Amsal 10:1--29:27

The First Collection of Solomonic Proverbs ¹ 

10:1 The Proverbs of Solomon:

A wise child ²  makes a father rejoice, ³ 

but a foolish child ⁴  is a grief to his mother. ⁵ 

10:2 Treasures gained by wickedness ⁶  do not profit,

but righteousness ⁷  delivers from mortal danger. ⁸ 

10:3 The Lord satisfies ⁹  the appetite ¹⁰  of the righteous,

but he thwarts ¹¹  the craving ¹²  of the wicked.

10:4 The one who is lazy ¹³  becomes poor, ¹⁴ 

but the one who works diligently ¹⁵  becomes wealthy. ¹⁶ 

10:5 The one who gathers crops ¹⁷  in the summer is a wise ¹⁸  son,

but the one who sleeps ¹⁹  during the harvest

is a son who brings shame to himself. ²⁰ 

10:6 Blessings ²¹  are on the head of the righteous,

but the speech ²²  of the wicked conceals ²³  violence. ²⁴ 

10:7 The memory ²⁵  of the righteous is a blessing,

but the reputation ²⁶  of the wicked will rot. ²⁷ 

10:8 The wise person ²⁸  accepts instructions, ²⁹ 

but the one who speaks foolishness ³⁰  will come to ruin. ³¹ 

10:9 The one who conducts himself ³²  in integrity ³³  will live ³⁴  securely,

but the one who behaves perversely ³⁵  will be found out.

10:10 The one who winks ³⁶  his ³⁷  eye causes ³⁸  trouble,

and the one who speaks foolishness ³⁹  will come to ruin.

10:11 The teaching ⁴⁰  of the righteous is a fountain of life, ⁴¹ 

but the speech ⁴²  of the wicked conceals ⁴³  violence. ⁴⁴ 

10:12 Hatred ⁴⁵  stirs up dissension,

but love covers all transgressions. ⁴⁶ 

10:13 Wisdom is found in the words ⁴⁷  of the discerning person, ⁴⁸ 

but the one who lacks wisdom ⁴⁹  will be disciplined. ⁵⁰ 

10:14 Those who are wise ⁵¹  store up ⁵²  knowledge,

but foolish speech ⁵³  leads to imminent ⁵⁴  destruction.

10:15 The wealth of a rich person is like ⁵⁵  a fortified city, ⁵⁶ 

but the poor are brought to ruin ⁵⁷  by ⁵⁸  their poverty.

10:16 The reward ⁵⁹  which the righteous receive ⁶⁰  is life;

the recompense ⁶¹  which the wicked receive ⁶²  is judgment. ⁶³ 

10:17 The one who heeds instruction ⁶⁴  is on the way to ⁶⁵  life,

but the one who rejects ⁶⁶  rebuke goes astray.

10:18 The one who conceals hatred utters lies, ⁶⁷ 

and the one who spreads ⁶⁸  slander ⁶⁹  is certainly ⁷⁰  a fool.

10:19 When words abound, transgression is inevitable, ⁷¹ 

but the one who restrains ⁷²  his words ⁷³  is wise.

10:20 What the righteous say ⁷⁴  is like ⁷⁵  the best ⁷⁶  silver,

but what the wicked think ⁷⁷  is of little value. ⁷⁸ 

10:21 The teaching ⁷⁹  of the righteous feeds ⁸⁰  many,

but fools die ⁸¹  for lack of wisdom. ⁸² 

10:22 The blessing ⁸³  from the Lord ⁸⁴  makes a person rich, ⁸⁵ 

and he adds no sorrow ⁸⁶  to ⁸⁷  it.

10:23 Carrying out a wicked scheme ⁸⁸  is enjoyable ⁸⁹  to a fool,

and so is wisdom for the one who has discernment. ⁹⁰ 

10:24 What the wicked fears ⁹¹  will come on him;

what the righteous desire ⁹²  will be granted. ⁹³ 

10:25 When the storm ⁹⁴  passes through, the wicked are swept away, ⁹⁵ 

but the righteous are an everlasting foundation. ⁹⁶ 

10:26 Like vinegar to the teeth and like smoke to the eyes, ⁹⁷ 

so is the sluggard to those ⁹⁸  who send him.

10:27 Fearing the Lord ⁹⁹  prolongs life, ¹⁰⁰ 

but the life span ¹⁰¹  of the wicked will be shortened. ¹⁰² 

10:28 The hope ¹⁰³  of the righteous is joy,

but the expectation of the wicked will remain unfulfilled. ¹⁰⁴ 

10:29 The way of the Lord ¹⁰⁵  is like ¹⁰⁶  a stronghold for the upright, ¹⁰⁷ 

but it is destruction ¹⁰⁸  to evildoers. ¹⁰⁹ 

10:30 The righteous will never be moved,

but the wicked will not inhabit the land. ¹¹⁰ 

10:31 The speech ¹¹¹  of the righteous bears the fruit of wisdom, ¹¹² 

but the one who speaks perversion ¹¹³  will be destroyed. ¹¹⁴ 

10:32 The lips of the righteous know ¹¹⁵  what is pleasing, ¹¹⁶ 

but the speech ¹¹⁷  of the wicked is perverse.

11:1 The Lord abhors ¹¹⁸  dishonest scales, ¹¹⁹ 

but an accurate weight ¹²⁰  is his delight.

11:2 When pride ¹²¹  comes, ¹²²  then comes disgrace, ¹²³ 

but with humility ¹²⁴  comes ¹²⁵  wisdom.

11:3 The integrity of the upright guides them, ¹²⁶ 

but the crookedness of the unfaithful destroys them. ¹²⁷ 

11:4 Wealth does not profit in the day of wrath, ¹²⁸ 

but righteousness delivers from mortal danger. ¹²⁹ 

11:5 The righteousness of the blameless will make straight their way, ¹³⁰ 

but the wicked person will fall by his own wickedness. ¹³¹ 

11:6 The righteousness of the upright will deliver them, ¹³² 

but the faithless will be captured ¹³³  by their own desires. ¹³⁴ 

11:7 When a wicked person dies, his expectation perishes, ¹³⁵ 

and the hope of his strength ¹³⁶  perishes. ¹³⁷ 

11:8 The righteous person is delivered ¹³⁸  out of trouble,

and the wicked turns up in his stead. ¹³⁹ 

11:9 With his speech ¹⁴⁰  the godless person ¹⁴¹  destroys ¹⁴²  his neighbor,

but by knowledge ¹⁴³  the righteous will be delivered.

11:10 When the righteous do well, ¹⁴⁴  the city rejoices; ¹⁴⁵ 

when the wicked perish, there is joy.

11:11 A city is exalted by the blessing provided from ¹⁴⁶  the upright,

but it is destroyed by the counsel ¹⁴⁷  of the wicked. ¹⁴⁸ 

11:12 The one who denounces ¹⁴⁹  his neighbor lacks wisdom, ¹⁵⁰ 

but the one who has discernment ¹⁵¹  keeps silent. ¹⁵² 

11:13 The one who goes about slandering others ¹⁵³  reveals ¹⁵⁴  secrets,

but the one who is trustworthy ¹⁵⁵  conceals a matter.

11:14 When there is no guidance ¹⁵⁶  a nation falls,

but there is success ¹⁵⁷  in the abundance of counselors.

11:15 The one who puts up security for a stranger ¹⁵⁸  will surely have trouble, ¹⁵⁹ 

but whoever avoids ¹⁶⁰  shaking hands ¹⁶¹  will be secure.

11:16 A generous woman ¹⁶²  gains honor,

and ruthless men ¹⁶³  seize wealth. ¹⁶⁴ 

11:17 A kind person ¹⁶⁵  benefits ¹⁶⁶  himself, ¹⁶⁷ 

but a cruel person brings himself trouble. ¹⁶⁸ 

11:18 The wicked person ¹⁶⁹  earns ¹⁷⁰  deceitful wages, ¹⁷¹ 

but the one who sows ¹⁷²  righteousness reaps ¹⁷³  a genuine ¹⁷⁴  reward. ¹⁷⁵ 

11:19 True ¹⁷⁶  righteousness leads to ¹⁷⁷  life,

but the one who pursues evil pursues it ¹⁷⁸  to his own death. ¹⁷⁹ 

11:20 The Lord abhors ¹⁸⁰  those who are perverse in heart, ¹⁸¹ 

but those who are blameless in their ways ¹⁸²  are his delight. ¹⁸³ 

11:21 Be assured that ¹⁸⁴  the evil person will certainly be punished, ¹⁸⁵ 

but the descendants of the righteous ¹⁸⁶  will not suffer unjust judgment. ¹⁸⁷ 

11:22 Like a gold ring ¹⁸⁸  in a pig’s snout ¹⁸⁹ 

is ¹⁹⁰  a beautiful woman who rejects ¹⁹¹  discretion. ¹⁹² 

11:23 What the righteous desire ¹⁹³  leads ¹⁹⁴  only to good,

but what the wicked hope for ¹⁹⁵  leads ¹⁹⁶  to wrath.

11:24 One person is generous ¹⁹⁷  and yet grows more wealthy, ¹⁹⁸ 

but another withholds more than he should ¹⁹⁹  and comes to poverty. ²⁰⁰ 

11:25 A generous person ²⁰¹  will be enriched, ²⁰² 

and the one who provides water ²⁰³  for others ²⁰⁴  will himself be satisfied. ²⁰⁵ 

11:26 People will curse ²⁰⁶  the one who withholds grain, ²⁰⁷ 

but they will praise ²⁰⁸  the one who sells it. ²⁰⁹ 

11:27 The one who diligently seeks ²¹⁰  good seeks favor,

but the one who searches ²¹¹  for evil – it will come to him. ²¹² 

11:28 The one who trusts in his riches will fall,

but the righteous ²¹³  will flourish like a green leaf. ²¹⁴ 

11:29 The one who troubles ²¹⁵  his family ²¹⁶  will inherit nothing, ²¹⁷ 

and the fool ²¹⁸  will be a servant to the wise person. ²¹⁹ 

11:30 The fruit of the righteous is like ²²⁰  a tree producing life, ²²¹ 

and the one who wins souls ²²²  is wise. ²²³ 

11:31 If the righteous are recompensed on earth, ²²⁴ 

how much more ²²⁵  the wicked sinner! ²²⁶ 

12:1 The one who loves discipline loves knowledge, ²²⁷ 

but the one who hates reproof is stupid. ²²⁸ 

12:2 A good person obtains favor from the Lord,

but the Lord ²²⁹  condemns a person with wicked schemes. ²³⁰ 

12:3 No one ²³¹  can be established ²³²  through wickedness,

but a righteous root ²³³  cannot be moved.

12:4 A noble wife ²³⁴  is the crown ²³⁵  of her husband,

but the wife ²³⁶  who acts shamefully is like rottenness in his bones. ²³⁷ 

12:5 The plans ²³⁸  of the righteous are just;

the counsels of the wicked are deceitful. ²³⁹ 

12:6 The words of the wicked lie in wait ²⁴⁰  to shed innocent blood, ²⁴¹ 

but the words ²⁴²  of the upright will deliver them.

12:7 The wicked are overthrown ²⁴³  and perish, ²⁴⁴ 

but the righteous household ²⁴⁵  will stand.

12:8 A person ²⁴⁶  is praised in accordance with ²⁴⁷  his wisdom,

but the one who has a twisted mind ²⁴⁸  is despised.

12:9 Better is a person of humble standing ²⁴⁹  who nevertheless has a servant, ²⁵⁰ 

than one who pretends to be somebody important ²⁵¹  yet has no food.

12:10 A righteous person cares for ²⁵²  the life of his animal,

but even the most compassionate acts ²⁵³  of the wicked are cruel.

12:11 The one who works ²⁵⁴  his field will have plenty ²⁵⁵  of food,

but whoever chases daydreams ²⁵⁶  lacks wisdom. ²⁵⁷ 

12:12 The wicked person desires a stronghold, ²⁵⁸ 

but the righteous root ²⁵⁹  endures. ²⁶⁰ 

12:13 The evil person is ensnared ²⁶¹  by the transgression of his speech, ²⁶² 

but the righteous person escapes out of trouble. ²⁶³ 

12:14 A person will be satisfied with good from the fruit of his words, ²⁶⁴ 

and the work of his hands ²⁶⁵  will be rendered to ²⁶⁶  him.

12:15 The way of a fool ²⁶⁷  is right ²⁶⁸  in his own opinion, ²⁶⁹ 

but the one who listens to advice is wise. ²⁷⁰ 

12:16 A fool’s annoyance ²⁷¹  is known at once, ²⁷² 

but the prudent ²⁷³  overlooks ²⁷⁴  an insult.

12:17 The faithful witness ²⁷⁵  tells what is right, ²⁷⁶ 

but a false witness ²⁷⁷  speaks ²⁷⁸  deceit.

12:18 Speaking recklessly ²⁷⁹  is like the thrusts of a sword,

but the words ²⁸⁰  of the wise bring ²⁸¹  healing. ²⁸² 

12:19 The one who tells the truth ²⁸³  will endure forever,

but the one who lies ²⁸⁴  will last only for a moment. ²⁸⁵ 

12:20 Deceit is in the heart of those who plot evil, ²⁸⁶ 

but those who promote peace ²⁸⁷  have joy.

12:21 The righteous do not encounter ²⁸⁸  any harm, ²⁸⁹ 

but the wicked are filled with calamity. ²⁹⁰ 

12:22 The Lord ²⁹¹  abhors a person who lies, ²⁹² 

but those who deal truthfully ²⁹³  are his delight. ²⁹⁴ 

12:23 The shrewd person ²⁹⁵  conceals ²⁹⁶  knowledge,

but foolish people ²⁹⁷  publicize folly. ²⁹⁸ 

12:24 The diligent ²⁹⁹  person ³⁰⁰  will rule,

but the slothful ³⁰¹  will become a slave. ³⁰² 

12:25 Anxiety ³⁰³  in a person’s heart ³⁰⁴  weighs him down, ³⁰⁵ 

but an encouraging ³⁰⁶  word brings him joy. ³⁰⁷ 

12:26 The righteous person is cautious in his friendship, ³⁰⁸ 

but the way of the wicked leads them astray.

12:27 The lazy person does not roast ³⁰⁹  his prey,

but personal possessions ³¹⁰  are precious to the diligent.

12:28 In the path of righteousness there is life,

but another path leads to death. ³¹¹ 

13:1 A wise son accepts ³¹²  his father’s discipline, ³¹³ 

but a scoffer ³¹⁴  does not listen to rebuke.

13:2 From the fruit of his speech ³¹⁵  a person eats good things, ³¹⁶ 

but the faithless ³¹⁷  desire ³¹⁸  the fruit of violence. ³¹⁹ 

13:3 The one who guards his words ³²⁰  guards his life,

but ³²¹  whoever is talkative ³²²  will come to ruin. ³²³ 

13:4 The appetite ³²⁴  of the sluggard ³²⁵  craves ³²⁶  but gets nothing,

but the desire of the diligent will be abundantly satisfied. ³²⁷ 

13:5 The righteous person hates anything false, ³²⁸ 

but the wicked person acts in shameful disgrace. ³²⁹ 

13:6 Righteousness ³³⁰  guards the one who lives with integrity, ³³¹ 

but wickedness ³³²  overthrows the sinner.

13:7 There is one who pretends to be rich ³³³  and yet has nothing;

another pretends to be poor ³³⁴  and yet possesses great wealth. ³³⁵ 

13:8 The ransom ³³⁶  of a person’s ³³⁷  life is his wealth,

but the poor person hears no threat. ³³⁸ 

13:9 The light ³³⁹  of the righteous shines brightly, ³⁴⁰ 

but the lamp ³⁴¹  of the wicked goes out. ³⁴² 

13:10 With pride ³⁴³  comes only ³⁴⁴  contention,

but wisdom is with the well-advised. ³⁴⁵ 

13:11 Wealth gained quickly ³⁴⁶  will dwindle away, ³⁴⁷ 

but the one who gathers it little by little ³⁴⁸  will become rich. ³⁴⁹ 

13:12 Hope ³⁵⁰  deferred ³⁵¹  makes the heart sick, ³⁵² 

but a longing fulfilled ³⁵³  is like ³⁵⁴  a tree of life.

13:13 The one who despises instruction ³⁵⁵  will pay the penalty, ³⁵⁶ 

but whoever esteems instruction ³⁵⁷  will ³⁵⁸  be rewarded. ³⁵⁹ 

13:14 Instruction ³⁶⁰  from the wise ³⁶¹  is like ³⁶²  a life-giving fountain, ³⁶³ 

to turn ³⁶⁴  a person ³⁶⁵  from deadly snares. ³⁶⁶ 

13:15 Keen insight ³⁶⁷  wins ³⁶⁸  favor,

but the conduct ³⁶⁹  of the unfaithful is harsh. ³⁷⁰ 

13:16 Every shrewd ³⁷¹  person acts with knowledge,

but a fool displays ³⁷²  his folly.

13:17 An unreliable ³⁷³  messenger falls ³⁷⁴  into trouble, ³⁷⁵ 

but a faithful envoy ³⁷⁶  brings ³⁷⁷  healing.

13:18 The one who neglects ³⁷⁸  discipline ends up in ³⁷⁹  poverty and shame,

but the one who accepts reproof is honored. ³⁸⁰ 

13:19 A desire fulfilled is sweet to the soul,

but fools abhor ³⁸¹  turning away from evil.

13:20 The one who associates ³⁸²  with the wise grows wise,

but a companion of fools suffers harm. ³⁸³ 

13:21 Calamity ³⁸⁴  pursues sinners,

but prosperity rewards the righteous. ³⁸⁵ 

13:22 A benevolent ³⁸⁶  person leaves an inheritance ³⁸⁷  for his grandchildren, ³⁸⁸ 

but the wealth of a sinner is stored up for the righteous. ³⁸⁹ 

13:23 There is abundant food in the field ³⁹⁰  of the poor,

but it is swept away by injustice. ³⁹¹ 

13:24 The one who spares his rod ³⁹²  hates ³⁹³  his child, ³⁹⁴ 

but the one who loves his child ³⁹⁵  is diligent ³⁹⁶  in disciplining ³⁹⁷  him.

13:25 The righteous has enough food to satisfy his appetite, ³⁹⁸ 

but the belly of the wicked lacks food. ³⁹⁹ 

14:1 Every wise woman ⁴⁰⁰  builds ⁴⁰¹  her household, ⁴⁰² 

but a foolish woman tears it down with her own hands.

14:2 The one who walks in his uprightness fears the Lord, ⁴⁰³ 

but the one who is perverted in his ways ⁴⁰⁴  despises him.

14:3 In ⁴⁰⁵  the speech ⁴⁰⁶  of a fool is a rod for his back, ⁴⁰⁷ 

but the words ⁴⁰⁸  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. ⁴⁰⁹ 

14:5 A truthful witness ⁴¹⁰  does not lie,

but a false witness ⁴¹¹  breathes out lies. ⁴¹² 

14:6 The scorner ⁴¹³  seeks wisdom but finds none, ⁴¹⁴ 

but understanding is easy ⁴¹⁵  for a discerning person.

14:7 Leave the presence of a foolish person, ⁴¹⁶ 

or ⁴¹⁷  you will not understand ⁴¹⁸  wise counsel. ⁴¹⁹ 

14:8 The wisdom of the shrewd person ⁴²⁰  is to discern ⁴²¹  his way,

but the folly of fools is deception. ⁴²² 

14:9 Fools mock ⁴²³  at reparation, ⁴²⁴ 

but among the upright there is favor. ⁴²⁵ 

14:10 The heart knows its own bitterness, ⁴²⁶ 

and with its joy no one else ⁴²⁷  can share. ⁴²⁸ 

14:11 The household ⁴²⁹  of the wicked will be destroyed,

but the tent ⁴³⁰  of the upright will flourish.

14:12 There is a way that seems right to a person, ⁴³¹ 

but its end is the way that leads to death. ⁴³² 

14:13 Even in laughter the heart may ache, ⁴³³ 

and the end ⁴³⁴  of joy may be ⁴³⁵  grief.

14:14 The backslider ⁴³⁶  will be paid back ⁴³⁷  from his own ways,

but a good person will be rewarded ⁴³⁸  for his.

14:15 A naive person ⁴³⁹  believes everything,

but the shrewd person discerns his steps. ⁴⁴⁰ 

14:16 A wise person is cautious ⁴⁴¹  and turns from evil,

but a fool throws off restraint ⁴⁴²  and is overconfident. ⁴⁴³ 

14:17 A person who has a quick temper ⁴⁴⁴  does foolish things,

and a person with crafty schemes ⁴⁴⁵  is hated. ⁴⁴⁶ 

14:18 The naive inherit ⁴⁴⁷  folly,

but the shrewd ⁴⁴⁸  are crowned ⁴⁴⁹  with knowledge.

14:19 Those who are evil will bow ⁴⁵⁰  before those who are good,

and the wicked will bow ⁴⁵¹  at the gates ⁴⁵²  of the righteous.

14:20 A poor person is disliked ⁴⁵³  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 ⁴⁵⁴  evil go astray?

But those who plan good exhibit ⁴⁵⁵  faithful covenant love. ⁴⁵⁶ 

14:23 In all hard work ⁴⁵⁷  there is profit,

but merely talking about it ⁴⁵⁸  only brings ⁴⁵⁹  poverty. ⁴⁶⁰ 

14:24 The crown of the wise is their riches, ⁴⁶¹ 

but the folly ⁴⁶²  of fools is folly.

14:25 A truthful witness ⁴⁶³  rescues lives, ⁴⁶⁴ 

but the one who breathes lies brings ⁴⁶⁵  deception. ⁴⁶⁶ 

14:26 In the fear of the Lord one has ⁴⁶⁷  strong confidence, ⁴⁶⁸ 

and it will be a refuge ⁴⁶⁹  for his children.

14:27 The fear of the Lord ⁴⁷⁰  is like ⁴⁷¹  a life-giving fountain, ⁴⁷² 

to turn ⁴⁷³  people ⁴⁷⁴  from deadly snares. ⁴⁷⁵ 

14:28 A king’s glory is ⁴⁷⁶  the abundance of people,

but the lack of subjects ⁴⁷⁷  is the ruin ⁴⁷⁸  of a ruler.

14:29 The one who is slow to anger has great understanding,

but the one who has a quick temper ⁴⁷⁹  exalts ⁴⁸⁰  folly.

14:30 A tranquil spirit ⁴⁸¹  revives the body, ⁴⁸² 

but envy ⁴⁸³  is rottenness to the bones. ⁴⁸⁴ 

14:31 The one who oppresses ⁴⁸⁵  the poor insults ⁴⁸⁶  his Creator,

but whoever shows favor ⁴⁸⁷  to the needy honors him.

