up security for debts.
Amsal 13:1--14:35
Konteks13:1 A wise son accepts 3 his father’s discipline, 4
but a scoffer 5 does not listen to rebuke.
13:2 From the fruit of his speech 6 a person eats good things, 7
but the faithless 8 desire 9 the fruit of violence. 10
13:3 The one who guards his words 11 guards his life,
but 12 whoever is talkative 13 will come to ruin. 14
13:4 The appetite 15 of the sluggard 16 craves 17 but gets nothing,
but the desire of the diligent will be abundantly satisfied. 18
13:5 The righteous person hates anything false, 19
but the wicked person acts in shameful disgrace. 20
13:6 Righteousness 21 guards the one who lives with integrity, 22
but wickedness 23 overthrows the sinner.
13:7 There is one who pretends to be rich 24 and yet has nothing;
another pretends to be poor 25 and yet possesses great wealth. 26
13:8 The ransom 27 of a person’s 28 life is his wealth,
but the poor person hears no threat. 29
13:9 The light 30 of the righteous shines brightly, 31
but the lamp 32 of the wicked goes out. 33
13:10 With pride 34 comes only 35 contention,
but wisdom is with the well-advised. 36
13:11 Wealth gained quickly 37 will dwindle away, 38
but the one who gathers it little by little 39 will become rich. 40
13:12 Hope 41 deferred 42 makes the heart sick, 43
but a longing fulfilled 44 is like 45 a tree of life.
13:13 The one who despises instruction 46 will pay the penalty, 47
but whoever esteems instruction 48 will 49 be rewarded. 50
13:14 Instruction 51 from the wise 52 is like 53 a life-giving fountain, 54
to turn 55 a person 56 from deadly snares. 57
13:15 Keen insight 58 wins 59 favor,
but the conduct 60 of the unfaithful is harsh. 61
13:16 Every shrewd 62 person acts with knowledge,
but a fool displays 63 his folly.
13:17 An unreliable 64 messenger falls 65 into trouble, 66
but a faithful envoy 67 brings 68 healing.
13:18 The one who neglects 69 discipline ends up in 70 poverty and shame,
but the one who accepts reproof is honored. 71
13:19 A desire fulfilled is sweet to the soul,
but fools abhor 72 turning away from evil.
13:20 The one who associates 73 with the wise grows wise,
but a companion of fools suffers harm. 74
13:21 Calamity 75 pursues sinners,
but prosperity rewards the righteous. 76
13:22 A benevolent 77 person leaves an inheritance 78 for his grandchildren, 79
but the wealth of a sinner is stored up for the righteous. 80
13:23 There is abundant food in the field 81 of the poor,
but it is swept away by injustice. 82
13:24 The one who spares his rod 83 hates 84 his child, 85
but the one who loves his child 86 is diligent 87 in disciplining 88 him.
13:25 The righteous has enough food to satisfy his appetite, 89
but the belly of the wicked lacks food. 90
14:1 Every wise woman 91 builds 92 her household, 93
but a foolish woman tears it down with her own hands.
14:2 The one who walks in his uprightness fears the Lord, 94
but the one who is perverted in his ways 95 despises him.
14:3 In 96 the speech 97 of a fool is a rod for his back, 98
but the words 99 of the wise protect them.
14:4 Where there are no oxen, the feeding trough is clean,
but an abundant harvest is produced by strong oxen. 100
14:5 A truthful witness 101 does not lie,
but a false witness 102 breathes out lies. 103
14:6 The scorner 104 seeks wisdom but finds none, 105
but understanding is easy 106 for a discerning person.
14:7 Leave the presence of a foolish person, 107
or 108 you will not understand 109 wise counsel. 110
14:8 The wisdom of the shrewd person 111 is to discern 112 his way,
but the folly of fools is deception. 113
14:9 Fools mock 114 at reparation, 115
but among the upright there is favor. 116
14:10 The heart knows its own bitterness, 117
and with its joy no one else 118 can share. 119
14:11 The household 120 of the wicked will be destroyed,
but the tent 121 of the upright will flourish.
14:12 There is a way that seems right to a person, 122
but its end is the way that leads to death. 123
14:13 Even in laughter the heart may ache, 124
and the end 125 of joy may be 126 grief.
14:14 The backslider 127 will be paid back 128 from his own ways,
but a good person will be rewarded 129 for his.
14:15 A naive person 130 believes everything,
but the shrewd person discerns his steps. 131
14:16 A wise person is cautious 132 and turns from evil,
but a fool throws off restraint 133 and is overconfident. 134
14:17 A person who has a quick temper 135 does foolish things,
and a person with crafty schemes 136 is hated. 137
14:18 The naive inherit 138 folly,
but the shrewd 139 are crowned 140 with knowledge.
14:19 Those who are evil will bow 141 before those who are good,
and the wicked will bow 142 at the gates 143 of the righteous.
14:20 A poor person is disliked 144 even by his neighbors,
but those who love the rich are many.
14:21 The one who despises his neighbor sins,
but whoever is kind to the needy is blessed.
14:22 Do not those who devise 145 evil go astray?
But those who plan good exhibit 146 faithful covenant love. 147
14:23 In all hard work 148 there is profit,
but merely talking about it 149 only brings 150 poverty. 151
14:24 The crown of the wise is their riches, 152
but the folly 153 of fools is folly.
14:25 A truthful witness 154 rescues lives, 155
but the one who breathes lies brings 156 deception. 157
14:26 In the fear of the Lord one has 158 strong confidence, 159
and it will be a refuge 160 for his children.
14:27 The fear of the Lord 161 is like 162 a life-giving fountain, 163
to turn 164 people 165 from deadly snares. 166
14:28 A king’s glory is 167 the abundance of people,
but the lack of subjects 168 is the ruin 169 of a ruler.
14:29 The one who is slow to anger has great understanding,
but the one who has a quick temper 170 exalts 171 folly.
14:30 A tranquil spirit 172 revives the body, 173
but envy 174 is rottenness to the bones. 175
14:31 The one who oppresses 176 the poor insults 177 his Creator,
but whoever shows favor 178 to the needy honors him.
14:32 The wicked will be thrown down in his trouble, 179
but the righteous have refuge 180 even in the threat of death. 181
14:33 Wisdom rests in the heart of the discerning;
it is known 182 even in the heart 183 of fools.
14:34 Righteousness exalts 184 a nation,
but sin is a disgrace 185 to any people.
14:35 The king shows favor 186 to a wise 187 servant,
but his wrath falls 188 on one who acts shamefully.
Amsal 21:25-26
Konteks21:25 What the sluggard desires 189 will kill him, 190
for his hands 191 refuse to work.
21:26 All day long he craves greedily, 192
but the righteous gives and does not hold back. 193
[22:13] 1 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] 2 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!’”
[13:1] 3 tn The term “accepts” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and clarity.
[13:1] 4 tc G. R. Driver suggested reading this word as מְיֻסַּר (mÿyussar, “allows himself to be disciplined”); see his “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 174. But this is not necessary at all; the MT makes good sense as it stands. Similarly, the LXX has “a wise son listens to his father.”
[13:1] tn Heb “discipline of a father.”
[13:1] 5 sn The “scoffer” is the worst kind of fool. He has no respect for authority, reviles worship of God, and is unteachable because he thinks he knows it all. The change to a stronger word in the second colon – “rebuke” (גָּעַר, ga’ar) – shows that he does not respond to instruction on any level. Cf. NLT “a young mocker,” taking this to refer to the opposite of the “wise son” in the first colon.
[13:2] 6 tn Heb “lips” (so NIV); KJV “mouth.” The term “lips” is a metonymy of cause for what the lips produce: speech.
[13:2] 7 tn Heb “he eats [what is] good.”
[13:2] 8 tn Heb “the desire of the faithless.” The noun “faithless” is a subjective genitive: “the faithless desire….”
[13:2] 9 tn The noun נֶפֶשׁ (nefesh, traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; BDB 660 s.v. 5.c) or (2) “desire” (e.g., Deut 12:20; Prov 13:4; 19:8; 21:10; BDB 660 s.v. 6.a).
[13:2] 10 tn Heb “violence.” The phrase “the fruit of” does not appear in the Hebrew but is implied by the parallelism. The term “violence” is probably a metonymy of cause: “violence” represents what violence gains – ill-gotten gains resulting from violent crime. The wicked desire what does not belong to them.
[13:2] tc The LXX reads “the souls of the wicked perish untimely.” The MT makes sense as it stands.
[13:3] 11 tn Heb “mouth” (so KJV, NAB). The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
[13:3] 12 tn The term “but” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
[13:3] 13 tn Heb “opens wide his lips.” This is an idiom meaning “to be talkative” (BDB 832 s.v. פָּשַׂק Qal). Cf. NIV “speaks rashly”; TEV “a careless talker”; CEV “talk too much.”
[13:3] 14 sn Tight control over what one says prevents trouble (e.g., Prov 10:10; 17:28; Jas 3:1-12; Sir 28:25). Amenemope advises to “sleep a night before speaking” (5:15; ANET 422, n. 10). The old Arab proverb is appropriate: “Take heed that your tongue does not cut your throat” (O. Zockler, Proverbs, 134).
[13:4] 15 tn The noun נֶפֶשׁ (nefesh, traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; BDB 660 s.v. 5.c) or (2) “desire” (e.g., Deut 12:20; Prov 19:8; 21:10; BDB 660 s.v. 6.a).
[13:4] 16 sn The contrast is between the “soul (= appetite) of the sluggard” (נַפְשׁוֹ עָצֵל, nafsho ’atsel) and the “soul (= desire) of the diligent” (נֶפֶשׁ חָרֻצִים, nefesh kharutsim) – what they each long for.
[13:4] 17 tn The Hitpael verb means “to lust after; to crave.” A related verb is used in the Decalogue’s prohibition against coveting (Exod 20:17; Deut 5:21).
[13:4] 18 tn Heb “will be made fat” (cf. KJV, NASB); NRSV “is richly supplied.”
[13:5] 19 tn Heb “a word of falsehood.” The genitive “falsehood” functions as an attributive genitive. The construct noun דְּבַר (dÿvar) means either “word” or “thing.” Hence, the phrase means “a false word” or “a false thing.”
[13:5] 20 tc The versions render this phrase variously: “is ashamed and without confidence” (LXX); “is ashamed and put to the blush” (Tg. Prov 13:5); “confounds and will be confounded” (Vulgate). The variety is due in part to confusion of בָּאַשׁ (ba’sh, “to stink”) and בּוֹשׁ (bosh, “to be ashamed”). Cf. NASB “acts disgustingly and shamefully.”
[13:5] tn Heb “acts shamefully and disgracefully.” The verb בָּאַשׁ (ba’ash) literally means “to cause a stink; to emit a stinking odor” (e.g., Exod 5:21; Eccl 10:1) and figuratively means “to act shamefully” (BDB 92 s.v.). The verb וְיַחְפִּיר (vÿyakhppir) means “to display shame.” Together, they can be treated as a verbal hendiadys: “to act in disgraceful shame,” or more colorfully “to make a shameful smell,” or as W. McKane has it, “spread the smell of scandal” (Proverbs [OTL], 460). W. G. Plaut says, “Unhappily, the bad odor adheres not only to the liar but also to the one about whom he lies – especially when the lie is a big one” (Proverbs, 152).
[13:6] 21 sn Righteousness refers to that which conforms to law and order. One who behaves with integrity will be safe from consequences of sin.
[13:6] 22 tn Heb “blameless of way.” The term דָּרֶךְ (darekh) is a genitive of specification: “blameless in respect to his way.” This means living above reproach in their course of life. Cf. NASB “whose way is blameless”; NAB “who walks honestly.”