14:32 The wicked will be thrown down in his trouble, ⁴⁸⁸ 

but the righteous have refuge ⁴⁸⁹  even in the threat of death. ⁴⁹⁰ 

14:33 Wisdom rests in the heart of the discerning;

it is known ⁴⁹¹  even in the heart ⁴⁹²  of fools.

14:34 Righteousness exalts ⁴⁹³  a nation,

but sin is a disgrace ⁴⁹⁴  to any people.

14:35 The king shows favor ⁴⁹⁵  to a wise ⁴⁹⁶  servant,

but his wrath falls ⁴⁹⁷  on one who acts shamefully.

15:1 A gentle response ⁴⁹⁸  turns away anger,

but a harsh word ⁴⁹⁹  stirs up wrath. ⁵⁰⁰ 

15:2 The tongue of the wise ⁵⁰¹  treats knowledge correctly, ⁵⁰² 

but the mouth of the fool spouts out ⁵⁰³  folly.

15:3 The eyes of the Lord ⁵⁰⁴  are in every place,

keeping watch ⁵⁰⁵  on those who are evil and those who are good.

15:4 Speech ⁵⁰⁶  that heals ⁵⁰⁷  is like ⁵⁰⁸  a life-giving tree, ⁵⁰⁹ 

but a perverse tongue ⁵¹⁰  breaks the spirit.

15:5 A fool rejects his father’s discipline,

but whoever heeds reproof shows good sense. ⁵¹¹ 

15:6 In the house ⁵¹²  of the righteous is abundant wealth, ⁵¹³ 

but the income of the wicked brings trouble. ⁵¹⁴ 

15:7 The lips of the wise spread ⁵¹⁵  knowledge,

but not so the heart of fools. ⁵¹⁶ 

15:8 The Lord abhors ⁵¹⁷  the sacrifices ⁵¹⁸  of the wicked, ⁵¹⁹ 

but the prayer ⁵²⁰  of the upright pleases him. ⁵²¹ 

15:9 The Lord abhors ⁵²²  the way of the wicked,

but he loves those ⁵²³  who pursue ⁵²⁴  righteousness.

15:10 Severe discipline ⁵²⁵  is for the one who abandons the way;

the one who hates reproof ⁵²⁶  will die.

15:11 Death and Destruction ⁵²⁷  are before the Lord –

how much more ⁵²⁸  the hearts of humans! ⁵²⁹ 

15:12 The scorner does not love ⁵³⁰  one who corrects him; ⁵³¹ 

he will not go to ⁵³²  the wise.

15:13 A joyful heart ⁵³³  makes the face cheerful, ⁵³⁴ 

but by a painful heart the spirit is broken.

15:14 The discerning heart seeks knowledge,

but the mouth of fools feeds on folly. ⁵³⁵ 

15:15 All the days ⁵³⁶  of the afflicted ⁵³⁷  are bad, ⁵³⁸ 

but one with ⁵³⁹  a cheerful heart has a continual feast. ⁵⁴⁰ 

15:16 Better ⁵⁴¹  is little with the fear of the Lord

than great wealth and turmoil ⁵⁴²  with it. ⁵⁴³ 

15:17 Better a meal of vegetables where there is love ⁵⁴⁴ 

than a fattened ox where there is hatred. ⁵⁴⁵ 

15:18 A quick-tempered person ⁵⁴⁶  stirs up dissension,

but one who is slow to anger ⁵⁴⁷  calms ⁵⁴⁸  a quarrel. ⁵⁴⁹ 

15:19 The way of the sluggard is like a hedge of thorns, ⁵⁵⁰ 

but the path of the upright is like ⁵⁵¹  a highway. ⁵⁵² 

15:20 A wise child ⁵⁵³  brings joy to his father,

but a foolish person ⁵⁵⁴  despises ⁵⁵⁵  his mother.

15:21 Folly is a joy to one who lacks sense, ⁵⁵⁶ 

but one who has understanding ⁵⁵⁷  follows an upright course. ⁵⁵⁸ 

15:22 Plans fail ⁵⁵⁹  when there is no counsel,

but with abundant advisers they are established. ⁵⁶⁰ 

15:23 A person has joy ⁵⁶¹  in giving an appropriate answer, ⁵⁶² 

and a word at the right time ⁵⁶³  – how good it is!

15:24 The path of life is upward ⁵⁶⁴  for the wise person, ⁵⁶⁵ 

to ⁵⁶⁶  keep him from going downward to Sheol. ⁵⁶⁷ 

15:25 The Lord tears down the house of the proud, ⁵⁶⁸ 

but he maintains the boundaries of the widow. ⁵⁶⁹ 

15:26 The Lord abhors ⁵⁷⁰  the plans ⁵⁷¹  of the wicked, ⁵⁷² 

but pleasant words ⁵⁷³  are pure. ⁵⁷⁴ 

15:27 The one who is greedy for gain ⁵⁷⁵  troubles ⁵⁷⁶  his household, ⁵⁷⁷ 

but whoever hates bribes ⁵⁷⁸  will live.

15:28 The heart of the righteous considers ⁵⁷⁹  how ⁵⁸⁰  to answer, ⁵⁸¹ 

but the mouth of the wicked pours out evil things. ⁵⁸² 

15:29 The Lord is far ⁵⁸³  from the wicked,

but he hears ⁵⁸⁴  the prayer of the righteous. ⁵⁸⁵ 

15:30 A bright look ⁵⁸⁶  brings joy to the heart,

and good news gives health to the body. ⁵⁸⁷ 

15:31 The person ⁵⁸⁸  who hears the reproof that leads to life ⁵⁸⁹ 

is at home ⁵⁹⁰  among the wise. ⁵⁹¹ 

15:32 The one who refuses correction despises himself, ⁵⁹² 

but whoever hears ⁵⁹³  reproof acquires understanding. ⁵⁹⁴ 

15:33 The fear of the Lord provides wise instruction, ⁵⁹⁵ 

and before honor comes humility. ⁵⁹⁶ 

16:1 The intentions of the heart ⁵⁹⁷  belong to a man, ⁵⁹⁸ 

but the answer of the tongue ⁵⁹⁹  comes from ⁶⁰⁰  the Lord. ⁶⁰¹ 

16:2 All a person’s ways ⁶⁰²  seem right ⁶⁰³  in his own opinion, ⁶⁰⁴ 

but the Lord evaluates ⁶⁰⁵  the motives. ⁶⁰⁶ 

16:3 Commit ⁶⁰⁷  your works ⁶⁰⁸  to the Lord,

and your plans will be established. ⁶⁰⁹ 

16:4 The Lord works ⁶¹⁰  everything for its own ends ⁶¹¹  –

even the wicked for the day of disaster. ⁶¹² 

16:5 The Lord abhors ⁶¹³  every arrogant person; ⁶¹⁴ 

rest assured ⁶¹⁵  that they will not go unpunished. ⁶¹⁶ 

16:6 Through loyal love and truth ⁶¹⁷  iniquity is appeased; ⁶¹⁸ 

through fearing the Lord ⁶¹⁹  one avoids ⁶²⁰  evil. ⁶²¹ 

16:7 When a person’s ⁶²²  ways are pleasing to the Lord, ⁶²³ 

he ⁶²⁴  even reconciles his enemies to himself. ⁶²⁵ 

16:8 Better to have a little with righteousness ⁶²⁶ 

than to have abundant income without justice. ⁶²⁷ 

16:9 A person ⁶²⁸  plans his course, ⁶²⁹ 

but the Lord directs ⁶³⁰  his steps. ⁶³¹ 

16:10 The divine verdict ⁶³²  is in the words ⁶³³  of the king,

his pronouncements ⁶³⁴  must not act treacherously ⁶³⁵  against justice.

16:11 Honest scales and balances ⁶³⁶  are from the Lord;

all the weights ⁶³⁷  in the bag are his handiwork.

16:12 Doing wickedness ⁶³⁸  is an abomination to kings,

because a throne ⁶³⁹  is established in righteousness.

16:13 The delight of kings ⁶⁴⁰  is righteous counsel, ⁶⁴¹ 

and they love the one who speaks ⁶⁴²  uprightly. ⁶⁴³ 

16:14 A king’s wrath ⁶⁴⁴  is like ⁶⁴⁵  a messenger of death, ⁶⁴⁶ 

but a wise person appeases it. ⁶⁴⁷ 

16:15 In the light of the king’s face ⁶⁴⁸  there is life,

and his favor is like the clouds ⁶⁴⁹  of the spring rain. ⁶⁵⁰ 

16:16 How much better it is to acquire ⁶⁵¹  wisdom than gold;

to acquire understanding is more desirable ⁶⁵²  than silver.

16:17 The highway ⁶⁵³  of the upright is to turn ⁶⁵⁴  away from evil;

the one who guards ⁶⁵⁵  his way safeguards his life. ⁶⁵⁶ 

16:18 Pride ⁶⁵⁷  goes ⁶⁵⁸  before destruction,

and a haughty spirit before a fall. ⁶⁵⁹ 

16:19 It is better to be lowly in spirit ⁶⁶⁰  with the afflicted

than to share the spoils ⁶⁶¹  with the proud.

16:20 The one who deals wisely ⁶⁶²  in a matter ⁶⁶³  will find success, ⁶⁶⁴ 

and blessed ⁶⁶⁵  is the one who trusts in the Lord. ⁶⁶⁶ 

16:21 The one who is wise in heart ⁶⁶⁷  is called ⁶⁶⁸  discerning,

and kind speech ⁶⁶⁹  increases persuasiveness. ⁶⁷⁰ 

16:22 Insight ⁶⁷¹  is like ⁶⁷²  a life-giving fountain ⁶⁷³  to the one who possesses it,

but folly leads to the discipline of fools. ⁶⁷⁴ 

16:23 A wise person’s heart ⁶⁷⁵  makes his speech wise ⁶⁷⁶ 

and it adds persuasiveness ⁶⁷⁷  to his words. ⁶⁷⁸ 

16:24 Pleasant words are like ⁶⁷⁹  a honeycomb, ⁶⁸⁰ 

sweet to the soul and healing ⁶⁸¹  to the bones.

16:25 There is a way that seems right to a person, ⁶⁸² 

but its end is the way that leads to death. ⁶⁸³ 

16:26 A laborer’s ⁶⁸⁴  appetite ⁶⁸⁵  works on his behalf, ⁶⁸⁶ 

for his hunger ⁶⁸⁷  urges him to work. ⁶⁸⁸ 

16:27 A wicked scoundrel ⁶⁸⁹  digs up ⁶⁹⁰  evil,

and his slander ⁶⁹¹  is like a scorching fire. ⁶⁹² 

16:28 A perverse person ⁶⁹³  spreads dissension,

and a gossip separates the closest friends. ⁶⁹⁴ 

16:29 A violent person ⁶⁹⁵  entices ⁶⁹⁶  his neighbor,

and leads him down a path that is terrible. ⁶⁹⁷ 

16:30 The one who winks his eyes ⁶⁹⁸  devises perverse things,

and ⁶⁹⁹  one who compresses his lips ⁷⁰⁰  brings about ⁷⁰¹  evil.

16:31 Gray hair is like ⁷⁰²  a crown of glory; ⁷⁰³ 

it is attained ⁷⁰⁴  in the path of righteousness. ⁷⁰⁵ 

16:32 Better to be slow to anger ⁷⁰⁶  than to be a mighty warrior,

and one who controls his temper ⁷⁰⁷  is better than ⁷⁰⁸  one who captures a city. ⁷⁰⁹ 

16:33 The dice are thrown into the lap, ⁷¹⁰ 

but their every decision ⁷¹¹  is from the Lord. ⁷¹² 

17:1 Better is a dry crust of bread ⁷¹³  where there is quietness ⁷¹⁴ 

than a house full of feasting with strife. ⁷¹⁵ 

17:2 A servant who acts wisely ⁷¹⁶  will rule

over ⁷¹⁷  an heir ⁷¹⁸  who behaves shamefully, ⁷¹⁹ 

and will share the inheritance along with the relatives. ⁷²⁰ 

17:3 The crucible ⁷²¹  is for refining ⁷²²  silver and the furnace ⁷²³  is for gold,

likewise ⁷²⁴  the Lord tests ⁷²⁵  hearts.

17:4 One who acts wickedly ⁷²⁶  pays attention to evil counsel; ⁷²⁷ 

a liar listens ⁷²⁸  to a malicious tongue. ⁷²⁹ 

17:5 The one who mocks the poor ⁷³⁰  insults ⁷³¹  his Creator;

whoever rejoices over disaster will not go unpunished.

17:6 Grandchildren ⁷³²  are like ⁷³³  a crown ⁷³⁴  to the elderly,

and the glory ⁷³⁵  of children is their parents. ⁷³⁶ 

17:7 Excessive ⁷³⁷  speech ⁷³⁸  is not becoming for a fool; ⁷³⁹ 

how much less are lies ⁷⁴⁰  for a ruler! ⁷⁴¹ 

17:8 A bribe works like ⁷⁴²  a charm ⁷⁴³  for the one who offers it; ⁷⁴⁴ 

in whatever he does ⁷⁴⁵  he succeeds. ⁷⁴⁶ 

17:9 The one who forgives ⁷⁴⁷  an offense seeks ⁷⁴⁸  love,

but whoever repeats a matter separates close friends. ⁷⁴⁹ 

17:10 A rebuke makes a greater impression on ⁷⁵⁰  a discerning person

than a hundred blows on a fool. ⁷⁵¹ 

17:11 An evil person seeks only rebellion, ⁷⁵² 

and so ⁷⁵³  a cruel messenger ⁷⁵⁴  will be sent against him.

17:12 It is better for a person to meet ⁷⁵⁵  a mother bear being robbed of her cubs,

than ⁷⁵⁶  to encounter ⁷⁵⁷  a fool in his folly. ⁷⁵⁸ 

17:13 As for the one who repays ⁷⁵⁹  evil for good,

evil will not leave ⁷⁶⁰  his house. ⁷⁶¹ 

17:14 Starting a quarrel ⁷⁶²  is like letting out water; ⁷⁶³ 

stop it before strife breaks out! ⁷⁶⁴ 

17:15 The one who acquits the guilty and the one who condemns the innocent ⁷⁶⁵  –

both of them are an abomination to the Lord. ⁷⁶⁶ 

17:16 Of what ⁷⁶⁷  use is money in the hand of a fool, ⁷⁶⁸ 

since he has no intention ⁷⁶⁹  of acquiring wisdom? ⁷⁷⁰ 

17:17 A friend ⁷⁷¹  loves at all times,

and a relative ⁷⁷²  is born to help in adversity. ⁷⁷³ 

17:18 The one who lacks wisdom ⁷⁷⁴  strikes hands in pledge, ⁷⁷⁵ 

and puts up financial security ⁷⁷⁶  for his neighbor. ⁷⁷⁷ 

17:19 The one who loves a quarrel loves transgression; ⁷⁷⁸ 

whoever builds his gate high seeks destruction. ⁷⁷⁹ 

17:20 The one who has a perverse heart ⁷⁸⁰  does not find good, ⁷⁸¹ 

and the one who is deceitful in speech ⁷⁸²  falls into trouble.

17:21 Whoever brings a fool ⁷⁸³  into the world ⁷⁸⁴  does so ⁷⁸⁵  to his grief,

and the father of a fool has no joy. ⁷⁸⁶ 

17:22 A cheerful heart ⁷⁸⁷  brings good healing, ⁷⁸⁸ 

but a crushed spirit ⁷⁸⁹  dries up the bones. ⁷⁹⁰ 

17:23 A wicked person receives a bribe secretly ⁷⁹¹ 

to pervert ⁷⁹²  the ways of justice.

17:24 Wisdom is directly in front of ⁷⁹³  the discerning person,

but the eyes of a fool run ⁷⁹⁴  to the ends of the earth. ⁷⁹⁵ 

17:25 A foolish child is a grief ⁷⁹⁶  to his father,

and bitterness to the mother who bore him. ⁷⁹⁷ 

17:26 It is terrible ⁷⁹⁸  to punish ⁷⁹⁹  a righteous person,

and to flog ⁸⁰⁰  honorable men is wrong. ⁸⁰¹ 

17:27 The truly wise person ⁸⁰²  restrains ⁸⁰³  his words,

and the one who stays calm ⁸⁰⁴  is discerning.

17:28 Even a fool who remains silent is considered ⁸⁰⁵  wise,

and the one who holds his tongue is deemed discerning. ⁸⁰⁶ 

18:1 One who has isolated himself ⁸⁰⁷  seeks his own desires; ⁸⁰⁸ 

he rejects ⁸⁰⁹  all sound judgment.

18:2 A fool takes no pleasure ⁸¹⁰  in understanding

but only in disclosing ⁸¹¹  what is on his mind. ⁸¹² 

18:3 When a wicked person ⁸¹³  arrives, contempt ⁸¹⁴  shows up with him,

and with shame comes ⁸¹⁵  a reproach.

18:4 The words of a person’s mouth are like ⁸¹⁶  deep waters, ⁸¹⁷ 

and ⁸¹⁸  the fountain of wisdom ⁸¹⁹  is like ⁸²⁰  a flowing brook. ⁸²¹ 

18:5 It is terrible ⁸²²  to show partiality ⁸²³  to the wicked, ⁸²⁴ 

by depriving ⁸²⁵  a righteous man of justice.

18:6 The lips of a fool ⁸²⁶  enter into strife, ⁸²⁷ 

and his mouth invites ⁸²⁸  a flogging. ⁸²⁹ 

18:7 The mouth of a fool is his ruin,

and his lips are a snare for his life. ⁸³⁰ 

18:8 The words of a gossip ⁸³¹  are like choice morsels; ⁸³² 

they go down into the person’s innermost being. ⁸³³ 

18:9 The one who ⁸³⁴  is slack ⁸³⁵  in his work

is a brother ⁸³⁶  to one who destroys. ⁸³⁷ 

18:10 The name of the Lord ⁸³⁸  is like ⁸³⁹  a strong tower; ⁸⁴⁰ 

the righteous person runs ⁸⁴¹  to it and is set safely on high. ⁸⁴² 

18:11 The wealth ⁸⁴³  of a rich person is like ⁸⁴⁴  a strong city, ⁸⁴⁵ 

and it is like a high wall in his imagination. ⁸⁴⁶ 

18:12 Before destruction the heart ⁸⁴⁷  of a person is proud,

but humility comes ⁸⁴⁸  before honor. ⁸⁴⁹ 

18:13 The one who gives an answer ⁸⁵⁰  before he listens ⁸⁵¹  –

that is his folly and his shame. ⁸⁵² 

18:14 A person’s spirit ⁸⁵³  sustains him through sickness –

but who can bear ⁸⁵⁴  a crushed spirit? ⁸⁵⁵ 

18:15 The discerning person ⁸⁵⁶  acquires knowledge,

and the wise person ⁸⁵⁷  seeks ⁸⁵⁸  knowledge.

18:16 A person’s gift ⁸⁵⁹  makes room for him,

and leads him ⁸⁶⁰  before important people.

18:17 The first to state his case ⁸⁶¹  seems ⁸⁶²  right,

until his opponent ⁸⁶³  begins to ⁸⁶⁴  cross-examine him. ⁸⁶⁵ 

18:18 A toss of a coin ⁸⁶⁶  ends ⁸⁶⁷  disputes,

and settles the issue ⁸⁶⁸  between strong opponents. ⁸⁶⁹ 

18:19 A relative ⁸⁷⁰  offended ⁸⁷¹  is harder to reach than ⁸⁷²  a strong city,

and disputes are like the barred gates ⁸⁷³  of a fortified citadel. ⁸⁷⁴ 

18:20 From the fruit of a person’s mouth ⁸⁷⁵  his stomach is satisfied, ⁸⁷⁶ 

with the product of his lips is he satisfied.

18:21 Death and life are in the power ⁸⁷⁷  of the tongue, ⁸⁷⁸ 

and those who love its use ⁸⁷⁹  will eat its fruit.

18:22 The one who finds ⁸⁸⁰  a wife finds what is enjoyable, ⁸⁸¹ 

and receives a pleasurable gift ⁸⁸²  from the Lord. ⁸⁸³ 

18:23 A poor person makes supplications, ⁸⁸⁴ 

but a rich man answers harshly. ⁸⁸⁵ 

18:24 A person who has friends ⁸⁸⁶  may be harmed by them, ⁸⁸⁷ 

but there is a friend who sticks closer than a brother.

19:1 Better is a poor person who walks in his integrity ⁸⁸⁸ 

than one who is perverse in his speech ⁸⁸⁹  and is a fool. ⁸⁹⁰ 

19:2 It is dangerous ⁸⁹¹  to have zeal ⁸⁹²  without knowledge,

and the one who acts hastily ⁸⁹³  makes poor choices. ⁸⁹⁴ 

19:3 A person’s folly ⁸⁹⁵  subverts ⁸⁹⁶  his way,

and ⁸⁹⁷  his heart rages ⁸⁹⁸  against the Lord.

19:4 Wealth adds many friends,

but a poor person is separated ⁸⁹⁹  from his friend. ⁹⁰⁰ 

19:5 A false witness ⁹⁰¹  will not go unpunished,

and the one who spouts out ⁹⁰²  lies will not escape punishment. ⁹⁰³ 

19:6 Many people entreat the favor ⁹⁰⁴  of a generous person, ⁹⁰⁵ 

and everyone is the friend ⁹⁰⁶  of the person who gives gifts. ⁹⁰⁷ 

19:7 All the relatives ⁹⁰⁸  of a poor person hate him; ⁹⁰⁹ 

how much more do his friends avoid him –

he pursues them ⁹¹⁰  with words, but they do not respond. ⁹¹¹ 

19:8 The one who acquires wisdom ⁹¹²  loves himself; ⁹¹³ 

the one who preserves understanding will prosper. ⁹¹⁴ 

19:9 A false witness will not go unpunished,

and the one who spouts out ⁹¹⁵  lies will perish. ⁹¹⁶ 

19:10 Luxury is not appropriate ⁹¹⁷  for a fool; ⁹¹⁸ 

how much less for a servant to rule over princes! ⁹¹⁹ 

19:11 A person’s wisdom ⁹²⁰  makes him slow to anger, ⁹²¹ 

and it is his glory ⁹²²  to overlook ⁹²³  an offense.

19:12 A king’s wrath is like ⁹²⁴  the roar of a lion, ⁹²⁵ 

but his favor is like dew on the grass. ⁹²⁶ 

19:13 A foolish child ⁹²⁷  is the ruin of his father,

and a contentious wife ⁹²⁸  is like ⁹²⁹  a constant dripping. ⁹³⁰ 

19:14 A house and wealth are inherited from parents, ⁹³¹ 

but a prudent wife ⁹³²  is from the Lord.