[13:6] 23 sn Righteousness and wickedness are personified in this proverb to make the point of security and insecurity for the two courses of life.
[13:7] 24 tn The Hitpael of עָשַׁר (’ashar, “to be rich”) means “to pretend to be rich” (BDB 799 s.v. עָשַׁר Hithp); this is the so-called “Hollywood Hitpael” function which involves “acting” or pretending to be something one is not.
[13:7] 25 tn The Hitpolel of רוּשׁ (rush, “to be poor”) means “to pretend to be poor” (BDB 930 s.v. Hithpolel); this is another example of the “Hollywood Hitpael” – the Hitpolel forms of hollow root verbs are the equivalent of Hitpael stem forms.
[13:7] 26 sn The proverb seems to be a general observation on certain people in life, but it is saying more. Although there are times when such pretending may not be wrong, the proverb is instructing people to be honest. An empty pretentious display or a concealing of wealth can come to no good.
[13:8] 27 sn As the word “ransom” (כֹּפֶר, cofer) indicates, the rich are susceptible to kidnapping and robbery. But the poor man pays no attention to blackmail – he does not have money to buy off oppressors. So the rich person is exposed to legal attacks and threats of physical violence and must use his wealth as ransom.
[13:8] 28 tn Heb “the life of a man.”
[13:8] 29 tn The term גְּעָרָה (gÿ’arah) may mean (1) “rebuke” (so KJV, NASB) or (2) “threat” (so NIV; cf. ASV, NRSV, NLT ). If “rebuke” is the sense here, it means that the burdens of society fall on the rich as well as the dangers. But the sense of “threat” better fits the context: The rich are threatened with extortion, but the poor are not (cf. CEV “the poor don’t have that problem”).
[13:9] 30 sn The images of “light” and “darkness” are used frequently in scripture. Here “light” is an implied comparison: “light” represents life, joy, and prosperity; “darkness” signifies adversity and death. So the “light of the righteous” represents the prosperous life of the righteous.
[13:9] 31 tn The verb יִשְׂמָח (yismah) is normally translated “to make glad; to rejoice.” But with “light” as the subject, it has the connotation “to shine brightly” (see G. R. Driver, “Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 180).
[13:9] 32 sn The lamp is an implied comparison as well, comparing the life of the wicked to a lamp that is going to be extinguished.
[13:9] 33 tc The LXX adds, “Deceitful souls go astray in sins, but the righteous are pitiful and merciful.”
[13:9] tn The verb דָּעַךְ (da’akh) means “to go out [in reference to a fire or lamp]; to be extinguished.” The idea is that of being made extinct, snuffed out (cf. NIV, NLT). The imagery may have been drawn from the sanctuary where the flame was to be kept burning perpetually. Not so with the wicked.
[13:10] 34 sn The parallelism suggests pride here means contempt for the opinions of others. The wise listen to advice rather than argue out of stubborn pride.
[13:10] 35 tn The particle רַק (raq, “only”) modifies the noun “contention” – only contention can come from such a person.
[13:10] 36 tn The Niphal of יָעַץ (ya’ats, “to advise; to counsel”) means “to consult together; to take counsel.” It means being well-advised, receiving advice or consultation (cf. NCV “those who take advice are wise”).
[13:11] 37 tc The MT reads מֵהֵבֶל (mehevel, “from vanity”). The Greek and Latin versions (followed by RSV) reflect מְבֹהָל (mÿvohal, “in haste”) which exhibits metathesis. MT is the more difficult reading and therefore preferred. The alternate reading fits the parallelism better, but is therefore a less difficult reading.
[13:11] tn Heb “wealth from vanity” (cf. KJV, ASV). The term הֶבֶל (hevel) literally means “vapor” and figuratively refers to that which is unsubstantial, fleeting, or amount to nothing (BDB 210 s.v.). Used in antithesis with the expression “little by little,” it means either “without working for it” or “quickly.” Some English versions assume dishonest gain (cf. NASB, NIV, CEV).
[13:11] 38 tn Heb “will become small.” The verb מָעָט (ma’at) means “to become small; to become diminished; to become few.” Money gained without work will diminish quickly, because it was come by too easily. The verb forms a precise contrast with רָבָה (ravah), “to become much; to become many,” but in the Hiphil, “to multiply; to make much many; to cause increase.”
[13:11] 39 tn Heb “by hand”; cf. KJV, ASV, NASB “by labor.”
[13:11] 40 tn Heb “will increase.”
[13:12] 41 sn The word “hope” (תּוֹחֶלֶת [tokhelet] from יָחַל [yakhal]) also has the implication of a tense if not anxious wait.
[13:12] 42 tn The verb is the Pual participle from מָשַׁךְ (mashakh,“to draw; to drag”).
[13:12] 43 sn Failure in realizing one’s hopes can be depressing or discouraging. People can bear frustration only so long (W. G. Plaut, Proverbs, 153).
[13:12] 44 tn Heb “a desire that comes”; cf. CEV “a wish that comes true.”
[13:12] 45 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.
[13:13] 46 tn Heb “the word.” The term “word” means teaching in general; its parallel “command” indicates that it is the more forceful instruction that is meant. Both of these terms are used for scripture.
[13:13] 47 tc The MT reads יֵחָבֶל (yekhavel, “he will pay [for it]”; cf. NAB, NIV) but the BHS editors suggest revocalizing the text to יְחֻבָּל (yÿkhubal, “he will be broken [for it]”; cf. NRSV “bring destruction on themselves”).
[13:13] tn Heb “will be pledged to it.” The Niphal of I חָבַל (khaval) “to pledge” means “to be under pledge to pay the penalty” (BDB 286 s.v. Niph). Whoever despises teaching will be treated as a debtor – he will pay for it if he offends against the law.
[13:13] 48 tn Heb “fears a commandment”; NIV “respects a command.”
[13:13] 49 tn Heb “he” or “that one” [will be rewarded].
[13:13] 50 tc The LXX adds: “A crafty son will have no good thing, but the affairs of a wise servant will be prosperous; and his path will be directed rightly.”
[13:14] 51 tn The term תוֹרָה (torah) in legal literature means “law,” but in wisdom literature often means “instruction; teaching” (BDB 435 s.v.); cf. NAV, NIV, NRSV “teaching”; NLT “advice.”
[13:14] 52 tn Heb “instruction of the wise.” The term חָכָם (khakham, “the wise”) is a genitive of source.
[13:14] 53 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.
[13:14] 54 tn Heb “fountain of life” (so KJV, NAB, NIV, NRSV). The genitive חַיִּים (khayyim) functions as a genitive of material, similar to the expression “fountain of water.” The metaphor means that the teaching of the wise is life-giving. The second colon is the consequence of the first, explaining this metaphor.
[13:14] 55 tn The infinitive construct with preposition לְ (lamed) gives the result (or, purpose) of the first statement. It could also be taken epexegetically, “by turning.”
[13:14] 56 tn The term “person” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
[13:14] 57 tn Heb “snares of death” (so KJV, NAB, NASB, NIV, NRSV, NLT). The genitive מָוֶת (mavet) functions as an attributive adjective. The term “snares” makes an implied comparison with hunting; death is like a hunter. W. McKane compares the idea to the Ugaritic god Mot, the god of death, carrying people off to the realm of the departed (Proverbs [OTL], 455). The expression could also mean that the snares lead to death.
[13:15] 58 tn Heb “good insight.” The expression שֵׂכֶל־טוֹב (sekhel-tov) describes a person who has good sense, sound judgment, or wise opinions (BDB 968 s.v. שֵׂכֶל).
[13:15] 59 tn Heb “gives”; NASB “produces.”
[13:15] 60 tn Heb “way,” frequently for conduct, behavior, or lifestyle.
[13:15] 61 tc The MT reads אֵיתָן (’etan, “enduring; permanent; perennial”; BDB 450 s.v. יתן 1). Several scholars suggest that the text here is corrupt and the reading should be “harsh; hard; firm; rugged” (BDB 450 s.v. 2). G. R. Driver suggested that לֹא (lo’, “not”) was dropped before the word by haplography and so the meaning would have been not “enduring” but “passing away” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 181). The LXX, Syriac, and Tg. Prov 13:15 reflect a Hebrew Vorlage of תֹאבֵד (to’ved) “are destroyed.” The BHS editors suggest emending the text to אֵידָם (’edam) “their calamity” from אֵיד (’ed, “calamity, distress”; BDB 15 s.v.): “the way of the faithless [leads to] their calamity.” The idea of “harsh” or “hard” could also be drawn from a meaning of the word in the MT meaning “firm,” that is, enduring.
[13:16] 62 sn The shrewd person knows the circumstances, dangers and pitfalls that lie ahead. So he deals with them wisely. This makes him cautious.
[13:16] 63 tn Heb “spreads open” [his folly]. W. McKane suggests that this is a figure of a peddler displaying his wares (Proverbs [OTL], 456; cf. NAB “the fool peddles folly”). If given a chance, a fool will reveal his foolishness in public. But the wise study the facts and make decisions accordingly.
[13:17] 65 tn The RSV changes this to a Hiphil to read, “plunges [men] into trouble.” But the text simply says the wicked messenger “falls into trouble,” perhaps referring to punishment for his bad service.
[13:17] 67 tn Heb “an envoy of faithfulness.” The genitive אֱמוּנִים (’emunim, “faithfulness”) functions as an attributive adjective: “faithful envoy.” The plural form אמונים (literally, “faithfulnesses”) is characteristic of abstract nouns. The term “envoy” (צִיר, tsir) suggests that the person is in some kind of government service (e.g., Isa 18:2; Jer 49:14; cf. KJV, ASV “ambassador”). This individual can be trusted to “bring healing” – be successful in the mission. The wisdom literature of the ancient Neat East has much to say about messengers.
[13:17] 68 tn The verb “brings” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
[13:18] 69 tn The verb III פָּרַע (para’) normally means “to let go; to let alone” and here “to neglect; to avoid; to reject” (BDB 828 s.v.).
[13:18] 70 tn The phrase “ends up in” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
[13:18] 71 sn Honor and success are contrasted with poverty and shame; the key to enjoying the one and escaping the other is discipline and correction. W. McKane, Proverbs (OTL), 456, notes that it is a difference between a man of weight (power and wealth, from the idea of “heavy” for “honor”) and the man of straw (lowly esteemed and poor).
[13:19] 72 tn Heb “an abomination of fools.” The noun כְּסִילִים (kÿsilim, “fools”) functions as a subjective genitive: “fools hate to turn away from evil” (cf. NAB, TEV, CEV). T. T. Perowne says: “In spite of the sweetness of good desires accomplished, fools will not forsake evil to attain it” (Proverbs, 103). Cf. Prov 13:12; 29:27.
[13:20] 73 tn Heb “walks.” When used with the preposition אֶת (’et, “with”), the verb הָלַךְ (halakh, “to walk”) means “to associate with” someone (BDB 234 s.v. הָלַךְ II.3.b; e.g., Mic 6:8; Job 34:8). The active participle of הָלַךְ (“to walk”) stresses continual, durative action. One should stay in close association with the wise, and move in the same direction they do.
[13:20] 74 tn The verb form יֵרוֹעַ (yeroa’) is the Niphal imperfect of רָעַע (ra’a’), meaning “to suffer hurt.” Several have attempted to parallel the repetition in the wordplay of the first colon. A. Guillaume has “he who associates with fools will be left a fool” (“A Note on the Roots רִיע, יָרַע, and רָעַע in Hebrew,” JTS 15 [1964]: 294). Knox translated the Vulgate thus: “Fool he ends that fool befriends” (cited by D. Kidner, Proverbs [TOTC], 104).