19:15 Laziness brings on ⁹³³  a deep sleep, ⁹³⁴ 

and the idle person ⁹³⁵  will go hungry. ⁹³⁶ 

19:16 The one who obeys commandments guards ⁹³⁷  his life;

the one who despises his ways ⁹³⁸  will die. ⁹³⁹ 

19:17 The one who is gracious ⁹⁴⁰  to the poor lends ⁹⁴¹  to the Lord,

and the Lord ⁹⁴²  will repay him ⁹⁴³  for his good deed. ⁹⁴⁴ 

19:18 Discipline your child, for ⁹⁴⁵  there is hope,

but do not set your heart ⁹⁴⁶  on causing his death. ⁹⁴⁷ 

19:19 A person with great anger bears the penalty, ⁹⁴⁸ 

but if you deliver him from it once, you will have to do it again. ⁹⁴⁹ 

19:20 Listen to advice ⁹⁵⁰  and receive discipline,

that ⁹⁵¹  you may become wise ⁹⁵²  by the end of your life. ⁹⁵³ 

19:21 There are many plans ⁹⁵⁴  in a person’s mind, ⁹⁵⁵ 

but it ⁹⁵⁶  is the counsel ⁹⁵⁷  of the Lord which will stand.

19:22 What is desirable ⁹⁵⁸  for a person is to show loyal love, ⁹⁵⁹ 

and a poor person is better than a liar. ⁹⁶⁰ 

19:23 Fearing the Lord ⁹⁶¹  leads ⁹⁶²  to life, ⁹⁶³ 

and one who does so will live ⁹⁶⁴  satisfied; he will not be afflicted ⁹⁶⁵  by calamity.

19:24 The sluggard plunges ⁹⁶⁶  his hand in the dish,

and he will not even bring it back to his mouth! ⁹⁶⁷ 

19:25 Flog ⁹⁶⁸  a scorner, and as a result the simpleton ⁹⁶⁹  will learn prudence; ⁹⁷⁰ 

correct a discerning person, and as a result he will understand knowledge. ⁹⁷¹ 

19:26 The one who robs ⁹⁷²  his father ⁹⁷³  and chases away his mother

is a son ⁹⁷⁴  who brings shame and disgrace.

19:27 If you stop listening to ⁹⁷⁵  instruction, my child,

you will stray ⁹⁷⁶  from the words of knowledge.

19:28 A crooked witness ⁹⁷⁷  scorns justice,

and the mouth of the wicked devours ⁹⁷⁸  iniquity.

19:29 Judgments ⁹⁷⁹  are prepared for scorners,

and floggings for the backs of fools.

20:1 Wine ⁹⁸⁰  is a mocker ⁹⁸¹  and strong drink is a brawler;

whoever goes astray by them is not wise. ⁹⁸² 

20:2 The king’s terrifying anger ⁹⁸³  is like the roar of a lion;

whoever provokes him ⁹⁸⁴  sins against himself. ⁹⁸⁵ 

20:3 It is an honor for a person ⁹⁸⁶  to cease ⁹⁸⁷  from strife,

but every fool quarrels. ⁹⁸⁸ 

20:4 The sluggard will not plow ⁹⁸⁹  during the planting season, ⁹⁹⁰ 

so at harvest time he looks ⁹⁹¹  for the crop ⁹⁹²  but has nothing.

20:5 Counsel ⁹⁹³  in a person’s heart ⁹⁹⁴  is like ⁹⁹⁵  deep water, ⁹⁹⁶ 

but an understanding person ⁹⁹⁷  draws it out.

20:6 Many people profess their loyalty, ⁹⁹⁸ 

but a faithful person ⁹⁹⁹  – who can find? ¹⁰⁰⁰ 

20:7 The righteous person ¹⁰⁰¹  behaves in integrity; ¹⁰⁰² 

blessed are his children after him. ¹⁰⁰³ 

20:8 A king sitting on the throne to judge ¹⁰⁰⁴ 

separates out ¹⁰⁰⁵  all evil with his eyes. ¹⁰⁰⁶ 

20:9 Who can say, ¹⁰⁰⁷  “I have kept my heart clean; ¹⁰⁰⁸ 

I am pure ¹⁰⁰⁹  from my sin”?

20:10 Diverse weights and diverse measures ¹⁰¹⁰  –

the Lord abhors ¹⁰¹¹  both of them.

20:11 Even a young man ¹⁰¹²  is known ¹⁰¹³  by his actions,

whether his activity is pure and whether it is right. ¹⁰¹⁴ 

20:12 The ear that hears and the eye that sees ¹⁰¹⁵  –

the Lord has made them both. ¹⁰¹⁶ 

20:13 Do not love sleep, ¹⁰¹⁷  lest you become impoverished;

open your eyes so that ¹⁰¹⁸  you might be satisfied with food. ¹⁰¹⁹ 

20:14 “It’s worthless! It’s worthless!” ¹⁰²⁰  says the buyer, ¹⁰²¹ 

but when he goes on his way, he boasts. ¹⁰²² 

20:15 There is gold, and an abundance of rubies,

but ¹⁰²³  words of knowledge ¹⁰²⁴  are like ¹⁰²⁵  a precious jewel.

20:16 Take a man’s ¹⁰²⁶  garment ¹⁰²⁷  when he has given security for a stranger, ¹⁰²⁸ 

and when he gives surety for strangers, ¹⁰²⁹  hold him ¹⁰³⁰  in pledge.

20:17 Bread gained by deceit ¹⁰³¹  tastes sweet to a person, ¹⁰³² 

but afterward his mouth will be filled with gravel. ¹⁰³³ 

20:18 Plans ¹⁰³⁴  are established by counsel,

so ¹⁰³⁵  make war ¹⁰³⁶  with guidance.

20:19 The one who goes about gossiping ¹⁰³⁷  reveals secrets;

therefore do not associate ¹⁰³⁸  with someone who is always opening his mouth. ¹⁰³⁹ 

20:20 The one who curses ¹⁰⁴⁰  his father and his mother,

his lamp ¹⁰⁴¹  will be extinguished in the blackest ¹⁰⁴²  darkness.

20:21 An inheritance gained easily ¹⁰⁴³  in the beginning

will not be blessed ¹⁰⁴⁴  in the end. ¹⁰⁴⁵ 

20:22 Do not say, ¹⁰⁴⁶  “I will pay back ¹⁰⁴⁷  evil!”

Wait ¹⁰⁴⁸  for the Lord, so that he may vindicate you. ¹⁰⁴⁹ 

20:23 The Lord abhors ¹⁰⁵⁰  differing weights,

and dishonest scales are wicked. ¹⁰⁵¹ 

20:24 The steps of a person ¹⁰⁵²  are ordained by ¹⁰⁵³  the Lord –

so how can anyone ¹⁰⁵⁴  understand his own ¹⁰⁵⁵  way?

20:25 It is a snare ¹⁰⁵⁶  for a person ¹⁰⁵⁷  to rashly cry, ¹⁰⁵⁸  “Holy!”

and only afterward to consider ¹⁰⁵⁹  what he has vowed. ¹⁰⁶⁰ 

20:26 A wise king separates out ¹⁰⁶¹  the wicked;

he turns the threshing wheel over them. ¹⁰⁶² 

20:27 The human spirit ¹⁰⁶³  is like ¹⁰⁶⁴  the lamp ¹⁰⁶⁵  of the Lord,

searching all his innermost parts. ¹⁰⁶⁶ 

20:28 Loyal love and truth ¹⁰⁶⁷  preserve a king,

and his throne is upheld by loyal love. ¹⁰⁶⁸ 

20:29 The glory ¹⁰⁶⁹  of young men is their strength,

and the splendor ¹⁰⁷⁰  of old men is gray hair. ¹⁰⁷¹ 

20:30 Beatings and wounds cleanse away ¹⁰⁷²  evil,

and floggings cleanse ¹⁰⁷³  the innermost being. ¹⁰⁷⁴ 

21:1 The king’s heart ¹⁰⁷⁵  is in the hand ¹⁰⁷⁶  of the Lord like channels of water; ¹⁰⁷⁷ 

he turns it wherever he wants.

21:2 All of a person’s ways seem right in his own opinion, ¹⁰⁷⁸ 

but the Lord evaluates ¹⁰⁷⁹  the motives. ¹⁰⁸⁰ 

21:3 To do righteousness and justice

is more acceptable ¹⁰⁸¹  to the Lord than sacrifice. ¹⁰⁸² 

21:4 Haughty eyes and a proud heart –

the agricultural product ¹⁰⁸³  of the wicked is sin.

21:5 The plans of the diligent ¹⁰⁸⁴  lead ¹⁰⁸⁵  only to plenty, ¹⁰⁸⁶ 

but everyone who is hasty comes only to poverty. ¹⁰⁸⁷ 

21:6 Making a fortune ¹⁰⁸⁸  by a lying tongue is like ¹⁰⁸⁹  a vapor driven back and forth; ¹⁰⁹⁰ 

they seek death. ¹⁰⁹¹ 

21:7 The violence ¹⁰⁹²  done by the wicked ¹⁰⁹³  will drag them away

because ¹⁰⁹⁴  they refuse to do what is right. ¹⁰⁹⁵ 

21:8 The way of the guilty person ¹⁰⁹⁶  is devious, ¹⁰⁹⁷ 

but as for the pure, ¹⁰⁹⁸  his way is upright.

21:9 It is better to live on a corner of the housetop ¹⁰⁹⁹ 

than in a house in company ¹¹⁰⁰  with a quarrelsome wife. ¹¹⁰¹ 

21:10 The appetite ¹¹⁰²  of the wicked desires ¹¹⁰³  evil;

his neighbor is shown no favor ¹¹⁰⁴  in his eyes.

21:11 When a scorner is punished, the naive ¹¹⁰⁵  becomes wise;

when a wise person is instructed, ¹¹⁰⁶  he gains knowledge.

21:12 The Righteous One ¹¹⁰⁷  considers ¹¹⁰⁸  the house ¹¹⁰⁹  of the wicked;

he overthrows the wicked to their ruin. ¹¹¹⁰ 

21:13 The one who shuts his ears ¹¹¹¹  to the cry ¹¹¹²  of the poor,

he too will cry out and will not be answered. ¹¹¹³ 

21:14 A gift given ¹¹¹⁴  in secret subdues ¹¹¹⁵  anger,

and a bribe given secretly ¹¹¹⁶  subdues ¹¹¹⁷  strong wrath. ¹¹¹⁸ 

21:15 Doing ¹¹¹⁹  justice brings ¹¹²⁰  joy to the righteous

and terror ¹¹²¹  to those who do evil.

21:16 The one who wanders ¹¹²²  from the way of wisdom ¹¹²³ 

will end up ¹¹²⁴  in the company of the departed. ¹¹²⁵ 

21:17 The one who loves ¹¹²⁶  pleasure ¹¹²⁷  will be ¹¹²⁸  a poor person; ¹¹²⁹ 

whoever loves wine and anointing oil ¹¹³⁰  will not be rich.

21:18 The wicked become ¹¹³¹  a ransom ¹¹³²  for the righteous,

and the faithless ¹¹³³  are taken ¹¹³⁴  in the place of the upright.

21:19 It is better to live ¹¹³⁵  in a desert land ¹¹³⁶ 

than with a quarrelsome and easily-provoked ¹¹³⁷  woman.

21:20 There is desirable treasure and olive oil ¹¹³⁸  in the dwelling of the wise,

but a foolish person ¹¹³⁹  devours all he has. ¹¹⁴⁰ 

21:21 The one who pursues righteousness and love ¹¹⁴¹ 

finds life, bounty, ¹¹⁴²  and honor.

21:22 The wise person ¹¹⁴³  can scale ¹¹⁴⁴  the city of the mighty

and bring down the stronghold ¹¹⁴⁵  in which they trust. ¹¹⁴⁶ 

21:23 The one who guards his mouth and his tongue ¹¹⁴⁷ 

keeps his life ¹¹⁴⁸  from troubles. ¹¹⁴⁹ 

21:24 A proud ¹¹⁵⁰  and arrogant ¹¹⁵¹  person, whose name is “Scoffer,” ¹¹⁵² 

acts ¹¹⁵³  with overbearing pride. ¹¹⁵⁴ 

21:25 What the sluggard desires ¹¹⁵⁵  will kill him, ¹¹⁵⁶ 

for his hands ¹¹⁵⁷  refuse to work.

21:26 All day long he craves greedily, ¹¹⁵⁸ 

but the righteous gives and does not hold back. ¹¹⁵⁹ 

21:27 The wicked person’s sacrifice ¹¹⁶⁰  is an abomination;

how much more ¹¹⁶¹  when he brings it with evil intent! ¹¹⁶² 

21:28 A lying witness ¹¹⁶³  will perish, ¹¹⁶⁴ 

but the one who reports accurately speaks forever. ¹¹⁶⁵ 

21:29 A wicked person ¹¹⁶⁶  shows boldness with his face, ¹¹⁶⁷ 

but as for the upright, ¹¹⁶⁸  he discerns ¹¹⁶⁹  his ways.

21:30 There is no wisdom and there is no understanding,

and there is no counsel against ¹¹⁷⁰  the Lord. ¹¹⁷¹ 

21:31 A horse is prepared for the day of battle,

but the victory is from the Lord. ¹¹⁷² 

22:1 A good name ¹¹⁷³  is to be chosen ¹¹⁷⁴  rather than great wealth,

good favor ¹¹⁷⁵  more than silver or gold.

22:2 The rich and the poor meet together; ¹¹⁷⁶ 

the Lord is the creator of them both. ¹¹⁷⁷ 

22:3 A shrewd person ¹¹⁷⁸  sees danger ¹¹⁷⁹  and hides himself,

but the naive keep right on going ¹¹⁸⁰  and suffer for it. ¹¹⁸¹ 

22:4 The reward ¹¹⁸²  for humility ¹¹⁸³  and fearing the Lord ¹¹⁸⁴ 

is riches and honor and life.

22:5 Thorns and snares ¹¹⁸⁵  are in the path of the perverse,

but the one who guards himself keeps far from them.

22:6 Train ¹¹⁸⁶  a child ¹¹⁸⁷  in the way that he should go, ¹¹⁸⁸ 

and when he is old he will not turn from it. ¹¹⁸⁹ 

22:7 The rich rule over ¹¹⁹⁰  the poor,

and the borrower is servant ¹¹⁹¹  to the lender.

22:8 The one who sows ¹¹⁹²  iniquity will reap trouble,

and the rod of his fury ¹¹⁹³  will end.

22:9 A generous person ¹¹⁹⁴  will be blessed, ¹¹⁹⁵ 

for he gives some of his food ¹¹⁹⁶  to the poor.

22:10 Drive out the scorner ¹¹⁹⁷  and contention will leave;

strife and insults will cease. ¹¹⁹⁸ 

22:11 The one who loves a pure heart ¹¹⁹⁹ 

and whose speech is gracious ¹²⁰⁰  – the king will be his friend. ¹²⁰¹ 

22:12 The eyes of the Lord ¹²⁰²  guard knowledge, ¹²⁰³ 

but he overthrows the words of the faithless person. ¹²⁰⁴ 

22:13 The sluggard says, “There is a lion ¹²⁰⁵  outside!

I will be killed in the middle of the streets!” ¹²⁰⁶ 

22:14 The mouth ¹²⁰⁷  of an adulteress is like ¹²⁰⁸  a deep pit; ¹²⁰⁹ 

the one against whom the Lord is angry ¹²¹⁰  will fall into it. ¹²¹¹ 

22:15 Folly is bound up ¹²¹²  in the heart of a child, ¹²¹³ 

but the rod of discipline ¹²¹⁴  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 ¹²¹⁵  – both end up only in poverty.

The Sayings of the Wise ¹²¹⁶ 

22:17 Incline your ear ¹²¹⁷  and listen to the words of the wise,

and apply your heart to my instruction. ¹²¹⁸ 

22:18 For it is pleasing if ¹²¹⁹  you keep these sayings ¹²²⁰  within you,

and ¹²²¹  they are ready on your lips. ¹²²² 

22:19 So that ¹²²³  your confidence may be in the Lord,

I am making them known to you today ¹²²⁴  – even you.

22:20 Have I not written thirty sayings ¹²²⁵  for you,

sayings ¹²²⁶  of counsel and knowledge,

22:21 to show you true and reliable words, ¹²²⁷ 

so that you may give accurate answers ¹²²⁸  to those who sent you?

22:22 Do not exploit ¹²²⁹  a poor person because he is poor

and do not crush the needy in court, ¹²³⁰ 

22:23 for the Lord will plead their case ¹²³¹ 

and will rob those who are robbing ¹²³²  them.

22:24 Do not make friends with an angry person, ¹²³³ 

and do not associate with a wrathful person,

22:25 lest you learn ¹²³⁴  his ways

and entangle yourself in a snare. ¹²³⁵ 

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 ¹²³⁶  will be taken ¹²³⁷  right out from under you! ¹²³⁸ 

22:28 Do not move an ancient boundary stone ¹²³⁹ 

which was put in place by your ancestors. ¹²⁴⁰ 

22:29 Do you see a person skilled ¹²⁴¹  in his work?

He will take his position before kings;

he will not take his position ¹²⁴²  before obscure people. ¹²⁴³ 

23:1 When you sit down to eat with a ruler,

consider carefully ¹²⁴⁴  what ¹²⁴⁵  is before you,

23:2 and put a knife to your throat ¹²⁴⁶ 

if you possess a large appetite. ¹²⁴⁷ 

23:3 Do not crave that ruler’s ¹²⁴⁸  delicacies,

for ¹²⁴⁹  that food is deceptive. ¹²⁵⁰ 

23:4 Do not wear yourself out to become rich;

be wise enough to restrain yourself. ¹²⁵¹ 

23:5 When you gaze upon riches, ¹²⁵²  they are gone,

for they surely make wings for themselves,

and fly off into the sky like an eagle! ¹²⁵³ 

23:6 Do not eat the food of a stingy person, ¹²⁵⁴ 

do not crave his delicacies;

23:7 for he is ¹²⁵⁵  like someone calculating the cost ¹²⁵⁶  in his mind. ¹²⁵⁷ 

“Eat and drink,” he says to you,

but his heart is not with you;

23:8 you will vomit up ¹²⁵⁸  the little bit you have eaten,

and will have wasted your pleasant words. ¹²⁵⁹ 

23:9 Do not speak in the ears of a fool, ¹²⁶⁰ 

for he will despise the wisdom of your words. ¹²⁶¹ 

23:10 Do not move an ancient boundary stone,

or take over ¹²⁶²  the fields of the fatherless,

23:11 for their Protector ¹²⁶³  is strong;

he will plead their case against you. ¹²⁶⁴ 

23:12 Apply ¹²⁶⁵  your heart to instruction

and your ears to the words of knowledge.

23:13 Do not withhold discipline from a child;

even if you strike him with the rod, he will not die.

23:14 If you strike ¹²⁶⁶  him with the rod,

you will deliver him ¹²⁶⁷  from death. ¹²⁶⁸ 

23:15 My child, ¹²⁶⁹  if your heart is wise,

then my heart also will be glad;

23:16 my soul ¹²⁷⁰  will rejoice

when your lips speak what is right. ¹²⁷¹ 

23:17 Do not let your heart envy ¹²⁷²  sinners,

but rather be zealous in fearing the Lord ¹²⁷³  all the time.

23:18 For surely there is a future, ¹²⁷⁴ 

and your hope will not be cut off. ¹²⁷⁵ 

23:19 Listen, my child, ¹²⁷⁶  and be wise,

and guide your heart on the right way.

23:20 Do not spend time ¹²⁷⁷  among drunkards, ¹²⁷⁸ 

among those who eat too much ¹²⁷⁹  meat,

23:21 because drunkards and gluttons become impoverished,

and drowsiness ¹²⁸⁰  clothes them with rags. ¹²⁸¹ 

23:22 Listen to your father who begot you,

and do not despise your mother when she is old.

23:23 Acquire ¹²⁸²  truth and do not sell it –

wisdom, and discipline, and understanding.

23:24 The father of a righteous person will rejoice greatly; ¹²⁸³ 

whoever fathers a wise child ¹²⁸⁴  will have joy in him.

23:25 May your father and your mother have joy;

may she who bore you rejoice. ¹²⁸⁵ 

23:26 Give me your heart, my son, ¹²⁸⁶ 

and let your eyes observe my ways;

23:27 for a prostitute is like ¹²⁸⁷  a deep pit;

a harlot ¹²⁸⁸  is like ¹²⁸⁹  a narrow well. ¹²⁹⁰ 

23:28 Indeed, she lies in wait like a robber, ¹²⁹¹ 

and increases the unfaithful ¹²⁹²  among men. ¹²⁹³ 

23:29 Who has woe? ¹²⁹⁴  Who has sorrow?

Who has contentions? Who has complaints?

Who has wounds without cause? Who has dullness ¹²⁹⁵  of the eyes?

23:30 Those who linger over wine,

those who go looking for mixed wine. ¹²⁹⁶ 

23:31 Do not look on the wine when it is red,

when it sparkles ¹²⁹⁷  in the cup,

when it goes down smoothly. ¹²⁹⁸ 

23:32 Afterward ¹²⁹⁹  it bites like a snake,

and stings like a viper.

23:33 Your eyes will see strange things, ¹³⁰⁰ 

and your mind will speak perverse things.

23:34 And you will be like one who lies down in the midst ¹³⁰¹  of the sea,

and like one who lies down on the top of the rigging. ¹³⁰² 

23:35 You will say, ¹³⁰³  “They have struck me, but I am not harmed!

They beat me, but I did not know it! ¹³⁰⁴ 

When will I awake? I will look for another drink.” ¹³⁰⁵ 

24:1 Do not envy evil people, ¹³⁰⁶ 

do not desire ¹³⁰⁷  to be with them;

24:2 for their hearts contemplate violence,

and their lips speak harm. ¹³⁰⁸ 

24:3 By ¹³⁰⁹  wisdom a house is built, ¹³¹⁰ 

and through understanding it is established;

24:4 by knowledge its rooms are filled

with all kinds of precious and pleasing treasures.

24:5 A wise warrior ¹³¹¹  is strong, ¹³¹² 

and a man of knowledge makes his strength stronger;

24:6 for with guidance you wage your war,

and with numerous advisers there is victory. ¹³¹³ 

24:7 Wisdom is unattainable ¹³¹⁴  for a fool;

in court ¹³¹⁵  he does not open his mouth. ¹³¹⁶ 

24:8 The one who plans to do evil

will be called a scheming person. ¹³¹⁷ 

24:9 A foolish scheme ¹³¹⁸  is sin,

and the scorner is an abomination to people. ¹³¹⁹ 

24:10 If you faint ¹³²⁰  in the day of trouble, ¹³²¹ 

your strength is small! ¹³²² 

24:11 Deliver those being taken away to death,

and hold back those slipping to the slaughter. ¹³²³ 

24:12 If you say, “But we did not know about this,”

does not the one who evaluates ¹³²⁴  hearts consider?

Does not the one who guards your life know?

Will he not repay each person according to his deeds? ¹³²⁵ 

24:13 Eat honey, ¹³²⁶  my child, for it is good,

and honey from the honeycomb is sweet to your taste.

24:14 Likewise, know ¹³²⁷  that wisdom is sweet ¹³²⁸  to your soul;

if you find it, ¹³²⁹  you will have a future, ¹³³⁰ 

and your hope will not be cut off.

24:15 Do not lie in wait like the wicked ¹³³¹  against the place where the righteous live;

do not assault ¹³³²  his home.

24:16 Although ¹³³³  a righteous person may fall seven times, he gets up again,

but the wicked will be brought down ¹³³⁴  by calamity.

24:17 Do not rejoice when your enemy falls, ¹³³⁵ 

and when he stumbles do not let your heart rejoice,

24:18 lest the Lord see it, and be displeased, ¹³³⁶ 

and turn his wrath away from him. ¹³³⁷ 

24:19 Do not fret because of evil people

or be envious of wicked people,

24:20 for the evil person has no future, ¹³³⁸ 

and the lamp of the wicked will be extinguished. ¹³³⁹ 

24:21 Fear the Lord, my child, ¹³⁴⁰  as well as the king,

and do not associate ¹³⁴¹  with rebels, ¹³⁴² 

24:22 for suddenly their destruction will overtake them, ¹³⁴³ 

and who knows the ruinous judgment both the Lord and the king can bring? ¹³⁴⁴ 

Further Sayings of the Wise

24:23 These sayings also are from the wise:

To show partiality ¹³⁴⁵  in judgment is terrible: ¹³⁴⁶ 

24:24 The one who says to the guilty, ¹³⁴⁷  “You are innocent,” ¹³⁴⁸ 

peoples will curse him, and nations will denounce ¹³⁴⁹  him.

24:25 But there will be delight ¹³⁵⁰  for those who convict ¹³⁵¹  the guilty, ¹³⁵² 

and a pleasing blessing ¹³⁵³  will come on them.

24:26 Like a kiss on the lips ¹³⁵⁴ 

is the one who gives an honest answer.

24:27 Establish your work outside and get your fields ready;

afterward build ¹³⁵⁵  your house. ¹³⁵⁶ 

24:28 Do not be a witness against your neighbor without cause, ¹³⁵⁷ 

and do not deceive with your words. ¹³⁵⁸ 

24:29 Do not say, “I will do to him just as he has done to me;

I will pay him back ¹³⁵⁹  according to what he has done.” ¹³⁶⁰ 

24:30 I passed by the field of a sluggard,

by the vineyard of one who lacks wisdom. ¹³⁶¹ 

24:31 I saw ¹³⁶²  that thorns had grown up all over it,

the ground ¹³⁶³  was covered with weeds,

and its stone wall was broken down.

24:32 When I saw this, I gave careful consideration to it; ¹³⁶⁴ 

I received instruction from what I saw: ¹³⁶⁵ 

24:33 “A little sleep, a little slumber,

a little folding of the hands to relax,

24:34 and your poverty will come like a bandit,

and your need like an armed robber.” ¹³⁶⁶ 

Proverbs of Solomon Collected by Hezekiah

25:1 These also are proverbs of Solomon,

which the men of King Hezekiah of Judah copied: ¹³⁶⁷ 

25:2 It is the glory of God ¹³⁶⁸  to conceal ¹³⁶⁹  a matter,

and it is the glory of a king to search out a matter.

25:3 As the heaven is high ¹³⁷⁰  and the earth is deep

so the hearts of kings are unsearchable. ¹³⁷¹ 

25:4 Remove the dross from the silver,

and material ¹³⁷²  for the silversmith will emerge;

25:5 remove the wicked from before the king, ¹³⁷³ 

and his throne ¹³⁷⁴  will be established in righteousness. ¹³⁷⁵ 

25:6 Do not honor yourself before the king,

and do not stand in the place of great men;

25:7 for it is better for him ¹³⁷⁶  to say to you, “Come up here,” ¹³⁷⁷ 

than to put you lower ¹³⁷⁸  before a prince,

whom your eyes have seen. ¹³⁷⁹ 

25:8 Do not go out hastily to litigation, ¹³⁸⁰ 

or ¹³⁸¹  what will you do afterward

when your neighbor puts you to shame?

25:9 When you argue a case ¹³⁸²  with your neighbor,

do not reveal the secret of another person, ¹³⁸³ 

25:10 lest the one who hears it put you to shame

and your infamy ¹³⁸⁴  will never go away.

25:11 Like apples of gold in settings of silver, ¹³⁸⁵ 

so is a word skillfully spoken. ¹³⁸⁶ 

25:12 Like an earring of gold and an ornament of fine gold, ¹³⁸⁷ 

so is a wise reprover to the ear of the one who listens. ¹³⁸⁸ 

25:13 Like the cold of snow in the time of harvest, ¹³⁸⁹ 

so is a faithful messenger to those who send him,

for he refreshes the heart ¹³⁹⁰  of his masters.

25:14 Like cloudy skies and wind that produce no rain, ¹³⁹¹ 

so is the one who boasts ¹³⁹²  of a gift not given. ¹³⁹³ 

25:15 Through patience ¹³⁹⁴  a ruler can be persuaded, ¹³⁹⁵ 

and a soft tongue ¹³⁹⁶  can break a bone. ¹³⁹⁷ 

25:16 When you find ¹³⁹⁸  honey, eat only what is sufficient for you,

lest you become stuffed ¹³⁹⁹  with it and vomit it up. ¹⁴⁰⁰ 

25:17 Don’t set foot too frequently ¹⁴⁰¹  in your neighbor’s house,

lest he become weary ¹⁴⁰²  of you and hate you.

25:18 Like a club or a sword or a sharp arrow, ¹⁴⁰³ 

so is the one who testifies against ¹⁴⁰⁴  his neighbor as a false witness. ¹⁴⁰⁵ 

25:19 Like a bad tooth or a foot out of joint, ¹⁴⁰⁶ 

so is confidence ¹⁴⁰⁷  in an unfaithful person at the time of trouble. ¹⁴⁰⁸ 

25:20 Like one who takes off a garment on a cold day, ¹⁴⁰⁹ 

or like vinegar poured on soda, ¹⁴¹⁰ 

so is one who sings songs to a heavy heart. ¹⁴¹¹ 

25:21 If your enemy is hungry, give him food to eat,

and if he is thirsty, give him water to drink,

25:22 for you will heap coals of fire on his head, ¹⁴¹² 

and the Lord will reward you. ¹⁴¹³ 

25:23 The north wind ¹⁴¹⁴  brings forth rain,

and a gossiping tongue ¹⁴¹⁵  brings forth ¹⁴¹⁶  an angry look. ¹⁴¹⁷ 

25:24 It is better to live on a corner of the housetop

than in a house in company with a quarrelsome wife. ¹⁴¹⁸ 

25:25 Like cold water to a weary person, ¹⁴¹⁹ 

so is good news from a distant land. ¹⁴²⁰ 

25:26 Like a muddied ¹⁴²¹  spring and a polluted ¹⁴²²  well,

so is a righteous person who gives way ¹⁴²³  before the wicked.

25:27 It is not good ¹⁴²⁴  to eat too much honey,

nor is it honorable for people to seek their own glory. ¹⁴²⁵ 

25:28 Like a city that is broken down and without a wall,

so is a person who cannot control his temper. ¹⁴²⁶ 

26:1 Like snow in summer or rain in harvest,

so honor ¹⁴²⁷  is not fitting for a fool. ¹⁴²⁸ 

26:2 Like a fluttering bird or like a flying swallow,

so a curse without cause ¹⁴²⁹  does not come to rest. ¹⁴³⁰ 

26:3 A whip for the horse and a bridle for the donkey,

and a rod for the backs of fools! ¹⁴³¹ 

26:4 Do not answer a fool according to his folly, ¹⁴³² 

lest you yourself also be like him. ¹⁴³³ 

26:5 Answer a fool according to his folly, ¹⁴³⁴ 

lest he be wise in his own estimation. ¹⁴³⁵ 

26:6 Like cutting off the feet or drinking violence, ¹⁴³⁶ 

so is sending ¹⁴³⁷  a message by the hand of a fool. ¹⁴³⁸ 

26:7 Like legs that hang limp ¹⁴³⁹  from the lame,

so ¹⁴⁴⁰  is a proverb ¹⁴⁴¹  in the mouth of fools.

26:8 Like tying a stone in a sling, ¹⁴⁴² 

so is giving honor to a fool.

26:9 Like a thorn ¹⁴⁴³  that goes into the hand of a drunkard,

so is a proverb in the mouth of a fool. ¹⁴⁴⁴ 

26:10 Like an archer who wounds at random, ¹⁴⁴⁵ 

so is the one who hires ¹⁴⁴⁶  a fool or hires any passer-by.

26:11 Like a dog that returns to its vomit, ¹⁴⁴⁷ 

so a fool repeats his folly. ¹⁴⁴⁸ 

26:12 Do you see ¹⁴⁴⁹  a man wise in his own eyes? ¹⁴⁵⁰ 

There is more hope for a fool ¹⁴⁵¹  than for him.

26:13 The sluggard ¹⁴⁵²  says, “There is a lion in the road!

A lion in the streets!” ¹⁴⁵³ 

26:14 Like ¹⁴⁵⁴  a door that turns on its hinges, ¹⁴⁵⁵ 

so a sluggard turns ¹⁴⁵⁶  on his bed.

26:15 The sluggard plunges ¹⁴⁵⁷  his hand in the dish;

he is too lazy to bring it back to his mouth. ¹⁴⁵⁸ 

26:16 The sluggard is wiser in his own estimation ¹⁴⁵⁹ 

than seven people who respond with good sense. ¹⁴⁶⁰ 

26:17 Like one who grabs a wild dog by the ears, ¹⁴⁶¹ 

so is the person passing by who becomes furious ¹⁴⁶²  over a quarrel not his own.

26:18 Like a madman ¹⁴⁶³  who shoots

firebrands and deadly arrows, ¹⁴⁶⁴ 

26:19 so is a person ¹⁴⁶⁵  who deceives his neighbor,

and says, “Was I not only joking?” ¹⁴⁶⁶ 

26:20 Where there is no wood, a fire goes out,

and where there is no gossip, ¹⁴⁶⁷  contention ceases. ¹⁴⁶⁸ 

26:21 Like charcoal is to burning coals, and wood to fire,

so is a contentious person ¹⁴⁶⁹  to kindle strife. ¹⁴⁷⁰ 

26:22 The words of a gossip are like delicious morsels;

they go down into a person’s innermost being. ¹⁴⁷¹ 

26:23 Like a coating of glaze ¹⁴⁷²  over earthenware

are fervent ¹⁴⁷³  lips with an evil heart. ¹⁴⁷⁴ 

26:24 The one who hates others disguises ¹⁴⁷⁵  it with his lips,

but he stores up ¹⁴⁷⁶  deceit within him. ¹⁴⁷⁷ 

26:25 When ¹⁴⁷⁸  he speaks graciously, ¹⁴⁷⁹  do not believe him, ¹⁴⁸⁰ 

for there are seven ¹⁴⁸¹  abominations ¹⁴⁸²  within him.

26:26 Though his ¹⁴⁸³  hatred may be concealed ¹⁴⁸⁴  by deceit,

his evil will be uncovered ¹⁴⁸⁵  in the assembly.

26:27 The one who digs a pit ¹⁴⁸⁶  will fall into it;

the one who rolls a stone – it will come back on him.

26:28 A lying tongue ¹⁴⁸⁷  hates those crushed by it,

and a flattering mouth works ruin. ¹⁴⁸⁸ 

27:1 Do not boast ¹⁴⁸⁹  about tomorrow; ¹⁴⁹⁰ 

for you do not know ¹⁴⁹¹  what a day may bring forth.

27:2 Let another ¹⁴⁹²  praise you, and not your own mouth; ¹⁴⁹³ 

someone else, ¹⁴⁹⁴  and not your own lips.

27:3 A stone is heavy and sand is weighty,

but vexation ¹⁴⁹⁵  by a fool is more burdensome ¹⁴⁹⁶  than the two of them.

27:4 Wrath is cruel and anger is overwhelming, ¹⁴⁹⁷ 

but who can stand before jealousy? ¹⁴⁹⁸ 

27:5 Better is open ¹⁴⁹⁹  rebuke

than hidden ¹⁵⁰⁰  love.

27:6 Faithful ¹⁵⁰¹  are the wounds of a friend,

but the kisses ¹⁵⁰²  of an enemy are excessive. ¹⁵⁰³ 

27:7 The one whose appetite ¹⁵⁰⁴  is satisfied loathes honey,

but to the hungry mouth ¹⁵⁰⁵  every bitter thing is sweet.

27:8 Like a bird that wanders ¹⁵⁰⁶  from its nest,

so is a person who wanders from his home. ¹⁵⁰⁷ 

27:9 Ointment and incense make the heart rejoice, ¹⁵⁰⁸ 

likewise the sweetness of one’s friend from sincere counsel. ¹⁵⁰⁹ 

27:10 Do not forsake your friend and your father’s friend,

and do not enter your brother’s house in the day of your disaster;

a neighbor nearby is better than a brother far away. ¹⁵¹⁰ 

27:11 Be wise, my son, ¹⁵¹¹  and make my heart glad,

so that I may answer ¹⁵¹²  anyone who taunts me. ¹⁵¹³ 

27:12 A shrewd person sees danger and hides himself,

but the naive keep right on going ¹⁵¹⁴  and suffer for it.

27:13 Take a man’s ¹⁵¹⁵  garment when he has given security for a stranger,

and when he gives surety for a stranger, ¹⁵¹⁶  hold him in pledge. ¹⁵¹⁷ 

27:14 If someone blesses ¹⁵¹⁸  his neighbor with a loud voice early in the morning, ¹⁵¹⁹ 

it will be counted as a curse to him. ¹⁵²⁰ 

27:15 A continual dripping on a rainy day

and a contentious wife ¹⁵²¹  are alike. ¹⁵²² 

27:16 Whoever hides her hides the wind ¹⁵²³ 

or grasps ¹⁵²⁴  oil with his right hand. ¹⁵²⁵ 

27:17 As ¹⁵²⁶  iron sharpens ¹⁵²⁷  iron,

so a person ¹⁵²⁸  sharpens his friend. ¹⁵²⁹ 

27:18 The one who tends a fig tree ¹⁵³⁰  will eat its fruit, ¹⁵³¹ 

and whoever takes care of ¹⁵³²  his master will be honored.

27:19 As in water the face is reflected as a face, ¹⁵³³ 

so a person’s heart ¹⁵³⁴  reflects the person.

27:20 As ¹⁵³⁵  Death and Destruction are never satisfied, ¹⁵³⁶ 

so the eyes of a person ¹⁵³⁷  are never satisfied. ¹⁵³⁸ 

27:21 As the crucible is for silver and the furnace is for gold, ¹⁵³⁹ 

so a person ¹⁵⁴⁰  is proved ¹⁵⁴¹  by the praise he receives. ¹⁵⁴² 

27:22 If you should pound ¹⁵⁴³  the fool in the mortar

among the grain ¹⁵⁴⁴  with the pestle,

his foolishness would not depart from him. ¹⁵⁴⁵ 

27:23 Pay careful attention to ¹⁵⁴⁶  the condition of your flocks, ¹⁵⁴⁷ 

give careful attention ¹⁵⁴⁸  to your herds,

27:24 for riches do not last ¹⁵⁴⁹  forever,

nor does a crown last ¹⁵⁵⁰  from generation to generation.

27:25 When the hay is removed and new grass appears,

and the grass from the hills is gathered in,

27:26 the lambs will be for your clothing,

and the goats will be for the price of a field. ¹⁵⁵¹ 

27:27 And there will be enough goat’s milk for your food, ¹⁵⁵² 

for the food of your household,

and for the sustenance ¹⁵⁵³  of your servant girls.

28:1 The wicked person flees when there is no one pursuing, ¹⁵⁵⁴ 

but the righteous person is as confident ¹⁵⁵⁵  as a lion.

28:2 When a country is rebellious ¹⁵⁵⁶  it has many princes, ¹⁵⁵⁷ 

but by someone who is discerning and knowledgeable ¹⁵⁵⁸  order is maintained. ¹⁵⁵⁹ 

28:3 A poor person ¹⁵⁶⁰  who oppresses the weak

is like ¹⁵⁶¹  a driving rain without food. ¹⁵⁶² 

28:4 Those who forsake the law ¹⁵⁶³  praise the wicked, ¹⁵⁶⁴ 

but those who keep the law contend ¹⁵⁶⁵  with them.

28:5 Evil people ¹⁵⁶⁶  do not understand justice, ¹⁵⁶⁷ 

but those who seek the Lord ¹⁵⁶⁸  understand it all.

28:6 A poor person ¹⁵⁶⁹  who walks in his integrity is better

than one who is perverse in his ways ¹⁵⁷⁰  even though ¹⁵⁷¹  he is rich. ¹⁵⁷² 

28:7 The one who keeps the law ¹⁵⁷³  is a discerning child, ¹⁵⁷⁴ 

but a companion of gluttons brings shame ¹⁵⁷⁵  to his parents. ¹⁵⁷⁶ 

28:8 The one who increases his wealth by increasing interest ¹⁵⁷⁷ 

gathers it for someone who is gracious ¹⁵⁷⁸  to the needy.

28:9 The one who turns away his ear ¹⁵⁷⁹  from hearing the law,

even his prayer ¹⁵⁸⁰  is an abomination. ¹⁵⁸¹ 

28:10 The one who leads the upright astray in an evil way

will himself fall into his own pit, ¹⁵⁸² 

but the blameless will inherit what is good. ¹⁵⁸³ 

28:11 A rich person ¹⁵⁸⁴  is wise in his own eyes, ¹⁵⁸⁵ 

but a discerning poor person can evaluate him properly. ¹⁵⁸⁶ 

28:12 When the righteous rejoice, ¹⁵⁸⁷  great is the glory, ¹⁵⁸⁸ 

but when the wicked rise to power, people are sought out. ¹⁵⁸⁹ 

28:13 The one who covers ¹⁵⁹⁰  his transgressions will not prosper, ¹⁵⁹¹ 

but whoever confesses them and forsakes them will find mercy. ¹⁵⁹² 

28:14 Blessed is the one who is always cautious, ¹⁵⁹³ 

but whoever hardens his heart ¹⁵⁹⁴  will fall into evil.

28:15 Like ¹⁵⁹⁵  a roaring lion or a roving bear, ¹⁵⁹⁶ 

so is a wicked ruler over a poor people. ¹⁵⁹⁷ 

28:16 The prince who is a great oppressor lacks wisdom, ¹⁵⁹⁸ 

but the one who hates ¹⁵⁹⁹  unjust gain will prolong his days.

28:17 The one who is tormented ¹⁶⁰⁰  by the murder ¹⁶⁰¹  of another will flee to the pit; ¹⁶⁰² 

let no one support him.

28:18 The one who walks blamelessly will be delivered, ¹⁶⁰³ 

but whoever is perverse in his ways will fall ¹⁶⁰⁴  at once. ¹⁶⁰⁵ 

28:19 The one who works his land will be satisfied with food, ¹⁶⁰⁶ 

but whoever chases daydreams ¹⁶⁰⁷  will have his fill ¹⁶⁰⁸  of poverty.

28:20 A faithful person ¹⁶⁰⁹  will have an abundance of blessings,

but the one who hastens ¹⁶¹⁰  to gain riches will not go unpunished.

28:21 To show partiality ¹⁶¹¹  is terrible, ¹⁶¹² 

for a person will transgress over the smallest piece of bread. ¹⁶¹³ 

28:22 The stingy person ¹⁶¹⁴  hastens after riches

and does not know that poverty will overtake him. ¹⁶¹⁵ 

28:23 The one who reproves ¹⁶¹⁶  another ¹⁶¹⁷  will in the end ¹⁶¹⁸  find more favor

than the one who flatters ¹⁶¹⁹  with the tongue.

28:24 The one who robs ¹⁶²⁰  his father and mother and says, “There is no transgression,”

is a companion ¹⁶²¹  to the one ¹⁶²²  who destroys.

28:25 The greedy person ¹⁶²³  stirs up dissension, ¹⁶²⁴ 

but the one who trusts ¹⁶²⁵  in the Lord will prosper. ¹⁶²⁶ 

28:26 The one who trusts in his own heart ¹⁶²⁷  is a fool,

but the one who walks in wisdom ¹⁶²⁸  will escape. ¹⁶²⁹ 

28:27 The one who gives to the poor will not lack, ¹⁶³⁰ 

but whoever shuts his eyes to them ¹⁶³¹  will receive ¹⁶³²  many curses. ¹⁶³³ 

28:28 When the wicked gain control, ¹⁶³⁴  people ¹⁶³⁵  hide themselves, ¹⁶³⁶ 

but when they perish, ¹⁶³⁷  the righteous increase.

29:1 The one who stiffens his neck ¹⁶³⁸  after numerous rebukes ¹⁶³⁹ 

will suddenly be destroyed ¹⁶⁴⁰  without remedy. ¹⁶⁴¹ 

29:2 When the righteous become numerous, ¹⁶⁴²  the people rejoice;

when the wicked rule, the people groan. ¹⁶⁴³ 

29:3 The man ¹⁶⁴⁴  who loves wisdom brings joy to his father, ¹⁶⁴⁵ 

but whoever associates ¹⁶⁴⁶  with prostitutes wastes ¹⁶⁴⁷  his wealth. ¹⁶⁴⁸ 

29:4 A king brings stability ¹⁶⁴⁹  to a land ¹⁶⁵⁰  by justice,

but one who exacts tribute ¹⁶⁵¹  tears it down.

29:5 The one ¹⁶⁵²  who flatters ¹⁶⁵³  his neighbor

spreads a net ¹⁶⁵⁴  for his steps. ¹⁶⁵⁵ 

29:6 In the transgression of an evil person there is a snare, ¹⁶⁵⁶ 

but a righteous person can sing ¹⁶⁵⁷  and rejoice. ¹⁶⁵⁸ 

29:7 The righteous person cares for ¹⁶⁵⁹  the legal rights ¹⁶⁶⁰  of the poor;

the wicked does not understand such ¹⁶⁶¹  knowledge.