[13:21] 75 tn Heb “evil.” The term רָעָה (ra’ah, “evil”) here functions in a metonymical sense meaning “calamity.” “Good” is the general idea of good fortune or prosperity; the opposite, “evil,” is likewise “misfortune” (cf. NAB, NIV, NRSV) or calamity.
[13:21] 76 sn This statement deals with recompense in absolute terms. It is this principle, without allowing for any of the exceptions that Proverbs itself acknowledges, that Job’s friends applied (incorrectly) to his suffering.
[13:22] 78 sn In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners.
[13:22] 79 tn Heb “the children of children.”
[13:22] 80 sn In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17).
[13:23] 81 tn Heb “fallow ground” (so NASB). The word נִיר (nir) means “the tillable [or untilled; or fallow] ground.” BDB 644 s.v. says this line could be rendered: “abundant food [yields] the fallow ground of poor men” (i.e., with the
[13:23] 82 tc The MT reads “there is what is swept away because [there is] no justice” (וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט, vÿyesh nispeh bÿlo’ mishpat). The LXX reads “the great enjoy wealth many years, but some men perish little by little.” The Syriac reads “those who have no habitation waste wealth many years, and some waste it completely.” Tg. Prov 13:23 reads “the great man devours the land of the poor, and some men are taken away unjustly.” The Vulgate has “there is much food in the fresh land of the fathers, and for others it is collected without judgment.” C. H. Toy says that the text is corrupt (Proverbs [ICC], 277). Nevertheless, the MT makes sense: The ground could produce enough food for people if there were no injustice in the land. Poverty is unnecessary as long as there is justice and not injustice.
[13:24] 83 sn R. N. Whybray cites an Egyptian proverb that says that “boys have their ears on their backsides; they listen when they are beaten” (Proverbs [CBC], 80). Cf. Prov 4:3-4, 10-11; Eph 6:4; Heb 12:5-11.
[13:24] 84 sn The importance of parental disciplining is stressed by the verbs “hate” and “love.” “Hating” a child in this sense means in essence abandoning or rejecting him; “loving” a child means embracing and caring for him. Failure to discipline a child is tantamount to hating him – not caring about his character.
[13:24] 86 tn Heb “him”; the referent (his child) is specified in the translation for clarity.
[13:24] 87 tn Heb “seeks him.” The verb שָׁחַר (shahar, “to be diligent; to do something early”; BDB 1007 s.v.) could mean “to be diligent to discipline,” or “to be early or prompt in disciplining.” See G. R. Driver, “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 170.
[13:24] 88 tn The noun מוּסָר (musar, “discipline”) functions as an adverbial accusative of reference: “he is diligent in reference to discipline.”
[13:25] 89 tn The noun נֶפֶשׁ (traditionally “soul”; cf. KJV, ASV) here means “appetite” (BDB 660 s.v. 5.a).
[13:25] 90 tn Heb “he will lack.” The term “food” is supplied in the translation as a clarification. The wicked may go hungry, or lack all they desire, just as the first colon may mean that what the righteous acquire proves satisfying to them.
[14:1] 91 tn Heb “wise ones of women.” The construct phrase חַכְמוֹת נָשִׁים (khakhmot nashim) features a wholistic genitive: “wise women.” The plural functions in a distributive sense: “every wise woman.” The contrast is between wise and foolish women (e.g., Prov 7:10-23; 31:10-31).
[14:1] 92 tn The perfect tense verb in the first colon functions in a gnomic sense, while the imperfect tense in the second colon is a habitual imperfect.
[14:1] 93 tn Heb “house.” This term functions as a synecdoche of container (= house) for contents (= household, family).
[14:2] 94 tn Heb “fear of the
[14:2] 95 tn Heb “crooked of ways”; NRSV “devious in conduct.” This construct phrase features a genitive of specification: “crooked in reference to his ways.” The term “ways” is an idiom for moral conduct. The evidence that people fear the
[14:3] 96 tn The preposition בְּ (bet) may denote (1) exchange: “in exchange for” foolish talk there is a rod; or (2) cause: “because of” foolish talk.
[14:3] 97 sn The noun פֶּה (peh, “mouth”) functions as a metonymy of cause for what is said (“speech, words, talk”).
[14:3] 98 tc The MT reads גַּאֲוָה (ga’avah, “pride”) which creates an awkward sense “in the mouth of a fool is a rod of pride” (cf. KJV, ASV). The BHS editors suggest emending the form to גֵּוֹה (“disciplining-rod”) to create tighter parallelism and irony: “in the mouth of a fool is a rod for the back” (e.g., Prov 10:13). What the fools says will bring discipline.
[14:3] tn Heb “a rod of back.” The noun גֵּוֹה functions as a genitive of specification: “a rod for his back.” The fool is punished because of what he says.
[14:3] 99 tn Heb “lips.” The term “lips” is a metonymy of cause, meaning what they say. The wise by their speech will find protection.
[14:4] 100 tn Heb “the strength of oxen.” The genitive שׁוֹר (shor, “oxen”) functions as an attributed genitive: “strong oxen.” Strong oxen are indispensable for a good harvest, and for oxen to be strong they must be well-fed. The farmer has to balance grain consumption with the work oxen do.
[14:5] 101 tn Heb “a witness of faithfulness.” The genitive functions in an attributive sense: “faithful witness” (so KJV, NRSV); TEV “reliable witness.”
[14:5] 102 tn Heb “a witness of falsehood.” The genitive functions in an attributive sense: “false witness.”
[14:5] 103 sn This saying addresses the problem of legal testimony: A faithful witness does not lie, but a false witness does lie – naturally. The first colon uses the verb כָּזַב (kazav, “to lie”) and the second colon uses the noun כָּזָב (kazav, “lie; falsehood”).