29:8 Scornful people ¹⁶⁶²  inflame ¹⁶⁶³  a city, ¹⁶⁶⁴ 

but those who are wise turn away wrath.

29:9 If a wise person ¹⁶⁶⁵  goes to court ¹⁶⁶⁶  with a foolish person,

there is no peace ¹⁶⁶⁷  whether he is angry or laughs. ¹⁶⁶⁸ 

29:10 Bloodthirsty people ¹⁶⁶⁹  hate someone with integrity; ¹⁶⁷⁰ 

as for the upright, they seek his life. ¹⁶⁷¹ 

29:11 A fool lets fly with all his temper, ¹⁶⁷² 

but a wise person keeps it back. ¹⁶⁷³ 

29:12 If a ruler listens to ¹⁶⁷⁴  lies, ¹⁶⁷⁵ 

all his ministers ¹⁶⁷⁶  will be wicked. ¹⁶⁷⁷ 

29:13 The poor person and the oppressor ¹⁶⁷⁸  have this in common: ¹⁶⁷⁹ 

the Lord gives light ¹⁶⁸⁰  to the eyes of them both.

29:14 If a king judges the poor in truth, ¹⁶⁸¹ 

his throne ¹⁶⁸²  will be established forever.

29:15 A rod and reproof ¹⁶⁸³  impart ¹⁶⁸⁴  wisdom,

but a child who is unrestrained ¹⁶⁸⁵  brings shame ¹⁶⁸⁶  to his mother. ¹⁶⁸⁷ 

29:16 When the wicked increase, ¹⁶⁸⁸  transgression increases,

but the righteous will see ¹⁶⁸⁹  their downfall.

29:17 Discipline your child, and he will give you rest; ¹⁶⁹⁰ 

he will bring you ¹⁶⁹¹  happiness. ¹⁶⁹² 

29:18 When there is no prophetic vision ¹⁶⁹³  the people cast off restraint, ¹⁶⁹⁴ 

but the one who keeps the law, ¹⁶⁹⁵  blessed is he! ¹⁶⁹⁶ 

29:19 A servant ¹⁶⁹⁷  cannot be corrected ¹⁶⁹⁸  by words,

for although ¹⁶⁹⁹  he understands, there is no answer. ¹⁷⁰⁰ 

29:20 Do you see someone ¹⁷⁰¹  who is hasty in his words? ¹⁷⁰² 

There is more hope for a fool than for him. ¹⁷⁰³ 

29:21 If ¹⁷⁰⁴  someone pampers his servant from youth,

he will be a weakling ¹⁷⁰⁵  in the end.

29:22 An angry person ¹⁷⁰⁶  stirs up dissension,

and a wrathful person ¹⁷⁰⁷  is abounding in transgression. ¹⁷⁰⁸ 

29:23 A person’s pride ¹⁷⁰⁹  will bring him low, ¹⁷¹⁰ 

but one who has a lowly spirit ¹⁷¹¹  will gain honor.

29:24 Whoever shares with a thief ¹⁷¹²  is his own enemy; ¹⁷¹³ 

he hears the oath to testify, ¹⁷¹⁴  but does not talk.

29:25 The fear of people ¹⁷¹⁵  becomes ¹⁷¹⁶  a snare, ¹⁷¹⁷ 

but whoever trusts in the Lord will be set on high. ¹⁷¹⁸ 

29:26 Many people seek the face ¹⁷¹⁹  of a ruler,

but it is from the Lord that one receives justice. ¹⁷²⁰ 

29:27 An unjust person is an abomination to the righteous,

and the one who lives an upright life is an abomination to the wicked. ¹⁷²¹ 

[10:1]  ¹ sn Beginning with ch. 10 there is a difference in the form of the material contained in the book of Proverbs. No longer are there long admonitions, but the actual proverbs, short aphorisms dealing with right or wrong choices. Other than a few similar themes grouped together here and there, there is no arrangement to the material as a whole. It is a long collection of approximately 400 proverbs.

[10:1]  ² tn Heb “son.”

[10:1]  ³ tn The imperfect tense describes progressive or habitual action, translated here with an English present tense. These fit the nature of proverbs which are general maxims, and not necessarily absolutes or universal truths. One may normally expect to find what the proverb notes, and one should live according to its instructions in the light of those expectations; but one should not be surprised if from time to time there is an exception. The fact that there may be an exception does not diminish the need to live by the sayings.

[10:1]  ⁴ tn Heb “son.”

[10:1]  ⁵ tn Heb “grief of his mother.” The noun “grief” is in construct, and “mother” is an objective genitive. The saying declares that the consequences of wisdom or folly affects the parents.

[10:2]  ⁶ tn Heb “treasures of wickedness” (so KJV, ASV); NASB “Ill-gotten gains”; TEV “Wealth that you get by dishonesty.”

[10:2]  ⁷ sn The term “righteousness” here means honesty (cf. TEV). Wealth has limited value even if gained honestly; but honesty delivers from mortal danger.

[10:2]  ⁸ tn Heb “death.” This could refer to literal death, but it is probably figurative here for mortal danger or ruin.

[10:3]  ⁹ tn Heb “does not allow…to go hungry.” The expression “The Lord does not allow the appetite of the righteous to go hungry” is an example of tapeinosis – a figurative expression stated in the negative to emphasize the positive: The Lord satisfies the appetite of the righteous.

[10:3]  ¹⁰ tn The term נֶפֶשׁ (nefesh) means “soul” but its root meaning is “throat” and it has a broad range of meanings; here it denotes “appetite” (BDB 660 s.v. 5.a; see, e.g., Pss 63:6; 107:9; Prov 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). The term could denote “desire” (BDB 660 s.v. 6.a) which would include the inner urge for success. By contrast, the wicked live unfulfilled lives – as far as spiritual values are concerned.

[10:3]  ¹¹ tn Heb “thrusts away” (cf. ASV, NASB); NLT “refuses to satisfy.” The verb הָדַף (hadaf) means “to thrust away; to push; to drive,” either to depose or reject (BDB 213 s.v.).

[10:3]  ¹² tn This verse contrasts the “appetite” of the righteous with the “craving” of the wicked. This word הַוַּה (havvah, “craving”) means “desire” often in a bad sense, as ‘the desire of the wicked,” which could not be wholesome (Ps 52:9).

[10:4]  ¹³ tn Heb “a palm of slackness.” The genitive noun רְמִיָּה (remiyyah, “slackness”) functions as an attributive adjective: “a slack palm” (BDB 941 s.v.). The term כַף (khaf, “palm”) is a synecdoche of part (= palm) for the whole person (= one who works with his hands). The hand is emphasized because it is the instrument of physical labor. The “slack hand” is contrasted with the “diligent hand.” A slack hand refers to a lazy worker or careless work that such hands produce. See N. C. Habel, “Wisdom, Wealth, and Poverty Paradigms in the Book of Proverbs,” BiBh 14 (1988): 28-49.

[10:4]  ¹⁴ tc The MT reads רָאשׁ (ra’sh, “poor”) which is the plene spelling of רָשׁ (rash, “poor [person]”; HALOT 1229-30 s.v. רֵישׁ). Both Tg. Prov 10:4 and LXX reflect an alternate vocalization רִישׁ (rish, “poverty”) which is from the same root, and essentially means the same thing.

[10:4]  tn Heb “causes poverty.” The expression is literally, “the palm of slackness causes poverty.”

[10:4]  ¹⁵ tn Heb “but the hand of the diligent” (so KJV, NAB, NASB, NRSV). The genitive noun חָרוּצִים (kharutsim, “diligence”) functions as an attributive adjective: “a diligent hand.” The noun חָרוּצִים (kharutsim) uses the plural form because the plural is often used for abstract moral qualities. The term יָד (yad, “hand”) is a synecdoche of part (= “hand”) for the whole person (= “the one who works with his hands”). The hand is emphasized because it is the instrument of physical labor.

[10:4]  ¹⁶ tn Heb “makes rich” (so NASB, NRSV). The Hiphil verb is used in a causative sense; literally, “the hand of the diligent makes rich.”

[10:5]  ¹⁷ tn The direct object “crops” does not appear in the Hebrew but is implied by the verb; it is supplied in the translation for the sake of smoothness.

[10:5]  ¹⁸ tn Heb “prudent.” The term מַשְׂכִּיל (maskil) refers to a wise and so successful person. He seizes the opportunity, knowing the importance of the season.

[10:5]  ¹⁹ sn The term “sleeps” is figurative, an implied comparison that has become idiomatic (like the contemporary English expression “asleep on the job”). It means that this individual is lazy or oblivious to the needs of the hour.

[10:5]  ²⁰ tn The phrase “to himself” does not appear in the Hebrew text, but is supplied for the sake of clarity. Another option is “to his father.”

[10:6]  ²¹ sn The word “blessings” has the sense of gifts, enrichments, that is, the rewards or the results of being righteous. The blessings come either from the people the righteous deal with, or from God. CEV understands the blessings as praise for good behavior (“Everyone praises good people”).

[10:6]  ²² tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.

[10:6]  ²³ tn Heb “covers.” Behind the speech of the wicked is aggressive violence (W. McKane, Proverbs [OTL], 422).

[10:6]  ²⁴ tn The syntax of this line is ambiguous. The translation takes “the mouth of the wicked” as the nominative subject and “violence” as the accusative direct object; however, the subject might be “violence,” hence: “violence covers the mouth of the wicked” (cf. KJV, ASV, NIV).

[10:7]  ²⁵ sn “Memory” (זֵכֶר, zekher) and “name” are often paired as synonyms. “Memory” in this sense has to do with reputation, fame. One’s reputation will be good or bad by righteousness or wickedness respectively.

[10:7]  ²⁶ tn Heb “name.” The term “name” often functions as a metonymy of association for reputation (BDB 1028 s.v. שֵׁם 2.b).

[10:7]  ²⁷ tn The editors of BHS suggest a reading “will be cursed” to make a better parallelism, but the reading of the MT is more striking as a metaphor.

[10:7]  sn To say the wicked’s name will rot means that the name will be obliterated from memory (Exod 17:14; Deut 25:19), leaving only a bad memory for a while.

[10:8]  ²⁸ tn Heb “the wise of heart” (so NASB, NRSV). The genitive noun לֵב (lev, “heart”) functions as an attributive adjective: “the wise heart.” The term לֵב functions as a synecdoche of part (= heart) for the whole person (= person). The heart is emphasized because it is the seat of wisdom (BDB 524 s.v. 3.b).

[10:8]  ²⁹ tn Heb “commandments.”

[10:8]  ³⁰ tn Heb “fool of lips.” The phrase is a genitive of specification: “a fool in respect to lips.” The term “lips” is a metonymy of cause (= lips) for effect (= speech). This person talks foolishness; he is too busy talking to pay attention to instruction.

[10:8]  ³¹ tn The Niphal verb לָבַט (lavat) means “to be thrust down [or, away]”; that is, “to be ruined; to fall” or “to stumble” (e.g., Hos 4:14). The fool who refuses to listen to advice – but abides by his own standards which he freely expresses – will suffer the predicaments that he creates.

[10:9]  ³² tn Heb “he who walks.” The idiom is used widely in both OT and NT for conduct, behavior, or lifestyle.

[10:9]  ³³ sn “Integrity” here means “blameless” in conduct. Security follows integrity, because the lifestyle is blameless. The righteous is certain of the course to be followed and does not fear retribution from man or God.

[10:9]  ³⁴ tn Heb “walks.”

[10:9]  ³⁵ tn Heb “he who perverts his ways” (so NASB); NIV “who takes crooked paths” (NLT similar). The Piel participle מְעַקֵּשׁ (mÿ’aqqesh) means “make crooked; twisted; perverse.” It is stronger than simply taking crooked paths; it refers to perverting the ways. The one who is devious will not get away with it.

[10:10]  ³⁶ tn The term (קָרַץ, qarats) describes a person who habitually “winks” his eye maliciously as a secretive sign to those conspiring evil (Prov 6:13). This is a comparison rather than a contrast. Devious gestures are grievous, but not as ruinous as foolish talk. Both are to be avoided.

[10:10]  ³⁷ tn Heb “the eye.”

[10:10]  ³⁸ tn Heb “gives.”

[10:10]  ³⁹ tn Heb “the fool of lips”; cf. NASB “a babbling fool.” The phrase is a genitive of specification: “a fool in respect to lips.” The term “lips” is a metonymy of cause (= lips) for effect (= speech). The word for fool (אֶוִיל, ’evil) refers to someone who despises knowledge and discernment.

[10:11]  ⁴⁰ tn Heb “mouth.” The word “mouth” is metonymy of cause, representing what the righteous say and teach.

[10:11]  ⁴¹ tn Heb “a fountain of life is the mouth of the righteous” (NAB similar). The subject (“a fountain of life”) and the predicate (“the mouth of the righteous”) in the Hebrew text are reversed in the present translation (as in most English versions) for the sake of clarity and smoothness. The idea of this metaphor, “the fountain of life,” may come from Ps 36:9 (e.g., also Prov 13:14; 14:27; 16:22). What the righteous say is beneficial to life or life-giving. Their words are life-giving but the words of the wicked are violent. See R. B. Y. Scott, “Wise and Foolish, Righteous and Wicked,” VT 29 (1972): 145-65.

[10:11]  ⁴² tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.

[10:11]  ⁴³ tn Heb “covers.” Behind the speech of the wicked is aggressive violence (W. McKane, Proverbs [OTL], 422).

[10:11]  ⁴⁴ tn The syntax of this line is ambiguous. The translation takes “the mouth of the wicked” as the nominative subject and “violence” as the accusative direct object; however, the subject might be “violence,” hence: “violence covers the mouth of the wicked.”

[10:12]  ⁴⁵ sn This contrasts the wicked motivated by hatred (animosity, rejection) with the righteous motivated by love (kind acts, showing favor).

[10:12]  ⁴⁶ sn Love acts like forgiveness. Hatred looks for and exaggerates faults; but love seeks ways to make sins disappear (e.g., 1 Pet 4:8).

[10:13]  ⁴⁷ tn Heb “on the lips” (so NAB, NASB, NRSV). The term “lips” is a metonymy of cause for the words spoken by the lips.

[10:13]  ⁴⁸ tn Heb “the one who is discerning.” The term “discerning” describes someone who is critically perceptive and has understanding. He can be relied on to say things that are wise.

[10:13]  ⁴⁹ tn Heb “the one lacking of heart.” The noun לֵב (lev, “heart”) functions as a genitive of specification: “lacking in respect to heart.” The term לֵב functions in a figurative sense (metonymy of association) for wisdom because the heart is viewed as the seat of common sense (BDB 524 s.v. 3.a).

[10:13]  ⁵⁰ tn Heb “a rod is for the back of the one lacking heart.” The term שֵׁבֶט (shevet, “rod”) functions figuratively: synecdoche of specific (= rod of discipline) for general (= discipline in general). The term גֵו (gev, “back”) is a synecdoche of part (= back) for the whole (= person as a whole). The back is emphasized because it was the object of physical corporeal discipline. This proverb is not limited in its application to physical corporeal punishment because the consequences of foolishness may come in many forms, physical corporeal discipline being only one form.

[10:14]  ⁵¹ tn Heb “wise men.”

[10:14]  ⁵² sn The verb צָפַן (tsafan, “to store up; to treasure”) may mean (1) the wise acquire and do not lose wisdom (cf. NAB, NIV, TEV), or (2) they do not tell all that they know (cf. NCV), that is, they treasure it up for a time when they will need it. The fool, by contrast, talks without thinking.

[10:14]  ⁵³ tn Heb “the mouth of foolishness”; cf. NRSV, NLT “the babbling of a fool.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech. The genitive אֶוִיל (’evil, “foolishness”) functions as an attributive adjective: “a foolish mouth” = foolish speech.

[10:14]  ⁵⁴ tn Heb “near destruction.” The words of the fool that are uttered without wise forethought may invite imminent ruin (e.g., James 3:13-18). See also Ptah-hotep and Amenemope in ANET 414 and 423.

[10:15]  ⁵⁵ tn Heb “is.” This expression, “a rich man’s wealth is his strong city,” is a metaphor. The comparative particle “like” is supplied in the translation for the sake of clarity and smoothness.

[10:15]  ⁵⁶ tn Heb “a city of his strength.” The genitive עֹז (’oz, “strength”) functions as an attributive genitive: “strong city” = “fortified city.” This phrase is a metaphor; wealth protects its possessions against adversity like a fortified city. Such wealth must be attained by diligence and righteous means (e.g., 13:8; 18:23; 22:7).

[10:15]  ⁵⁷ tn Heb “the ruin of the poor.” The term דַּלִּים (dalim, “of the poor”) functions as an objective genitive. Poverty leads to the ruin of the poor. The term “ruin” includes the shambles in which the person lives. This provides no security but only the fear of ruin. This proverb is an observation on life.

[10:15]  ⁵⁸ tn Heb “is their poverty.”

[10:16]  ⁵⁹ tn Heb “recompense” (so NAB); NASB, NIV “wages.” The noun פְּעֻלַּה (pÿ’ullah) has a two-fold range of meanings: (1) “work; deed” and (2) “reward; recompense” (BDB 821 s.v.). There is a clear correlation between a person’s conduct and its consequences. Rewards are determined by moral choices. What one receives in life depends on the use of gifts and a righteous character.

[10:16]  ⁶⁰ tn Heb “the recompense of the righteous.”

[10:16]  ⁶¹ tn Heb “harvest.” The term תְּבוּאַת (tÿvu’at, “harvest; yield”) is used figuratively here (hypocatastasis), drawing an implied comparison between the agricultural yield of a farmer’s labors with the consequences of the actions of the wicked. They will “reap” (= judgment) what they “sow” (= sin).

[10:16]  ⁶² tn Heb “the harvest of the wicked.”

[10:16]  ⁶³ tn Heb “sin.” The term חַטָּאת (khatta’t, “sin”) functions as a metonymy of cause (= sin) for effect (= punishment). In contrast to the righteous who receive a reward, the wicked receive punishment for their sin (cf. NASB, NIV, NCV). See D. W. Thomas, “The Meaning of חַטָּאת in Proverbs X.16,” JTS 15 (1964): 295-96.

[10:17]  ⁶⁴ tn Heb “discipline.” The noun מוּסָר (musar) has a basic two-fold range of meanings: (1) “discipline” (so NIV; NAB “admonition”; NCV, NLT “correction”) and (2) “instruction” (BDB 416 s.v.; so KJV, NASB, NRSV). The wise person listens to instruction (first colon); however, the fool will not even take discipline to heart (second colon).

[10:17]  ⁶⁵ tn The term is a genitive of location indicating the goal (IBHS 147-48 §9.5.2f).

[10:17]  ⁶⁶ sn The contrast with the one who holds fast to discipline is the one who forsakes or abandons reproof or correction. Whereas the first is an example, this latter individual causes people to wander from the true course of life, that is, causes them to err.

[10:18]  ⁶⁷ tn Heb “lips of falsehood.” The genitive noun שָׁקֶר (shaqer, “falsehood”) functions as an attributive genitive. The noun “lips” is a metonymy of cause for speech produced by lips. The one who shows friendliness while concealing hatred is a liar (e.g., Ps 28:3).

[10:18]  ⁶⁸ tn Heb “causes to go out.” The Hiphil of יָצָא (yatsa) literally means “to cause to go out” (BDB 424 s.v. Hiph.1). This may refer to speech (“to utter”) in the sense of causing words to go out of one’s mouth, or it may refer to slander (“to spread”) in the sense of causing slander to go out to others.

[10:18]  ⁶⁹ tn The word דִבָּה (dibbah) means “whispering; defamation; evil report” (BDB 179 s.v.). Cf. NAB “accusations”; TEV “gossip.”

[10:18]  sn The one who spreads slander is a fool because it not only destroys others but comes back on the guilty. See also the sayings of Amenemope and Ahiqar on these subjects (ANET 423, 429).

[10:18]  ⁷⁰ tn Heb “he is a fool.” The independent personal pronoun הוּא (hu’, “he”) is used for emphasis. This is reflected in the translation as “certainly.”

[10:19]  ⁷¹ tn Heb “does not cease.” It is impossible to avoid sinning in an abundance of words – sooner or later one is bound to say something wrong.

[10:19]  ⁷² tn Or “holds his lips under control.” The verb חָשַׂךְ (khasakh) means “to withhold; to restrain; to hold in check” (BDB 362 s.v.). The related Arabic term is used in reference to placing a piece of wood in the mouth of a goat to prevent it from sucking (HALOT 359 s.v. חשׂךְ).

[10:19]  ⁷³ tn Heb “his lips” (so KJV, NAB, NASB); NIV “his tongue.” The term “lips” is a metonymy of cause for speech.

[10:20]  ⁷⁴ tn Heb “the lips of the righteous.” The term “lips” functions as a metonymy of cause for speech. This contrasts the tongue (metonymy of cause for what they say) with the heart (metonymy of subject for what they intend). What the righteous say is more valuable than what the wicked intend.

[10:20]  ⁷⁵ tn The comparative “like” is not in the Hebrew text but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[10:20]  ⁷⁶ tn Or “pure”; Heb “choice.”

[10:20]  ⁷⁷ tn Heb “the heart of the wicked” (so KJV, NAB, NIV). The term “heart” functions as a metonymy of cause for thoughts. The term לֵב (lev, “heart”) often refers to the seat of thoughts, will and emotions (BDB 524 s.v. 3-4).

[10:20]  ⁷⁸ tn Heb “like little.” This expression refers to what has little value: “little worth” (so KJV, NAB, NRSV; cf. BDB 590 s.v. מְעַט 2.d). The point of the metaphor is clarified by the parallelism: Silver is valuable; the heart of the wicked is worth little. Tg. Prov 10:20 says it was full of dross, a contrast with choice silver.

[10:21]  ⁷⁹ tn Heb “lips.” The term “lips” functions as a metonymy of cause for what is said (or in this case taught).

[10:21]  ⁸⁰ tn The verb רָעָה (ra’ah) means “to feed” or “to shepherd” (e.g., Gen 48:15). What they say will meet the needs of many.

[10:21]  ⁸¹ tn In what sense the fool “dies” is unclear. Fools ruin their lives and the lives of others by their lack of discipline and knowledge. The contrast is between enhancing life and ruining life.

[10:21]  ⁸² tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom and knowledge (BDB 524 s.v. 3.a).

[10:22]  ⁸³ tn The term בְּרָכָּה (bÿrakhah, “blessing”) refers to a gift, enrichment or endowment from the Lord.

[10:22]  ⁸⁴ tn Heb “of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions here as a genitive of source.

[10:22]  ⁸⁵ tn Heb “makes rich” (so NASB); NAB “brings wealth.” The direct object “a person” does not appear in the Hebrew but is implied by the Hiphil verb; it is supplied in the translation.

[10:22]  ⁸⁶ tn Heb “toil.” The noun עֶצֶב (’etsev) has a basic two-fold range of meanings: (1) “toil; labor” which produces pain and sorrow, and (2) “pain; sorrow” which is the result of toil and labor (BDB 780 s.v.). This is the word used of the curse of “toil” in man’s labor (Gen 3:17) and the “pain” in the woman’s child-bearing (Gen 3:16). God’s blessing is pure and untarnished – it does not bring physical pain or emotional sorrow.

[10:22]  ⁸⁷ tn Heb “with.”

[10:23]  ⁸⁸ tn Heb “doing a plan.” The noun זִמָּה (zimmah, “plan”) is often used pejoratively of a scheme to do wickedness. It is used elsewhere for planning lewdness, murder, incest, adultery, idolatry, and licentiousness. Any planned gross impropriety gives the fool pleasure. The verb עָשָׂה (’asah, “to do”) here means “to carry out (a plan)” (BDB 794 s.v.).

[10:23]  ⁸⁹ tn Heb “like sport” (so NASB, NRSV). The noun שְׂחוֹק (sÿkhoq, “sport”) is used elsewhere to refer to what is exhilarating and pleasurable (BDB 966 s.v.). As W. G. Plaut says, it is like child’s play (Proverbs, 132). For the fool evil brings such enjoyment; for the discerning wisdom does.

[10:23]  ⁹⁰ tn Heb “a man of discernment.”

[10:24]  ⁹¹ tn Heb “the dread of the wicked.” The noun רָשָׁע (rasha’, “wicked”) is a subjective genitive. The noun מְגוֹרַת (mÿgorat) refers to “the feared thing,” that is, what the wicked dread. The wicked are afraid of the consequences of their sinful actions; however, they cannot escape these consequences.

[10:24]  ⁹² tn Heb “the desire of the righteous.” The noun צַדִּיק (tsadiq, “righteous”) is a subjective genitive.

[10:24]  ⁹³ tn Heb “it will give.” When used without an expressed subject, the verb יִתֵּן (yitten) has a passive nuance: “it will be granted.”

[10:25]  ⁹⁴ sn The word for “storm wind” comes from the root סוּף (suf, “to come to an end; to cease”). The noun may then describe the kind of storm that makes an end of things, a “whirlwind” (so KJV, NASB; NLT “cyclone”). It is used in prophetic passages that describe swift judgment and destruction.

[10:25]  ⁹⁵ tn Heb “the wicked are not”; ASV, NAB, NASB “is no more.”

[10:25]  ⁹⁶ tn Heb “a foundation forever”; NLT “have a lasting foundation.”

[10:25]  sn The metaphor compares the righteous to an everlasting foundation to stress that they are secure when the catastrophes of life come along. He is fixed in a covenantal relationship and needs not to fear passing misfortunes. The wicked has no such security.

[10:26]  ⁹⁷ sn Two similes are used to portray the aggravation in sending a lazy person to accomplish a task. Vinegar to the teeth is an unpleasant, irritating experience; and smoke to the eyes is an unpleasant experience that hinders progress.

[10:26]  ⁹⁸ tn The participle is plural, and so probably should be taken in a distributive sense: “to each one who sends him.”

[10:27]  ⁹⁹ tn Heb “the fear of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as an objective genitive.

[10:27]  ¹⁰⁰ tn Heb “days” (so KJV, ASV).

[10:27]  ¹⁰¹ tn Heb “years.” The term “years” functions as a synecdoche of part (= years) for the whole (= lifespan).

[10:27]  ¹⁰² sn This general saying has to be qualified with the problem of the righteous suffering and dying young, a problem that perplexed the sages of the entire ancient world. But this is the general principle: The righteous live longer because their life is the natural one and because God blesses them.

[10:28]  ¹⁰³ sn This proverb contrasts the hopes of the righteous and the wicked. The righteous will see their hopes fulfilled. The saying is concerned with God’s justice. The words תּוֹחֶלֶת (tokhelet, from יָחַל, yakhal) and תִּקְוַת (tiqvat, from קָוָה, qavah) are synonyms, both emphasizing eager expectations, longings, waiting in hope.

[10:28]  ¹⁰⁴ tn Heb “will perish”; NAB “comes to nought.”

[10:29]  ¹⁰⁵ sn The “way of the Lord” is an idiom for God’s providential administration of life; it is what the Lord does (“way” being a hypocatastasis).

[10:29]  ¹⁰⁶ 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.

[10:29]  ¹⁰⁷ tn Heb “for the one with integrity” (לַתֹּם, latom).

[10:29]  ¹⁰⁸ tn Or “ruin” (so NIV).

[10:29]  ¹⁰⁹ tn Heb “those who practice iniquity.”

[10:30]  ¹¹⁰ sn This proverb concerns the enjoyment of covenant blessings – dwelling in the land of Israel. It is promised to the righteous for an eternal inheritance, and so the wicked cannot expect to settle there – they will be exiled.

[10:31]  ¹¹¹ tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.

[10:31]  ¹¹² tn Heb “bears wisdom.” The verb נוּב (nuv) means “to bear fruit.” It is used figuratively of the righteous; they produce wisdom and righteousness. The term חָכְמָה (khokhmah, “wisdom”) represents the “fruit” that the righteous bear: “they bear the fruit of wisdom” (BDB 626 s.v.).

[10:31]  ¹¹³ tn Heb “the tongue of perversions.” The noun תַּהְפֻּכוֹת (tahpukhot, “perversions”) functions as a genitive of content; it refers to what the tongue says – perverse things. The plural form depicts a plural of character. The term לָשׁוֹן (lashon, “tongue”) functions as a synecdoche of part (= tongue) for the whole person (= the speaker). The tongue is emphasized because this person is characterized by perverse speech. The term תַּהְפֻּכוֹת (“perversions”) refers to those who turn things upside down, overthrow, or pervert what is right.

[10:31]  ¹¹⁴ tn Heb “will be cut off” (so NAB, NRSV, NLT); cf. KJV, NASB, NIV “cut out.” Their tongue will be cut off, a hyperbole meaning to bring to an end the evil that they speak.

[10:32]  ¹¹⁵ sn The verb “know” applied to “lips” is unusual. “Lips” is a metonymy for what the righteous say; and their words “know” (a personification) what is pleasing, i.e., they are acquainted with.

[10:32]  ¹¹⁶ sn The righteous say what is pleasing, acceptable, or delightful; but the wicked say perverse and destructive things.

[10:32]  ¹¹⁷ tn Heb “lips.” The term “lips” is a metonymy of cause for what is said.

[11:1]  ¹¹⁸ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) is a subjective genitive.

[11:1]  ¹¹⁹ tn Heb “scales of deception.” The genitive is attributive: “deceptive scales.” This refers to dishonesty in the market where silver was weighed in the scales. God condemns dishonest business practices (Deut 25:13-16; Lev 10:35-36), as did the ancient Near East (ANET 388, 423).

[11:1]  ¹²⁰ tn Heb “a perfect stone.” Stones were used for measuring amounts of silver on the scales; here the stone that pleases the Lord is whole, complete, perfect (from שָׁלֵם, shalem). It was one that would give an honest, accurate measurement.

[11:2]  ¹²¹ tn Heb “presumptuousness.” This term is from the root זִיד, zid (or זוּד, zud) which means “to boil; to seethe; to act proudly; to act presumptuously.” The idea is that of boiling over the edge of the pot, signifying overstepping the boundaries (e.g., Gen 25:29).

[11:2]  ¹²² tn The verbs show both the sequence and the correlation. The first is the perfect tense of בּוֹא (bo’, “to enter; to come”); it is followed by the preterite with vav consecutive from the same verb, showing that one follows or comes with the other. Because the second verb in the colon is sequential to the first, the first may be subordinated as a temporal clause.

[11:2]  ¹²³ sn This proverb does not state how the disgrace will come, but affirms that it will follow pride. The proud will be brought down.

[11:2]  ¹²⁴ tn Heb “modesty”; KJV, ASV “the lowly.” The adjective צְנוּעִים (tsÿnu’im, “modest”) is used as a noun; this is an example of antimeria in which one part of speech is used in the place of another (see E. W. Bullinger, Figures of Speech, 491-506), e.g., “Let the dry [adjective] appear!” = dry land (Gen 1:9). The root צָנַע (tsana’, “to be modest; to be humble”) describes those who are reserved, retiring, modest. The plural form is used for the abstract idea of humility.

[11:2]  ¹²⁵ tn The term “comes” does not appear in the Hebrew, but is supplied in the translation from parallelism.

[11:3]  ¹²⁶ sn This contrasts two lifestyles, affirming the value of integrity. The upright live with integrity – blamelessness – and that integrity leads them in success and happiness. Those who use treachery will be destroyed by it.

[11:3]  ¹²⁷ tc The form is a Kethib/Qere reading. The Qere יְשָׁדֵּם (yÿshadem) is an imperfect tense with the pronominal suffix. The Kethib וְשַׁדָּם (vÿshadam) is a perfect tense with a vav prefixed and a pronominal suffix. The Qere is supported by the versions.

[11:4]  ¹²⁸ sn The “day of wrath” refers to divine punishment in this life (R. N. Whybray, Proverbs [CBC], 67; e.g., also Job 21:30; Ezek 7:19; Zeph 1:18). Righteousness and not wealth is more valuable in anticipating judgment.

[11:4]  ¹²⁹ tn Heb “from death.”

[11:5]  ¹³⁰ tn Heb “his way.”

[11:5]  ¹³¹ sn The righteous will enjoy security and serenity throughout life. Righteousness makes the path straight; wickedness destroys the wicked.

[11:6]  ¹³² sn The contrast is between being rescued or delivered (נָצַל, natsal) and being captured (לָכַד, lakhad). Righteousness is freeing; [evil] desires are enslaving.

[11:6]  ¹³³ tn Heb “taken captive” (so NRSV); NIV, TEV “are trapped.”

[11:6]  ¹³⁴ tn Heb “but by the desire of the faithless are they taken captive.”

[11:7]  ¹³⁵ tn The first colon features an imperfect tense depicting habitual action, while the second has a perfect tense verb depicting gnomic action.

[11:7]  sn The subject of this proverb is the hope of the wicked, showing its consequences – his expectations die with him (Ps 49). Any hope for long life and success borne of wickedness will be disappointed.

[11:7]  ¹³⁶ tc There are several suggested changes for this word אוֹנִים (’onim, “vigor” or “strength”). Rashi, a Jewish scholar who lived a.d. 1040-1105, suggests that the word refers to children, a meaning implied from Gen 49:3. This would mean that even his children would not benefit from his wickedness. Tg. Prov 11:7 rendered it “who practice crookedness,” deriving it from the first root which means “wickedness.”

[11:7]  ¹³⁷ tc The LXX adds an antithesis to this: “When the righteous dies, hope does not perish.” The LXX translators wanted to see the hope of the righteous fulfilled in the world to come.

[11:8]  ¹³⁸ tn The verb is the Niphal perfect from the first root חָלַץ (khalats), meaning “to draw off; to withdraw,” and hence “to be delivered.”

[11:8]  sn The verse is not concerned with the problem of evil and the suffering of the righteous; it is only concerned with the principle of divine justice.

[11:8]  ¹³⁹ tn The verb is masculine singular, so the subject cannot be “trouble.” The trouble from which the righteous escape will come on the wicked – but the Hebrew text literally says that the wicked “comes [= arrives; turns up; shows up] in the place of the righteous.” Cf. NASB “the wicked takes his place”; NRSV “the wicked get into it instead”; NIV “it comes on the wicked instead.”

[11:9]  ¹⁴⁰ tn Heb “with his mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.

[11:9]  ¹⁴¹ sn The Hebrew word originally meant “impious, godless, polluted, profane.” It later developed the idea of a “hypocrite” (Dan 11:32), one who conceals his evil under the appearance of godliness or kindness. This one is a false flatterer.

[11:9]  ¹⁴² sn The verb שָׁחַת (shakhat) means “to destroy; to ruin” (e.g., the destruction of Sodom in Gen 13:10). The imperfect tense is probably not an habitual imperfect (because the second colon shows exceptions), but probably a progressive imperfect (“this goes on”) or potential imperfect (“they can do this”).

[11:9]  ¹⁴³ sn The antithetical proverb states that a righteous person can escape devastating slander through knowledge. The righteous will have sufficient knowledge and perception to see through the hypocrisy and avoid its effect.

[11:10]  ¹⁴⁴ tn The text has “in the good [בְּטוֹב, bÿtov] of the righteous,” meaning when they do well, when they prosper. Cf. NCV, NLT “succeed”; TEV “have good fortune.”

[11:10]  ¹⁴⁵ sn The verb תַּעֲלֹץ (ta’alots, “to rejoice; to exult”) is paralleled with the noun רִנָּה (rinnah, “ringing cry”). The descriptions are hyperbolic, except when the person who dies is one who afflicted society (e.g., 2 Kgs 11:20; Esth 8:15). D. Kidner says, “However drab the world makes out virtue to be, it appreciates the boon of it in public life” (Proverbs [TOTC], 91).

[11:11]  ¹⁴⁶ tn Heb “the blessing of the upright.” This expression features either an objective or subjective genitive. It may refer to the blessing God gives the upright (which will benefit society) or the blessing that the upright are to the city. The latter fits the parallelism best: The blessings are the beneficent words and deeds that the righteous perform.

[11:11]  ¹⁴⁷ tn Heb “mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for counsel, as the parallelism suggests.

[11:11]  ¹⁴⁸ sn What the wicked say has a disastrous effect on society, endangering, weakening, demoralizing, and perverting with malicious and slanderous words. Wicked leaders, in particular, can bring destruction on a city by their evil counsel.

[11:12]  ¹⁴⁹ tn Heb “despises” (so NASB) or “belittles” (so NRSV). The participle בָּז (baz, from בּוּז, buz) means “to despise; to show contempt for” someone. It reflects an attitude of pride and judgmentalism. In view of the parallel line, in this situation it would reflect perhaps some public denunciation of another person.

[11:12]  sn According to Proverbs (and the Bible as a whole) how one treats a neighbor is an important part of righteousness. One was expected to be a good neighbor, and to protect and safeguard the life and reputation of a neighbor.

[11:12]  ¹⁵⁰ tn Heb “heart.” The noun לֵב (lev, “heart”) functions as a metonymy of association for wisdom, since the heart is often associated with knowledge and wisdom (BDB 524 s.v. 3.a).

[11:12]  ¹⁵¹ tn Heb “a man of discernment.”

[11:12]  ¹⁵² sn The verb translated “keeps silence” (יַחֲרִישׁ, yakharish) means “holds his peace.” Rather than publicly denouncing another person’s mistake or folly, a wise person will keep quiet about it (e.g., 1 Sam 10:27). A discerning person realizes that the neighbor may become an opponent and someday retaliate.

[11:13]  ¹⁵³ tn Heb “going about in slander.” This expression refers to a slanderer. The noun means “slander” and so “tale-bearer” (so KJV, ASV, NASB), “informer.” The related verb (רָכַל, rakhal) means “to go about” from one person to another, either for trade or for gossip.

[11:13]  ¹⁵⁴ tn The participle מְגַלֶּה (mÿgaleh) means “uncovering” or “revealing” secrets.

[11:13]  sn This is the intent of a person who makes disparaging comments about others – he cannot wait to share secrets that should be kept.

[11:13]  ¹⁵⁵ tn Heb “faithful of spirit.” This phrase describes the inner nature of the person as faithful and trustworthy. This individual will not rush out to tell whatever information he has heard, but will conceal it.

[11:14]  ¹⁵⁶ tn The word תַּחְבֻּלוֹת (takhvulot, “guidance; direction”) is derived from the root I חָבַל (khaval, “rope-pulling” and “steering” or “directing” a ship; BDB 286 s.v.). Thus spiritual guidance is like steering a ship, here the ship of state (R. N. Whybray, Proverbs [CBC], 68; Prov 1:5). Advice is necessary for the success of a nation.

[11:14]  ¹⁵⁷ tn Heb “victory.” This term תְּשׁוּעָה (teshu’ah) means “salvation” or “victory” (BDB 448 s.v.); cf. NAB, TEV “security”; NRSV, NLT “safety.” Here, it connotes “success” as the antithesis of the nation falling. The setting could be one of battle or economics. Victory or success will be more likely with good advice. This assumes that the counselors are wise.

[11:15]  ¹⁵⁸ sn The “stranger” could refer to a person from another country or culture, as it often does; but it could also refer to an unknown Israelite, with the idea that the individual stands outside the known and respectable community.

[11:15]  ¹⁵⁹ tn The sentence begins with the Niphal imperfect and the cognate (רַע־יֵרוֹעַ, ra’-yeroa’), stressing that whoever does this “will certainly suffer hurt.” The hurt in this case will be financial responsibility for a bad risk.

[11:15]  ¹⁶⁰ tn Heb “hates.” The term שֹׂנֵא (shoneh) means “to reject,” and here “to avoid.” The participle is substantival, functioning as the subject of the clause. The next participle, תֹקְעִים (toq’im, “striking hands”), is its object, telling what is hated. The third participle בּוֹטֵחַ (boteakh, “is secure”) functions verbally.

[11:15]  ¹⁶¹ tn Heb “striking.” The imagery here is shaking hands to seal a contract. The term “hands” does not appear in the Hebrew text, but is implied.

[11:16]  ¹⁶² tn Heb “a woman of grace.” The genitive חֵן (khen, “grace”) functions as an attributive adjective. The contrast is between “a gracious woman” (אֵשֶׁת־חֵן, ’eshet-khen), a woman who is not only graceful but generous, and “powerful men,” a term usually having a bad sense, such as tyrants or ruthless men.

[11:16]  ¹⁶³ tn Heb “those who are terrifying.” The term עָרִיץ (’arits) refers to a person who strikes terror into the hearts of his victims. The term refers to a ruthless person who uses violence to overcome his victims (BDB 792 s.v.). Cf. ASV, NASB, NLT “violent men”; NRSV “the aggressive.”

[11:16]  ¹⁶⁴ tc The LXX adds: “She who hates virtue makes a throne for dishonor; the idle will be destitute of means.” This reading is followed by several English versions (e.g., NAB, NEB, NRSV, TEV). C. H. Toy concludes that MT provides remnants of the original, but that the LXX does not provide the full meaning (Proverbs [ICC], 229).

[11:16]  sn The implication is that the ruthless men will obtain wealth without honor, and therefore this is not viewed as success by the writer.

[11:17]  ¹⁶⁵ tn Heb “man of kindness.”

[11:17]  sn This contrasts the “kind person” and the “cruel person” (one who is fierce, cruel), showing the consequences of their dispositions.

[11:17]  ¹⁶⁶ tn The term גֹּמֶל (gomel) means “to deal fully [or “adequately”] with” someone or something. The kind person will benefit himself.

[11:17]  ¹⁶⁷ tn Heb “his own soul.” The term נֶפֶשׁ (nefesh, “soul”) is used as a synecdoche of part (= soul) for the whole (= person): “himself” (BDB 660 s.v. 4).

[11:17]  ¹⁶⁸ tn Heb “brings trouble to his flesh.”

[11:17]  sn There may be a conscious effort by the sage to contrast “soul” and “body”: He contrasts the benefits of kindness for the “soul” (translated “himself”) with the trouble that comes to the “flesh/body” (translated “himself”) of the cruel.

[11:18]  ¹⁶⁹ tn The form is the masculine singular adjective used as a substantive.

[11:18]  ¹⁷⁰ tn Heb “makes” (so NAB).

[11:18]  ¹⁷¹ tn Heb “wages of deception.”

[11:18]  sn Whatever recompense or reward the wicked receive will not last, hence, it is deceptive (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 88).

[11:18]  ¹⁷² sn The participle “sowing” provides an implied comparison (the figure is known as hypocatastasis) with the point of practicing righteousness and inspiring others to do the same. What is sown will yield fruit (1 Cor 9:11; 2 Cor 9:6; Jas 3:18).

[11:18]  ¹⁷³ tn The term “reaps” does not appear in the Hebrew but has been supplied in the translation from context for the sake of smoothness.

[11:18]  ¹⁷⁴ tn Heb “true” (so NASB, NRSV); KJV, NAB, NIV “sure.”

[11:18]  ¹⁷⁵ sn A wordplay (paronomasia) occurs between “deceptive” (שָׁקֶר, shaqer) and “reward” (שֶׂכֶר, sekher), underscoring the contrast by the repetition of sounds. The wages of the wicked are deceptive; the reward of the righteous is sure.

[11:19]  ¹⁷⁶ tn Heb “the veritable of righteousness.” The adjective כֵּן (ken, “right; honest; veritable”) functions substantivally as an attributive genitive, meaning “veritable righteousness” = true righteousness (BDB 467 s.v. 2; HALOT 482 s.v. I כֵּן 2.b). One medieval Hebrew ms, LXX, and Syriac read בֵּן (ben), “son of righteousness.” That idiom, however, usually introduces bad qualities (“son of worthlessness”). Others interpret it as “righteousness is the foundation of life.” KB identifies the form as a participle and reads it as “steadfast in righteousness”; but the verb does not otherwise exist in the Qal. W. McKane reads it as כָּן (kan, from כּוּן, kun) and translates it “strive after” life (Proverbs [OTL], 435).

[11:19]  ¹⁷⁷ tn Heb “is to life.” The expression “leads to” does not appear in the Hebrew text, but the idiom implies it; it is supplied in the translation for smoothness.

[11:19]  ¹⁷⁸ tn The phrase “pursues it” does not appear in the Hebrew but has been supplied in the translation from context.

[11:19]  ¹⁷⁹ sn “Life” and “death” describe the vicissitudes of this life but can also refer to the situation beyond the grave. The two paths head in opposite directions.

[11:20]  ¹⁸⁰ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a subjective genitive. Cf. NIV “detests”; NCV, TEV, CEV, NLT “hates.”

[11:20]  ¹⁸¹ sn The word עִקְּשֵׁי (“crooked; twisted; perverted”) describes the wicked as having “twisted minds.” Their mentality is turned toward evil things.

[11:20]  ¹⁸² tn Heb “those who are blameless of way.” The noun דֶּרֶךְ (derekh, “way”) is a genitive of specification: “blameless in their way.”

[11:20]  ¹⁸³ sn The noun means “goodwill, favor, acceptance, will”; it is related to the verb רָצַה (ratsah) which means “to be pleased with; to accept favorably.” These words are used frequently in scripture to describe what pleases the Lord, meaning, what he accepts. In particular, sacrifices offered properly find acceptance with God (Ps 51:19). Here the lifestyle that is blameless pleases him.