[14:6] 104 sn The “scorner” (לֵץ, lets) is intellectually arrogant; he lacks any serious interest in knowledge or religion. He pursues wisdom in a superficial way so that he can appear wise. The acquisition of wisdom is conditioned by one’s attitude toward it (J. H. Greenstone, Proverbs, 149).
[14:6] 105 tn Heb “and there is not.”
[14:6] 106 sn The Niphal of קָלַל (qalal) means “to appear light; to appear trifling; to appear easy.”
[14:7] 107 tn Heb “a man, a stupid fellow.”
[14:7] 108 tn Heb “and.” The vav (ו) that introduces this clause may be understood as meaning “or….”
[14:7] 109 tc The MT reads וּבַל־יָדַעְתָּ (uval-yada’ta, “you did not know [the lips of knowledge]).” It must mean that one should leave the fool because he did not receive knowledge from what fools said. Tg. Prov 14:7 freely interprets the verse: “for there is no knowledge on his lips.” The LXX reflects a Hebrew Vorlage of וּכְלֵי־דַעַת (ukhÿle-da’at, “[wise lips] are weapons of discretion”). The textual variant involves wrong word division and orthographic confusion between ב (bet) and כ (kaf). C. H. Toy emends the text: “for his lips do not utter knowledge” as in 15:7 (Proverbs [ICC], 285). The MT is workable and more difficult.
[14:7] 110 tn Heb “lips of knowledge” (so KJV, ASV). “Lips” is the metonymy of cause, and “knowledge” is an objective genitive (speaking knowledge) or attributive genitive (knowledgeable speech): “wise counsel.”
[14:8] 111 tn Or “the prudent [person]” (cf. KJV, NASB, NIV).
[14:8] 112 tn The Hiphil infinitive construct denotes purpose. Those who are shrewd will use it to give careful consideration to all their ways.
[14:8] 113 tn The word means “deception,” but some suggest “self-deception” here (W. McKane, Proverbs [OTL], 466; and D. W. Thomas, “Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 286); cf. NLT “fools deceive themselves.” The parallelism would favor this, but there is little support for it. The word usually means “craft practiced on others.” If the line is saying the fool is deceitful, there is only a loose antithesis between the cola.
[14:9] 114 tn The noun “fools” is plural but the verb “mock” is singular. This has led some to reverse the line to say “guilty/guilt offering mocks fools” (C. H. Toy, Proverbs [ICC], 287); see, e.g., Isa 1:14; Amos 5:22. But lack of agreement between subject and verb is not an insurmountable difficulty.
[14:9] 115 tc The LXX reads “houses of transgressors will owe purification.” Tg. Prov 14:9 has “guilt has its home among fools” (apparently reading לִין לוּן, lin lun).
[14:9] tn Heb “guilt.” The word אָשָׁם (’asham) has a broad range of meanings: “guilt; reparation.” According to Leviticus, when someone realized he was guilty he would bring a “reparation offering,” a sin offering with an additional tribute for restitution (Lev 5:1-6). It would be left up to the guilty to come forward; it was for the kind of thing that only he would know, for which his conscience would bother him. Fools mock any need or attempt to make things right, to make restitution (cf. NIV, NRSV, NCV, TEV).
[14:9] 116 tn The word רָצוֹן (ratson) means “favor; acceptance; pleasing.” It usually means what is pleasing or acceptable to God. In this passage it either means that the upright try to make amends, or that the upright find favor for doing so.
[14:10] 117 tn Heb “bitterness of its soul.”
[14:10] 118 tn Heb “stranger” (so KJV, NASB, NRSV).
[14:10] 119 tn The verb is the Hitpael of II עָרַב (’arav), which means “to take in pledge; to give in pledge; to exchange.” Here it means “to share [in].” The proverb is saying that there are joys and sorrows that cannot be shared. No one can truly understand the deepest feelings of another.
[14:11] 120 tn Heb “house.” The term “house” is a metonymy of subject, referring to their contents: families and family life.
[14:11] sn Personal integrity ensures domestic stability and prosperity, while lack of such integrity (= wickedness) will lead to the opposite.
[14:11] 121 tn The term “tent” is a metonymy here referring to the contents of the tent: families.
[14:12] 122 tn Heb “which is straight before a man.”
[14:12] sn The proverb recalls the ways of the adulterous woman in chapters 1-9, and so the translation of “man” is retained. The first line does not say that the “way” that seems right is “vice,” but the second line clarifies that. The individual can rationalize all he wants, but the result is still the same. The proverb warns that any evil activity can take any number of ways (plural) to destruction.
[14:12] 123 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.” Here death means ruin (e.g., Prov 7:27; 16:25). The LXX adds “Hades,” but the verse seems to be concerned with events of this life.
[14:13] 124 sn No joy is completely free of grief. There is a joy that is superficial and there is underlying pain that will remain after the joy is gone.
[14:13] 125 tn Heb “and its end, joy, is grief.” The suffix may be regarded as an Aramaism, a proleptic suffix referring to “joy.”
[14:13] 126 tn The phrase “may be” is not in the Hebrew but is supplied from the parallelism, which features an imperfect of possibility.
[14:14] 127 tn Heb “a turning away of heart.” The genitive לֵב (lev, “heart”) functions as an attributive adjective: “a backslidden heart.” The term סוּג (sug) means “to move away; to move backwards; to depart; to backslide” (BDB 690 s.v. I סוּג). This individual is the one who backslides, that is, who departs from the path of righteousness.
[14:14] 128 tn Heb “will be filled”; cf. KJV, ASV. The verb (“to be filled, to be satisfied”) here means “to be repaid,” that is, to partake in his own evil ways. His faithlessness will come back to haunt him.
[14:14] 129 tn The phrase “will be rewarded” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
[14:15] 130 sn The contrast is with the simpleton and the shrewd. The simpleton is the young person who is untrained morally or intellectually, and therefore gullible. The shrewd one is the prudent person, the one who has the ability to make critical discriminations.
[14:15] 131 tn Heb “his step”; cf. TEV “sensible people watch their step.”