[11:21]  ¹⁸⁴ tn The expression “hand to hand” refers the custom of striking hands to confirm an agreement (M. Anbar, “Proverbes 11:21; 16:15; יד ליד, «sur le champ»,” Bib 53 [1972]: 537-38). Tg. Prov 11:21 interprets it differently: “he who lifts up his hand against his neighbor will not go unpunished.”

[11:21]  ¹⁸⁵ tn Heb “will not be free.” The verb נָקָה (naqah) means “to be clean; to be empty.” In the Niphal it means “to be free of guilt; to be clean; to be innocent,” and therefore “to be exempt from punishment” (BDB 667 s.v. Niph). The phrase “will not go unpunished” (cf. NAB, NASB, NIV, NRSV) is an example of tapeinosis (a negative statement that emphasizes the positive opposite statement): “will certainly be punished” (cf. TEV, CEV, NLT).

[11:21]  ¹⁸⁶ tn Heb “the seed of the righteous.” This is an idiom that describes a class of people who share the nature of righteousness (e.g., Isa 1:4; 65:23). The word “seed” (hypocatastasis) means “offspring.” Some take it literally, as if it meant that the children of the righteous will escape judgment (Saadia, a Jewish scholar who lived a.d. 882-942). The LXX translates it in a different sense: “he that sows righteousness will receive a faithful reward.”

[11:21]  ¹⁸⁷ tn Heb “will be delivered” (so NASB). The phrase “from unjust judgment” does not appear in the Hebrew but is implied by the idiom.

[11:22]  ¹⁸⁸ tn Heb “a ring of gold.” The noun זָהָב (zahav, “gold”) is a genitive of material; the ring is made out of gold.

[11:22]  ¹⁸⁹ tn Heb “in a snout of a swine.” A beautiful ornament and a pig are as incongruous as a beautiful woman who has no taste or ethical judgment.

[11:22]  ¹⁹⁰ tn The verb “is” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.

[11:22]  ¹⁹¹ tn Heb “turns away [from].”

[11:22]  ¹⁹² tn Heb “taste.” The term can refer to physical taste (Exod 16:31), intellectual discretion (1 Sam 25:33), or ethical judgment (Ps 119:66). Here it probably means that she has no moral sensibility, no propriety, no good taste – she is unchaste. Her beauty will be put to wrong uses.

[11:23]  ¹⁹³ tn Heb “the desire of the righteous.” The noun תַּאֲוַת (ta’avat) functions as an objective genitive: “what the righteous desire.”

[11:23]  ¹⁹⁴ tn The phrase “leads to” does not appear in the Hebrew text but has been supplied in the translation. The desire of the righteous (in itself good) ends in good things, whereas the hope of the wicked ends in wrath, i.e., divine judgment on them. Another interpretation is that the righteous desire is to do good things, but the wicked hope to produce wrath (cf. CEV “troublemakers hope to stir up trouble”).

[11:23]  ¹⁹⁵ tn Heb “the hope of the wicked.” The noun תִּקְוַת (tiqvat) “expectation” functions as an objective genitive: “what the wicked hope for.”

[11:23]  ¹⁹⁶ tn The term “leads” does not appear in the Hebrew text in this line but is implied by the parallelism. It is supplied in the translation for clarity and smoothness.

[11:24]  ¹⁹⁷ tn Heb “There is one who scatters.” The participle מְפַזֵּר (mÿfazzer, “one who scatters”) refers to charity rather than farming or investments (and is thus a hypocatastasis). Cf. CEV “become rich by being generous”).

[11:24]  ¹⁹⁸ tn Heb “increases.” The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God’s economy.

[11:24]  ¹⁹⁹ tn Heb “more than what is right.” This one is not giving enough, but saving for himself.

[11:24]  ²⁰⁰ tn Heb “comes to lack.” The person who withholds will come to the diminishing of his wealth. The verse uses hyperbole to teach that giving to charity does not make anyone poor, and neither does refusal to give ensure prosperity.

[11:25]  ²⁰¹ tn Heb “the soul of blessing.” The genitive functions attributively. “Blessing” refers to a gift (Gen 33:11) or a special favor (Josh 15:19). The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.

[11:25]  ²⁰² tn Heb “will grow fat.” Drawing on the standard comparison of fatness and abundance (Deut 32:15), the term means “become rich, prosperous.”

[11:25]  ²⁰³ tn The verb מַרְוֶה (marveh, “to be saturated; to drink one’s fill”) draws a comparison between providing water for others with providing for those in need (e.g., Jer 31:25; Lam 3:15). The kind act will be reciprocated.

[11:25]  ²⁰⁴ tn The phrase “for others” does not appear in the Hebrew but is implied by the causative Hiphil verb which normally takes a direct object; it is elided in the Hebrew for the sake of emphasis. It is supplied in the translation for the sake of clarity and smoothness.

[11:25]  ²⁰⁵ tn This verb also means “to pour water,” and so continues the theme of the preceding participle: The one who gives refreshment to others will be refreshed. BDB 924 s.v. רָוָה lists the form יוֹרֶא (yore’) as a Hophal imperfect of רָוָה (ravah, the only occurrence) and translates it “will himself also be watered” (cf. KJV, ASV, NASB). But the verb looks very much like a Hiphil of the root יָרָא (yara’, “to shoot; to pour”). So the editors of BHS suggest יוּאָר (yu’ar).

[11:26]  ²⁰⁶ tn The direct object suffix on the verb picks up on the emphatic absolute phrase: “they will curse him – the one who withholds grain.”

[11:26]  ²⁰⁷ sn The proverb refers to a merchant who holds back his grain from the free market to raise prices when there is a great need for the produce. It is assumed that merchants are supposed to have a social conscience.

[11:26]  ²⁰⁸ tn Heb “but a blessing is for the head of the one who sells.” The parallelism with “curse” suggests that בְּרָכָה (berakhah) “blessing” means “praise.”

[11:26]  ²⁰⁹ tn Heb “for the head of the one who sells.” The term “head” functions as a synecdoche of part (= head) for the whole (= person). The head is here emphasized because it is the “crowning” point of praise. The direct object (“it”) is not in the Hebrew text but is implied.

[11:27]  ²¹⁰ tn Two separate words are used here for “seek.” The first is שָׁחַר (shakhar, “to seek diligently”) and the second is בָּקַשׁ (baqash, “to seek after; to look for”). Whoever is seeking good is in effect seeking favor – from either God or man (e.g., Ps 5:12; Isa 49:8).

[11:27]  ²¹¹ tn The participle דֹּרֵשׁ (doresh) means “to seek; to inquire; to investigate.” A person generally receives the consequences of the kind of life he seeks.

[11:27]  ²¹² tn The verb is the imperfect tense, third feminine singular, referring to “evil,” the object of the participle.

[11:28]  ²¹³ sn The implication from the parallelism is that the righteous do not trust in their own riches, but in the Lord.

[11:28]  ²¹⁴ tn Heb “leafage” or “leaf” (cf. KJV “as a branch”); TEV “leaves of summer”; NLT “leaves in spring.” The simile of a leaf is a figure of prosperity and fertility throughout the ancient Near East.

[11:29]  ²¹⁵ tn The verb עָכַר (’akhar, “to trouble”) refers to actions which make life difficult for one’s family (BDB 747 s.v.). He will be cut out of the family inheritance.

[11:29]  ²¹⁶ tn Heb “his house.” The term בֵּית (bet, “house”) is a synecdoche of container (= house) for its contents (= family, household).

[11:29]  ²¹⁷ tn Heb “the wind” (so KJV, NCV, NLT); NAB “empty air.” The word “wind” (רוּחַ, ruakh) refers to what cannot be grasped (Prov 27:16; Eccl 1:14, 17). The figure is a hypocatastasis, comparing wind to what he inherits – nothing he can put his hands on. Cf. CEV “won’t inherit a thing.”

[11:29]  ²¹⁸ sn The “fool” here is the “troubler” of the first half. One who mismanages his affairs so badly so that there is nothing for the family may have to sell himself into slavery to the wise. The ideas of the two halves of the verse are complementary.

[11:29]  ²¹⁹ tn Heb “to the wise of heart.” The noun לֵב (lev, “heart”) is an attributed genitive: “wise heart.” The term לֵב (“heart”) also functions as a synecdoche of part (= heart) for the whole (= person); see BDB 525 s.v. 7.

[11:30]  ²²⁰ 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.

[11:30]  ²²¹ tn Heb “tree of life” (so KJV, NAB, NIV, NRSV). The noun חַיִּים (khayyim, “life”) is genitive of product. What the righteous produce (“fruit”) is like a tree of life – a long and healthy life as well as a life-giving influence and provision for others.

[11:30]  ²²² tc The Leningrad Codex mistakenly vocalized ש (sin or shin) as שׂ (sin) instead of שׁ (shin) in the term נְפָשׂוֹת (nefashot) which is vocalized as נְפָשׁוֹת (nefasot, “souls”) in the other medieval Hebrew mss and early printed editions of the Masoretic Text.

[11:30]  ²²³ tc The MT reads חָכָם (khakham, “wise”) and seems to refer to capturing (לָקַח, laqakh; “to lay hold of; to seize; to capture”) people with influential ideas (e.g., 2 Sam 15:6). An alternate textual tradition reads חָמָס (khamas) “violent” (reflected in the LXX and Syriac) and refers to taking away lives: “but the one who takes away lives (= kills people) is violent” (cf. NAB, NRSV, TEV). The textual variant was caused by orthographic confusion of ס (samek) and כ (kaf), and metathesis of מ (mem) between the 2nd and 3rd consonants. If the parallelism is synonymous, the MT reading fits; if the parallelism is antithetical, the alternate tradition fits. See D. C. Snell, “‘Taking Souls’ in Proverbs 11:30,” VT 33 (1083): 362-65.

[11:31]  ²²⁴ tc The LXX introduces a new idea: “If the righteous be scarcely saved” (reflected in 1 Pet 4:18). The Greek translation “scarcely” could have come from a Vorlage of בַּצָּרָה (batsarah, “deficiency” or “want”) or בָּצַּר (batsar, “to cut off; to shorten”) perhaps arising from confusion over the letters. The verb “receive due” could only be translated “saved” by an indirect interpretation. See J. Barr, “בארץ ~ ΜΟΛΙΣ: Prov. XI.31, I Pet. IV.18,” JSS 20 (1975): 149-64.

[11:31]  ²²⁵ tn This construction is one of the “how much more” arguments – if this be true, how much more this (arguing from the lesser to the greater). The point is that if the righteous suffer for their sins, certainly the wicked will as well.

[11:31]  ²²⁶ tn Heb “the wicked and the sinner.” The two terms may form a hendiadys with the first functioning adjectivally: “the wicked sinner.”

[12:1]  ²²⁷ sn Those who wish to improve themselves must learn to accept correction; the fool hates/rejects any correction.

[12:1]  ²²⁸ sn The word בָּעַר (ba’ar, “brutish; stupid”) normally describes dumb animals that lack intellectual sense. Here, it describes the moral fool who is not willing to learn from correction. He is like a dumb animal (so the term here functions as a hypocatastasis: implied comparison).

[12:2]  ²²⁹ tn Heb “but he condemns”; the referent (the Lord) has been specified in the translation for clarity.

[12:2]  ²³⁰ tn Heb “a man of wicked plans.” The noun מְזִמּוֹת (mÿzimmot, “evil plans”) functions as an attributive genitive: “an evil-scheming man.” Cf. NASB “a man who devises evil”; NAB “the schemer.”

[12:3]  ²³¹ tn Heb “a man cannot be.”

[12:3]  ²³² tn The Niphal imperfect of כּוּן (cun, “to be established”) refers to finding permanent “security” (so NRSV, TEV, CEV) before God. Only righteousness can do that.

[12:3]  ²³³ tn Heb “a root of righteousness.” The genitive צַדִּיקִים (tsadiqim, “righteousness”) functions as an attributive adjective. The figure “root” (שֹׁרֶשׁ, shoresh) stresses the security of the righteous; they are firmly planted and cannot be uprooted (cf. NLT “the godly have deep roots”). The righteous are often compared to a tree (e.g., 11:30; Ps 1:3; 92:13).

[12:4]  ²³⁴ tn Heb “a wife of virtue”; NAB, NLT “a worthy wife.” This noble woman (אֵשֶׁת־חַיִל, ’shet-khayil) is the subject of Prov 31. She is a “virtuous woman” (cf. KJV), a capable woman of noble character. She is contrasted with the woman who is disgraceful (מְבִישָׁה, mÿvishah; “one who causes shame”) or who lowers his standing in the community.

[12:4]  ²³⁵ sn The metaphor of the “crown” emphasizes that such a wife is a symbol of honor and glory.

[12:4]  ²³⁶ tn Heb “she”; the referent (the wife) has been specified in the translation for clarity.

[12:4]  ²³⁷ sn The simile means that the shameful acts of such a woman will eat away her husband’s strength and influence and destroy his happiness.

[12:5]  ²³⁸ tn Heb “thoughts.” This term refers not just to random thoughts, however, but to what is planned or devised.

[12:5]  ²³⁹ sn The plans of good people are directed toward what is right. Advice from the wicked, however, is deceitful and can only lead to trouble.

[12:6]  ²⁴⁰ tn The infinitive construct אֱרָב (’erav, “to lie in wait”) expresses the purpose of their conversations. The idea of “lying in wait for blood” is an implied comparison (hypocatastasis): Their words are like an ambush intended to destroy (cf. NAB, NRSV “are a deadly ambush”). The words of the wicked are here personified.

[12:6]  ²⁴¹ tn Heb “for blood.” The term “blood” is a metonymy of effect, the cause being the person that they will attack and whose blood they will shed. After the construct “blood” is also an objective genitive.

[12:6]  ²⁴² tn Heb “mouth.” The term פֶּה (peh, “mouth”) is a metonymy of cause, signifying what the righteous say. The righteous can make a skillful defense against false accusations that are intended to destroy. The righteous, who have gained wisdom, can escape the traps set by the words of the wicked.

[12:7]  ²⁴³ sn This proverb is about the stability of the righteous in times of trouble. The term “overthrown” might allude to Gen 19:21.

[12:7]  ²⁴⁴ tn Heb “and they are not.”

[12:7]  ²⁴⁵ tn Heb “the house of the righteous.” The genitive צַדִּיקִים (tsadiqim) functions as an attributive adjective: “righteous house.” The noun בֵּית (bet, “house”) functions as a synecdoche of container (= house) for the contents (= family, household; perhaps household possessions). Cf. NCV “a good person’s family”; NLT “the children of the godly.”

[12:8]  ²⁴⁶ tn Heb “a man.”

[12:8]  ²⁴⁷ tn Heb “to the mouth of.” This idiom means “according to” (BDB 805 s.v. פֶּה 6.b.(b); cf. KJV, NAB, NIV). The point is that praise is proportionate to wisdom.

[12:8]  ²⁴⁸ tn Heb “crooked of heart”; cf. NAB, NLT “a warped mind” (NIV similar). The noun לֵב (lev, “heart”) is an attributive genitive. It functions as a metonymy of association for “mind; thoughts” (BDB 524 s.v. 3) and “will; volition” (BDB 524 s.v. 4). He does not perceive things as they are, so he makes all the wrong choices. His thinking is all wrong.

[12:9]  ²⁴⁹ tn Heb “one who is lightly regarded.” The verb קָלָה (qalah) means “to be lightly esteemed; to be dishonored; to be degraded” (BDB 885 s.v.).

[12:9]  ²⁵⁰ tn The meaning of the phrase וְעֶבֶד לוֹ (vÿ’eved lo) is ambiguous; the preposition is either possessive (“has a servant”) or a reflexive indirect object (“is a servant for himself”; cf. NAB, TEV). Several versions (LXX, Vulgate, Syriac) read “and yet has a servant.”

[12:9]  ²⁵¹ tn Heb “who feigns importance.” The term מְתַכַּבֵּד (mÿtakkabed, from כָּבֵד, caved, “to be weighty; to be honored; to be important”) is an example of the so-called “Hollywood” Hitpael which describes a person putting on an act (BDB 458 s.v. כָּבֵד Hitp.2).

[12:9]  sn This individual lives beyond his financial means in a vain show to impress other people and thus cannot afford to put food on the table.

[12:10]  ²⁵² tn Heb “knows”; NLT “concerned for the welfare of.” The righteous take care of animals, not just people.

[12:10]  ²⁵³ tn Heb “but the mercies.” The additional words appear in the translation for the sake of clarification. The line can be interpreted in two ways: (1) when the wicked exhibit a kind act, they do it in a cruel way, or (2) even the kindest of their acts is cruel by all assessments, e.g., stuffing animals with food to fatten them for market – their “kindness” is driven by ulterior motives (J. H. Greenstone, Proverbs, 129).

[12:11]  ²⁵⁴ sn In the biblical period agriculture was the most common occupation for the people; so “working a field” describes a substantial occupation, but also represents working in general. Diligent work, not get-rich-quick schemes, is the key to ensuring income.

[12:11]  ²⁵⁵ tn Heb “will have his fill of” or “will be satisfied with.”

[12:11]  ²⁵⁶ tn Heb “empty things” or “vain things.” The term רֵיקִים (reqim) refers to worthless pursuits in an effort to make money. The fact that the participle used is “chase after” shows how elusive these are. Cf. NIV “fantasies”; NCV “empty dreams”; TEV “useless projects.”

[12:11]  ²⁵⁷ tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom (BDB 524 s.v. 3).

[12:12]  ²⁵⁸ tn This line is difficult to interpret. BDB connects the term מְצוֹד (mÿtsod) to II מָצוֹד which means (1) “snare; hunting-net” and (2) what is caught: “prey” (BDB 844-45 s.v. II מָצוֹד). This would function as a metonymy of cause for what the net catches: the prey. Or it may be saying that the wicked get caught in their own net, that is, reap the consequences of their own sins. On the other hand, HALOT 622 connects מְצוֹד (mÿtsod) to II מְצוּדָה (mÿtsudah, “mountain stronghold”; cf. NAB “the stronghold of evil men will be demolished”). The LXX translated it as: “The desires of the wicked are evil.” The Syriac has: “The wicked desire to do evil.” The Latin expands it: “The desire of the wicked is a defense of the worst [things, or persons].” C. H. Toy suggests emending the text to read “wickedness is the net of bad men” (Proverbs [ICC], 250).

[12:12]  ²⁵⁹ tn Heb “the root of righteousness.” The genitive צַדִּיקִים (tsadiqim, “righteousness”) functions as an attributive adjective. The wicked want what belongs to others, but the righteous continue to flourish.

[12:12]  ²⁶⁰ tc The MT reads יִתֵּן (yitten, “gives,” from נָתַן [natan, “to give”]), and yields an awkward meaning: “the root of the righteous gives.” The LXX reads “the root of the righteous endures” (cf. NAB). This suggests a Hebrew Vorlage of אֵיתָן (’etan, “constant; continual”; HALOT 44-45 s.v. I אֵיתָן 2) which would involve the omission of א (alef) in the MT. The metaphor “root” (שֹׁרֶשׁ, shoresh) is often used in Proverbs for that which endures; so internal evidence supports the alternate tradition.

[12:13]  ²⁶¹ tc MT reads the noun מוֹקֵשׁ (moqesh, “bait; lure”). The LXX, Syriac and Tg. Prov 12:13 took it as a passive participle (“is ensnared”). The MT is the more difficult reading and so is preferred. The versions appear to be trying to clarify a difficult reading.

[12:13]  tn Heb “snare of a man.” The word “snare” is the figurative meaning of the noun מוֹקֵשׁ (“bait; lure” from יָקַשׁ [yaqash, “to lay a bait, or lure”]).

[12:13]  ²⁶² tn Heb “transgression of the lips.” The noun “lips” is a genitive of specification and it functions as a metonymy of cause for speech: sinful talk or sinning by talking. J. H. Greenstone suggests that this refers to litigation; the wicked attempt to involve the innocent (Proverbs, 131).

[12:13]  ²⁶³ sn J. H. Greenstone suggests that when the wicked become involved in contradictions of testimony, the innocent is freed from the trouble. Another meaning would be that the wicked get themselves trapped by what they say, but the righteous avoid that (Proverbs, 131).

[12:14]  ²⁶⁴ tn Heb “fruit of the lips.” The term “fruit” is the implied comparison, meaning what is produced; and “lips” is the metonymy of cause, referring to speech. Proper speech will result in good things.

[12:14]  ²⁶⁵ tn Heb “the work of the hands of a man.”

[12:14]  ²⁶⁶ tc The Kethib has the Qal imperfect, “will return” to him (cf. NASB); the Qere preserves a Hiphil imperfect, “he/one will restore/render” to him (cf. KJV, ASV). The Qere seems to suggest that someone (God or people) will reward him in kind. Since there is no expressed subject, it may be translated as a passive voice.

[12:15]  ²⁶⁷ sn The way of a fool describes a headlong course of actions (“way” is an idiom for conduct) that is not abandoned even when wise advice is offered.

[12:15]  ²⁶⁸ sn The fool believes that his own plans and ideas are perfect or “right” (יָשָׁר, yashar); he is satisfied with his own opinion.

[12:15]  ²⁶⁹ tn Heb “in his own eyes.”

[12:15]  ²⁷⁰ tn Or “a wise person listens to advice” (cf. NIV, NRSV, TEV, CEV, NLT).

[12:16]  ²⁷¹ tn Heb “The fool, at once his vexation is known.” This rhetorically emphatic construction uses an independent nominative absolute, which is then followed by the formal subject with a suffix. The construction focuses attention on “the fool,” then states what is to be said about him.

[12:16]  ²⁷² tn Heb “on the day” or “the same day.”

[12:16]  sn The fool is impatient and unwise, and so flares up immediately when anything bothers him. W. McKane says that the fool’s reaction is “like an injured animal and so his opponent knows that he has been wounded” (Proverbs [OTL], 442).

[12:16]  ²⁷³ tn Heb “shrewd.”

[12:16]  ²⁷⁴ tn Heb “covers.” The verb כָּסָה (casah) means “covers” in the sense of ignores or bides his time. The point is not that he does not respond at all, but that he is shrewd enough to handle the criticism or insult in the best way – not instinctively and irrationally.

[12:17]  ²⁷⁵ tn The text has “he pours out faithfully”; the word rendered “faithfully” or “reliably” (אֱמוּנָה, ’emunah) is used frequently for giving testimony in court, and so here the subject matter is the reliable witness.

[12:17]  ²⁷⁶ tn Heb “righteousness.”

[12:17]  ²⁷⁷ tn Heb “witness of falsehoods.” The genitive noun functions attributively, and the plural form depicts habitual action or moral characteristic. This describes a person who habitually lies. A false witness cannot be counted on to help the cause of justice.