[14:16] 132 tn Heb “fears.” Since the holy name (Yahweh, translated “the
[14:16] 133 tn The Hitpael of עָבַר (’avar, “to pass over”) means “to pass over the bounds of propriety; to act insolently” (BDB 720 s.v.; cf. ASV “beareth himself insolently”).
[14:16] 134 tn The verb בָּטַח here denotes self-assurance or overconfidence. Fools are not cautious and do not fear the consequences of their actions.
[14:17] 135 sn The proverb discusses two character traits that are distasteful to others – the quick tempered person (“short of anger” or impatient) and the crafty person (“man of devices”). C. H. Toy thinks that the proverb is antithetical and renders it “but a wise man endures” (Proverbs [ICC], 292). In other words, the quick-tempered person acts foolishly and loses people’s respect, but the wise man does not.
[14:17] 136 tn Heb “a man of devices.”
[14:17] 137 tc The LXX reads “endures” (from נָשָׂא, nasa’) rather than “is hated” (from שָׂנֵא, sane’). This change seems to have arisen on the assumption that a contrast was needed. It has: “a man of thought endures.” Other versions take מְזִמּוֹת (mÿzimmot) in a good sense; but antithetical parallelism is unwarranted here.
[14:18] 138 tc G. R. Driver, however, proposed reading the verb as “are adorned” from הלה (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 181). A similar reading is followed by a number of English versions (e.g., NAB, NRSV, NLT).
[14:18] sn The proverb anticipates what the simple will receive, assuming they remain simpletons.
[14:18] 139 tn Or “prudent” (KJV, NASB, NIV); NRSV, TEV “clever.”
[14:18] 140 tn The meaning of יַכְתִּרוּ (yakhtiru, Hiphil imperfect of כָּתַר, katar) is elusive. It may not mean “to be crowned” or “to crown themselves,” but “to encircle” or “to embrace.” BDB 509 s.v. כָּתַר Hiph suggests “to throw out crowns” (throw out knowledge as a crown) or “to encompass knowledge,” i.e., possess it (parallel to inherit).
[14:19] 141 tn Many versions nuance the perfect tense verb שָׁחַח (shakhakh) as a characteristic perfect. But the proverb suggests that the reality lies in the future. So the verb is best classified as a prophetic perfect (cf. NASB, NIV, CEV, NLT): Ultimately the wicked will acknowledge and serve the righteous – a point the prophets make.
[14:19] 142 tn The phrase “will bow” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
[14:19] 143 sn J. H. Greenstone suggests that this means that they are begging for favors (Proverbs, 154).
[14:20] 144 tn Heb “hated.” The verse is just a statement of fact. The verbs “love” and “hate” must be seen in their connotations: The poor are rejected, avoided, shunned – that is, hated; but the rich are sought after, favored, embraced – that is, loved.
[14:22] 145 sn The verb חָרַשׁ (kharash) means (1) literally: “to cut in; to engrave; to plow,” describing the work of a craftsman; and (2) figuratively: “to devise,” describing the mental activity of planning evil (what will harm people) in the first colon, and planning good (what will benefit them) in the second colon.
[14:22] 146 tn The term “exhibit” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.
[14:22] 147 tn Heb “loyal-love and truth.” The two terms חֶסֶד וֶאֱמֶת (khesed ve’emet) often form a hendiadys: “faithful love” or better “faithful covenant love.”
[14:23] 148 sn The Hebrew term עֶצֶב (’etsev, “painful toil; labor”) is first used in scripture in Gen 3:19 to describe the effects of the Fall. The point here is that people should be more afraid of idle talk than of hard labor.
[14:23] 149 tn Heb “word of lips.” This construct phrase features a genitive of source (“a word from the lips”) or a subjective genitive (“speaking a word”). Talk without work (which produces nothing) is contrasted with labor that produces something.
[14:23] 150 tn The term “brings” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.
[14:23] 151 sn The noun מַחְסוֹר (makhsor, “need; thing needed; poverty”) comes from the verb “to lack; to be lacking; to decrease; to need.” A person given to idle talk rather than industrious work will have needs that go unmet.
[14:24] 152 sn C. H. Toy suggests that this line probably means that wealth is an ornament to those who use it well (Proverbs [ICC], 269). J. H. Greenstone suggests that it means that the wisdom of the wise, which is their crown of glory, constitutes their wealth (Proverbs, 155).
[14:24] 153 tc The MT reads אִוֶלֶת (’ivelet, “folly”). The editors of BHS propose emending the text to וְלִוְיַת (vÿlivyat, “but the wealth”), as suggested by the LXX. See M. Rotenberg, “The Meaning of אִוֶּלֶת in Proverbs,” LesŒ 25 (1960-1961): 201. A similar emendation is followed by NAB (“the diadem”) and NRSV (“the garland”).
[14:25] 154 tn Heb “a witness of truth”; cf. CEV “an honest witness.”
[14:25] 155 tn The noun נְפָשׁוֹת (nÿfashot) often means “souls,” but here “lives” – it functions as a metonymy for life (BDB 659 s.v. נֶפֶשׁ 3.c).
[14:25] sn The setting of this proverb is the courtroom. One who tells the truth “saves” (מַצִּיל [matsil, “rescues; delivers”]) the lives of those falsely accused.
[14:25] 156 tn The term “brings” does not appear in the Hebrew but is supplied in the translation for the sake of clarity. Also possible, “is deceitful.”
[14:25] 157 tc Several commentators suggest emending the text from the noun מִרְמָה (mirmah, “deception”) to the participle מְרַמֶּה (mÿrameh, “destroys”). However, this revocalization is not necessary because the MT makes sense as it stands: A false witness destroys lives.
[14:26] 158 tn Heb “In the fear of the
[14:26] 159 tn Heb “confidence of strength.” This construct phrase features an attributive genitive: “strong confidence” (so most English versions; NIV “a secure fortress”).
[14:26] 160 sn The fear of the
[14:27] 161 sn The verse is similar to Prov 13:14 except that “the fear of the
[14:27] 162 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.
[14:27] 163 tn Heb “fountain of life.”
[14:27] 164 tn The infinitive construct with prefixed ל (lamed) indicates the purpose/result of the first line; it could also function epexegetically, explaining how fear is a fountain: “by turning….”
[14:27] 165 tn The term “people” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.
[14:27] 166 tn Heb “snares of death” (so KJV, NAB, NIV, NRSV, NLT); CEV “deadly traps.”
[14:28] 167 tn The preposition serves as the beth essentiae – the glory is the abundant population, not in it.
[14:28] 168 tn Heb “people.” Cf. NLT “a dwindling nation.”
[14:28] 169 sn The word means “ruin; destruction,” but in this context it could be a metonymy of effect, the cause being an attack by more numerous people that will bring ruin to the ruler. The proverb is purely a practical and secular saying, unlike some of the faith teachings in salvation history passages.
[14:29] 170 tn Heb “hasty of spirit” (so KJV, ASV); NRSV, NLT “a hasty temper.” One who has a quick temper or a short fuse will be evident to everyone, due to his rash actions.
[14:29] 171 sn The participle “exalts” (מֵרִים, merim) means that this person brings folly to a full measure, lifts it up, brings it to the full notice of everybody.
[14:30] 172 tn Heb “heart of healing.” The genitive מַרְפֵּא (marpe’, “healing”) functions as an attributive adjective: “a healing heart.” The term לֵב (lev, “heart”) is a metonymy for the emotional state of a person (BDB 660 s.v. 6). A healthy spirit is tranquil, bringing peace to the body (J. H. Greenstone, Proverbs, 158).
[14:30] 173 tn Heb “life of the flesh” (so KJV, ASV); NAB, NIV “gives life to the body.”
[14:30] 174 tn The term קִנְאָה (qin’ah, “envy”) refers to passionate zeal or “jealousy” (so NAB, NCV, TEV, NLT), depending on whether the object is out of bounds or within one’s rights. In the good sense one might be consumed with zeal to defend the institutions of the sanctuary. But as envy or jealousy the word describes an intense and sometimes violent excitement and desire that is never satisfied.
[14:30] 175 tn Heb “rottenness of bones.” The term “bones” may be a synecdoche representing the entire body; it is in contrast with “flesh” of the first colon. One who is consumed with envy finds no tranquility or general sense of health in body or spirit.
[14:31] 176 tn The verb עָשַׁק (’ashaq) normally means “to oppress” (as in many English versions). However, here it might mean “to slander.” See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-22.
[14:31] 177 sn In the Piel this verb has the meaning of “to reproach; to taunt; to say sharp things against” someone (cf. NIV “shows contempt for”). By oppressing the poor one taunts or mistreats God because that person is in the image of God – hence the reference to the “Creator.” To ridicule what God made is to ridicule God himself.
[14:31] 178 sn The phrase “shows favor” is contrasted with the term “oppresses.” To “show favor” means to be gracious to (or treat kindly) those who do not deserve it or cannot repay it. It is treatment that is gratis. This honors God because he commanded it to be done (Prov 14:21; 17:5; 19:17).
[14:32] 179 tn The prepositional phrase must be “in his time of trouble” (i.e., when catastrophe comes). Cf. CEV “In times of trouble the wicked are destroyed.” A wicked person has nothing to fall back on in such times.
[14:32] 180 sn The righteous have hope in a just retribution – they have a place of safety even in death.
[14:32] 181 tc The LXX reads this as “in his integrity,” as if it were בְּתוּמּוֹ (bÿtumo) instead of “in his death” (בְּמוֹתוֹ, bÿmoto). The LXX is followed by some English versions (e.g., NAB “in his honesty,” NRSV “in their integrity,” and TEV “by their integrity”).
[14:32] tn Heb “in his death.” The term “death” may function as a metonymy of effect for a life-threatening situation.
[14:33] 182 tn The LXX negates the clause, saying it is “not known in fools” (cf. NAB, NRSV, TEV, NLT). Thomas connects the verb to the Arabic root wd` and translates it “in fools it is suppressed.” See D. W. Thomas, “The Root ידע in Hebrew,” JTS 35 (1934): 302-3.
[14:33] sn The second line may be ironic or sarcastic. The fool, eager to appear wise, blurts out what seems to be wisdom, but in the process turns it to folly. The contrast is that wisdom resides with people who have understanding.
[14:33] 183 tn Heb “in the inner part”; ASV “in the inward part”; NRSV “in the heart of fools.”
[14:34] 184 sn The verb תְּרוֹמֵם (tÿromem, translated “exalts”) is a Polel imperfect; it means “to lift up; to raise up; to elevate.” Here the upright dealings of the leaders and the people will lift up the people. The people’s condition in that nation will be raised.
[14:34] 185 tn The term is the homonymic root II חֶסֶד (khesed, “shame; reproach”; BDB 340 s.v.), as reflected by the LXX translation. Rabbinic exegesis generally took it as I חֶסֶד (“loyal love; kindness”) as if it said, “even the kindness of some nations is a sin because they do it only for a show” (so Rashi, a Jewish scholar who lived
[14:35] 186 tn Heb “the favor of a king.” The noun “king” functions as a subjective genitive: “the king shows favor….”
[14:35] 187 sn The wise servant is shown favor, while the shameful servant is shown anger. Two Hiphil participles make the contrast: מַשְׂכִּיל (maskil, “wise”) and מֵבִישׁ (mevish, “one who acts shamefully”). The wise servant is a delight and enjoys the favor of the king because he is skillful and clever. The shameful one botches his duties; his indiscretions and incapacity expose the master to criticism (W. McKane, Proverbs [OTL], 470).
[14:35] 188 tn Heb “is” (so KJV, ASV).
[21:25] 189 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] 190 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] 191 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] 192 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] 193 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.