[12:17]  ²⁷⁸ tn The term “speaks” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.

[12:18]  ²⁷⁹ tn The term בּוֹטֶה (boteh) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4; Num 30:7).

[12:18]  ²⁸⁰ tn Heb “the tongue” (so NAB, NIV, NRSV). The term לָשׁוֹן (lashon, “tongue”) functions as a metonymy of cause for what is said.

[12:18]  ²⁸¹ tn The term “brings” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.

[12:18]  ²⁸² sn Healing is a metonymy of effect. Healing words are the opposite of the cutting, irresponsible words. What the wise say is faithful and true, gentle and kind, uplifting and encouraging; so their words bring healing.

[12:19]  ²⁸³ tn Heb “a lip of truth.” The genitive אֱמֶת (’emet, “truth”) functions as an attributive adjective: “truthful lip.” The term שְׂפַת (sÿfat, “lip”) functions as a synecdoche of part (= lip) for the whole (= person): “truthful person.” The contrast is between “the lip of truth” and the “tongue of lying.”

[12:19]  ²⁸⁴ tn Heb “a tongue of deceit.” The genitive שָׁקֶר (shaqer, “deceit”) functions as an attributive genitive. The noun לָשׁוֹן (lashon, “tongue”) functions as a synecdoche of part (= tongue) for the whole (= person): “lying person.”

[12:19]  ²⁸⁵ tn Heb “while I would twinkle.” This expression is an idiom meaning “only for a moment.” The twinkling of the eye, the slightest movement, signals the brevity of the life of a lie (hyperbole). But truth will be established (תִּכּוֹן, tikon), that is, be made firm and endure.

[12:20]  ²⁸⁶ sn The contrast here is between “evil” (= pain and calamity) and “peace” (= social wholeness and well-being); see, e.g., Pss 34:14 and 37:37.

[12:20]  ²⁸⁷ tn Heb “those who are counselors of peace.” The term שָׁלוֹם (shalom, “peace”) is an objective genitive, so the genitive-construct “counselors of peace” means those who advise, advocate or promote peace (cf. NAB, NIV).

[12:21]  ²⁸⁸ tn Heb “is not allowed to meet to the righteous.”

[12:21]  ²⁸⁹ tn Heb “all calamity.” The proper nuance of אָוֶן (’aven) is debated. It is normally understood metonymically (effect) as “harm; trouble,” that is, the result/effect of wickedness (e.g., Gen 50:20). Rashi, a Jewish scholar who lived a.d. 1040-1105, took it as “wickedness,” its primary meaning; “the righteous will not be caught up in wickedness.”

[12:21]  ²⁹⁰ tn The expression רָע מָלְאוּ (malÿ’u ra’, “to be full of evil”) means (1) the wicked do much evil or (2) the wicked experience much calamity (cf. NAB, NIV, NRSV, NLT).

[12:22]  ²⁹¹ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) is a subjective genitive.

[12:22]  ²⁹² tn Heb “lips of lying.” The genitive שָׁקֶר (shaqer, “lying”) functions as an attributive genitive: “lying lips.” The term “lips” functions as a synecdoche of part (= lips) for the whole (= person): “a liar.”

[12:22]  ²⁹³ tn Heb “but doers of truthfulness.” The term “truthfulness” is an objective genitive, meaning: “those who practice truth” or “those who act in good faith.” Their words and works are reliable.

[12:22]  ²⁹⁴ sn The contrast between “delight/pleasure” and “abomination” is emphatic. What pleases the Lord is acting truthfully or faithfully.

[12:23]  ²⁹⁵ tn Heb “a shrewd man” (so NAB); KJV, NIV “a prudent man”; NRSV “One who is clever.”

[12:23]  sn A shrewd person knows how to use knowledge wisely, and restrains himself from revealing all he knows.

[12:23]  ²⁹⁶ sn The term כֹּסֶה (koseh, “covers; hides”) does not mean that he never shares his knowledge, but discerns when it is and is not appropriate to speak.

[12:23]  ²⁹⁷ tn Heb “the heart of fools.” The term לֵב (lev, “heart”) functions as a synecdoche of part (= heart) for the whole (= person): “foolish people.” This type of fool despises correction and instruction. His intent is to proclaim all that he does – which is folly. W. McKane says that the more one speaks, the less likely he is able to speak effectively (Proverbs [OTL], 422). Cf. TEV “stupid people advertise their ignorance”; NLT “fools broadcast their folly.”

[12:23]  ²⁹⁸ sn The noun אִוֶּלֶת (’ivvelet, “foolishness; folly”) is the antithesis of perception and understanding. It is related to the noun אֱוִּיל (’evvil, “fool”), one who is morally bad because he despises wisdom and discipline, mocks at guilt, is licentious and quarrelsome, and is almost impossible to rebuke.

[12:24]  ²⁹⁹ tn The term חָרַץ (kharats, “diligent”) means (1) literally: “to cut; to sharpen,” (2) figurative: “to decide” and “to be diligent. It is used figuratively in Proverbs for diligence. The semantic development of the figure may be understood thus: “cut, sharpen” leads to “act decisively” which leads to “be diligent.” By their diligent work they succeed to management. The diligent rise to the top, while the lazy sink to the bottom.

[12:24]  ³⁰⁰ tn Heb “the hand of the diligent.” The term “hand” is a synecdoche of part (= hand) for the whole (= person): diligent person. The hand is emphasized because it is the instrument of physical labor; it signifies the actions and the industry of a diligent person – what his hand does.

[12:24]  ³⁰¹ tn Heb “deceitful.” The term refers to one who is not diligent; this person tries to deceive his master about his work, which he has neglected.

[12:24]  ³⁰² tn Heb “will be for slave labor.” The term מַס (mas, “slave labor”) refers to a person forced into labor from slavery.

[12:25]  ³⁰³ tn The word “anxiety” (דְּאָגָה, dÿ’agah) combines anxiety and fear – anxious fear (e.g., Jer 49:23; Ezek 4:16); and for the verb (e.g., Ps 38:18; Jer 17:8).

[12:25]  ³⁰⁴ tn Heb “the heart of a man.”

[12:25]  ³⁰⁵ tn Heb “bows it [= his heart] down.” Anxiety weighs heavily on the heart, causing depression. The spirit is brought low.

[12:25]  ³⁰⁶ tn Heb “good.” The Hebrew word “good” (טוֹב, tov) refers to what is beneficial for life, promotes life, creates life or protects life. The “good word” here would include encouragement, kindness, and insight – the person needs to regain the proper perspective on life and renew his confidence.

[12:25]  ³⁰⁷ tn Heb “makes it [= his heart] glad.” The similarly sounding terms יַשְׁחֶנָּה (yashkhennah, “weighs it down”) and יְשַׂמְּחֶנָּה (yÿsammÿkhennah, “makes it glad”) create a wordplay (paronomasia) that dramatically emphasizes the polar opposite emotional states: depression versus joy.

[12:26]  ³⁰⁸ tn The line has several possible translations: (1) The verb יָתֵר (yater) can mean “to spy out; to examine,” which makes a good contrast to “lead astray” in the parallel colon. (2) יָתֵר could be the Hophal of נָתַר (natar, Hiphil “to set free”; Hophal “to be set free”): “the righteous is delivered from harm” [reading mera`ah] (J. A. Emerton, “A Note on Proverbs 12:26,” ZAW 76 [1964]: 191-93). (3) Another option is, “the righteous guides his friend aright” (cf. NRSV, NLT).

[12:27]  ³⁰⁹ tc The MT reads יַחֲרֹךְ (yakharokh) from II חָרַךְ (kharakh, “to roast”?). On the other hand, several versions (LXX, Syriac, Vulgate) reflect a Hebrew Vorlage of יַדְרִיךְ (yadrikh) from דָרַךְ (darakh, “to gain”), meaning: “a lazy person cannot catch his prey” (suggested by Gemser; cf. NAB). The MT is the more difficult reading, being a hapax legomenon, and therefore should be retained; the versions are trying to make sense out of a rare expression.

[12:27]  tn The verb II חָרַךְ (kharakh) is a hapax legomenon, appearing in the OT only here. BDB suggests that it means “to start; to set in motion” (BDB 355 s.v.). The related Aramaic and Syriac verb means “to scorch; to parch,” and the related Arabic verb means “to roast; to scorch by burning”; so it may mean “to roast; to fry” (HALOT 353 s.v. I חרך). The lazy person can’t be bothered cooking what he has hunted. The Midrash sees an allusion to Jacob and Esau in Genesis 25. M. Dahood translates it: “the languid man will roast no game for himself, but the diligent will come on the wealth of the steppe” (“The Hapax harak in Proverbs 12:27,” Bib 63 [1982]: 60-62). This hyperbole means that the lazy person does not complete a project.

[12:27]  ³¹⁰ tn Heb “the wealth of a man.”

[12:28]  ³¹¹ tc The consonants אל־מות (’l-mvt) are vocalized by the MT as אַל־מָוֶת (’al-mavet, “no death”), meaning: “the journey of her path is no-death” = immortality. However, many medieval Hebrew mss and all the versions vocalize it as אֶל־מָוֶת (’el-mavet, “to death”), meaning: “but another path leads to death” (cf. NAB, NCV). W. McKane adopts this reading, and suggests that MT is a scribal change toward eternal life (Proverbs [OTL], 451-52). Others adopt this reading because they do not find the term “life” used in Proverbs for eternal life, nor do they find references to immortality elsewhere in Proverbs.

[12:28]  tn Heb “no death.” This phrase may mean “immortality.” Those who enter the path of righteousness by faith and seek to live righteously are on their way to eternal life. However, M. Dahood suggests that it means permanence (“Immortality in Proverbs 12:28,” Bib 41 [1960]: 176-81).

[13:1]  ³¹² 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]  ³¹³ 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]  ³¹⁴ 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]  ³¹⁵ tn Heb “lips” (so NIV); KJV “mouth.” The term “lips” is a metonymy of cause for what the lips produce: speech.

[13:2]  ³¹⁶ tn Heb “he eats [what is] good.”

[13:2]  ³¹⁷ tn Heb “the desire of the faithless.” The noun “faithless” is a subjective genitive: “the faithless desire….”

[13:2]  ³¹⁸ 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]  ³¹⁹ 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]  ³²⁰ tn Heb “mouth” (so KJV, NAB). The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.

[13:3]  ³²¹ 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]  ³²² 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]  ³²³ 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]  ³²⁴ 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]  ³²⁵ 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]  ³²⁶ 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]  ³²⁷ tn Heb “will be made fat” (cf. KJV, NASB); NRSV “is richly supplied.”

[13:5]  ³²⁸ 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]  ³²⁹ 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]  ³³⁰ 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]  ³³¹ 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]  ³³² 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]  ³³³ 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]  ³³⁴ 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]  ³³⁵ 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]  ³³⁶ 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]  ³³⁷ tn Heb “the life of a man.”

[13:8]  ³³⁸ 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]  ³³⁹ 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]  ³⁴⁰ 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]  ³⁴¹ 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]  ³⁴² 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]  ³⁴³ 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]  ³⁴⁴ tn The particle רַק (raq, “only”) modifies the noun “contention” – only contention can come from such a person.

[13:10]  ³⁴⁵ 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]  ³⁴⁶ 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]  ³⁴⁷ 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]  ³⁴⁸ tn Heb “by hand”; cf. KJV, ASV, NASB “by labor.”

[13:11]  ³⁴⁹ tn Heb “will increase.”

[13:12]  ³⁵⁰ sn The word “hope” (תּוֹחֶלֶת [tokhelet] from יָחַל [yakhal]) also has the implication of a tense if not anxious wait.

[13:12]  ³⁵¹ tn The verb is the Pual participle from מָשַׁךְ (mashakh,“to draw; to drag”).

[13:12]  ³⁵² 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]  ³⁵³ tn Heb “a desire that comes”; cf. CEV “a wish that comes true.”

[13:12]  ³⁵⁴ 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]  ³⁵⁵ 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]  ³⁵⁶ 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]  ³⁵⁷ tn Heb “fears a commandment”; NIV “respects a command.”

[13:13]  ³⁵⁸ tn Heb “he” or “that one” [will be rewarded].

[13:13]  ³⁵⁹ 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]  ³⁶⁰ 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]  ³⁶¹ tn Heb “instruction of the wise.” The term חָכָם (khakham, “the wise”) is a genitive of source.

[13:14]  ³⁶² 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]  ³⁶³ 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]  ³⁶⁴ 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]  ³⁶⁵ 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]  ³⁶⁶ 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]  ³⁶⁷ 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]  ³⁶⁸ tn Heb “gives”; NASB “produces.”

[13:15]  ³⁶⁹ tn Heb “way,” frequently for conduct, behavior, or lifestyle.

[13:15]  ³⁷⁰ 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]  ³⁷¹ 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]  ³⁷² 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]  ³⁷³ tn Heb “bad.”

[13:17]  ³⁷⁴ 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]  ³⁷⁵ tn Or “evil.”

[13:17]  ³⁷⁶ 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]  ³⁷⁷ 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]  ³⁷⁸ 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]  ³⁷⁹ 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]  ³⁸⁰ 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]  ³⁸¹ 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]  ³⁸² 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]  ³⁸³ 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]  ³⁸⁴ 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]  ³⁸⁵ 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]  ³⁸⁶ tn Heb “good.”

[13:22]  ³⁸⁷ 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]  ³⁸⁸ tn Heb “the children of children.”

[13:22]  ³⁸⁹ 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]  ³⁹⁰ 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 Lord’s blessing).

[13:23]  ³⁹¹ 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]  ³⁹² 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]  ³⁹³ 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]  ³⁹⁴ tn Heb “his son.”

[13:24]  ³⁹⁵ tn Heb “him”; the referent (his child) is specified in the translation for clarity.

[13:24]  ³⁹⁶ 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]  ³⁹⁷ tn The noun מוּסָר (musar, “discipline”) functions as an adverbial accusative of reference: “he is diligent in reference to discipline.”

[13:25]  ³⁹⁸ tn The noun נֶפֶשׁ (traditionally “soul”; cf. KJV, ASV) here means “appetite” (BDB 660 s.v. 5.a).

[13:25]  ³⁹⁹ 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]  ⁴⁰⁰ 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]  ⁴⁰¹ 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]  ⁴⁰² tn Heb “house.” This term functions as a synecdoche of container (= house) for contents (= household, family).

[14:2]  ⁴⁰³ tn Heb “fear of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as an objective genitive.

[14:2]  ⁴⁰⁴ 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 Lord is uprightness; the evidence of those who despise him is the devious ways.

[14:3]  ⁴⁰⁵ 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]  ⁴⁰⁶ sn The noun פֶּה (peh, “mouth”) functions as a metonymy of cause for what is said (“speech, words, talk”).

[14:3]  ⁴⁰⁷ 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]  ⁴⁰⁸ 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]  ⁴⁰⁹ 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]  ⁴¹⁰ tn Heb “a witness of faithfulness.” The genitive functions in an attributive sense: “faithful witness” (so KJV, NRSV); TEV “reliable witness.”

[14:5]  ⁴¹¹ tn Heb “a witness of falsehood.” The genitive functions in an attributive sense: “false witness.”

[14:5]  ⁴¹² 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]  ⁴¹³ 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]  ⁴¹⁴ tn Heb “and there is not.”

[14:6]  ⁴¹⁵ sn The Niphal of קָלַל (qalal) means “to appear light; to appear trifling; to appear easy.”

[14:7]  ⁴¹⁶ tn Heb “a man, a stupid fellow.”

[14:7]  ⁴¹⁷ tn Heb “and.” The vav (ו) that introduces this clause may be understood as meaning “or….”

[14:7]  ⁴¹⁸ 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]  ⁴¹⁹ 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]  ⁴²⁰ tn Or “the prudent [person]” (cf. KJV, NASB, NIV).

[14:8]  ⁴²¹ tn The Hiphil infinitive construct denotes purpose. Those who are shrewd will use it to give careful consideration to all their ways.

[14:8]  ⁴²² 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]  ⁴²³ 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]  ⁴²⁴ 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]  ⁴²⁵ 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]  ⁴²⁶ tn Heb “bitterness of its soul.”

[14:10]  ⁴²⁷ tn Heb “stranger” (so KJV, NASB, NRSV).

[14:10]  ⁴²⁸ 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]  ⁴²⁹ 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]  ⁴³⁰ tn The term “tent” is a metonymy here referring to the contents of the tent: families.

[14:12]  ⁴³¹ 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]  ⁴³² 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]  ⁴³³ 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]  ⁴³⁴ tn Heb “and its end, joy, is grief.” The suffix may be regarded as an Aramaism, a proleptic suffix referring to “joy.”

[14:13]  ⁴³⁵ tn The phrase “may be” is not in the Hebrew but is supplied from the parallelism, which features an imperfect of possibility.

[14:14]  ⁴³⁶ 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]  ⁴³⁷ 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]  ⁴³⁸ 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]  ⁴³⁹ 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]  ⁴⁴⁰ tn Heb “his step”; cf. TEV “sensible people watch their step.”

[14:16]  ⁴⁴¹ tn Heb “fears.” Since the holy name (Yahweh, translated “the Lord”) is not used, it probably does not here mean fear of the Lord, but of the consequences of actions.

[14:16]  ⁴⁴² 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]  ⁴⁴³ 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]  ⁴⁴⁴ 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]  ⁴⁴⁵ tn Heb “a man of devices.”

[14:17]  ⁴⁴⁶ 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]  ⁴⁴⁷ 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]  ⁴⁴⁸ tn Or “prudent” (KJV, NASB, NIV); NRSV, TEV “clever.”

[14:18]  ⁴⁴⁹ 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]  ⁴⁵⁰ 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]  ⁴⁵¹ 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]  ⁴⁵² sn J. H. Greenstone suggests that this means that they are begging for favors (Proverbs, 154).

[14:20]  ⁴⁵³ 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]  ⁴⁵⁴ 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]  ⁴⁵⁵ tn The term “exhibit” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.

[14:22]  ⁴⁵⁶ 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]  ⁴⁵⁷ 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]  ⁴⁵⁸ 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]  ⁴⁵⁹ tn The term “brings” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.

[14:23]  ⁴⁶⁰ 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]  ⁴⁶¹ 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]  ⁴⁶² 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]  ⁴⁶³ tn Heb “a witness of truth”; cf. CEV “an honest witness.”

[14:25]  ⁴⁶⁴ 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]  ⁴⁶⁵ 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]  ⁴⁶⁶ 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]  ⁴⁶⁷ tn Heb “In the fear of the Lord [is] confidence of strength.” The phrase “one has” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.

[14:26]  ⁴⁶⁸ tn Heb “confidence of strength.” This construct phrase features an attributive genitive: “strong confidence” (so most English versions; NIV “a secure fortress”).

[14:26]  ⁴⁶⁹ sn The fear of the Lord will not only provide security for the parent but will also be a refuge for children. The line recalls Exod 20:5-6 where children will reap the benefits of the righteous parents. The line could also be read as “he [= God] will be a refuge for the children.”

[14:27]  ⁴⁷⁰ sn The verse is similar to Prov 13:14 except that “the fear of the Lord” has replaced “the teaching of the wise.”

[14:27]  ⁴⁷¹ 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]  ⁴⁷² tn Heb “fountain of life.”

[14:27]  ⁴⁷³ 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]  ⁴⁷⁴ tn The term “people” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.

[14:27]  ⁴⁷⁵ tn Heb “snares of death” (so KJV, NAB, NIV, NRSV, NLT); CEV “deadly traps.”

[14:28]  ⁴⁷⁶ tn The preposition serves as the beth essentiae – the glory is the abundant population, not in it.

[14:28]  ⁴⁷⁷ tn Heb “people.” Cf. NLT “a dwindling nation.”

[14:28]  ⁴⁷⁸ 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]  ⁴⁷⁹ 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]  ⁴⁸⁰ 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]  ⁴⁸¹ 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]  ⁴⁸² tn Heb “life of the flesh” (so KJV, ASV); NAB, NIV “gives life to the body.”

[14:30]  ⁴⁸³ 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]  ⁴⁸⁴ 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]  ⁴⁸⁵ 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]  ⁴⁸⁶ 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]  ⁴⁸⁷ 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]  ⁴⁸⁸ 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]  ⁴⁸⁹ sn The righteous have hope in a just retribution – they have a place of safety even in death.

[14:32]  ⁴⁹⁰ 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]  ⁴⁹¹ 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]  ⁴⁹² tn Heb “in the inner part”; ASV “in the inward part”; NRSV “in the heart of fools.”

[14:34]  ⁴⁹³ 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]  ⁴⁹⁴ 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 a.d. 1040-1105).

[14:35]  ⁴⁹⁵ tn Heb “the favor of a king.” The noun “king” functions as a subjective genitive: “the king shows favor….”

[14:35]  ⁴⁹⁶ 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]  ⁴⁹⁷ tn Heb “is” (so KJV, ASV).

[15:1]  ⁴⁹⁸ tn Heb “soft answer.” The adjective רַּךְ (rakh, “soft; tender; gentle”; BDB 940 s.v.) is more than a mild response; it is conciliatory, an answer that restores good temper and reasonableness (W. McKane, Proverbs [OTL], 477). Gideon illustrates this kind of answer (Judg 8:1-3) that brings peace.

[15:1]  ⁴⁹⁹ tn Heb “word of harshness”; KJV “grievous words.” The noun עֶצֶב (’etsev, “pain, hurt”) functions as an attributive genitive. The term עֶצֶב refers to something that causes pain (BDB 780 s.v. I עֶצֶב). For example, Jephthah’s harsh answer led to war (Judg 12:1-6).

[15:1]  ⁵⁰⁰ tn Heb “raises anger.” A common response to painful words is to let one’s temper flare up.

[15:2]  ⁵⁰¹ sn The contrast is between the “tongue of the wise” and the “mouth of the fool.” Both expressions are metonymies of cause; the subject matter is what they say. How wise people are can be determined from what they say.

[15:2]  ⁵⁰² tn Or “makes knowledge acceptable” (so NASB). The verb תֵּיטִיב (tetiv, Hiphil imperfect of יָטַב [yatav, “to be good”]) can be translated “to make good” or “to treat in a good [or, excellent] way” (C. H. Toy, Proverbs [ICC], 303). M. Dahood, however, suggests emending the text to תֵּיטִיף (tetif) which is a cognate of נָטַף (nataf, “drip”), and translates “tongues of the sages drip with knowledge” (Proverbs and Northwest Semitic Philology, 32-33). But this change is gratuitous and unnecessary.

[15:2]  ⁵⁰³ sn The Hiphil verb יַבִּיעַ (yabia’) means “to pour out; to emit; to cause to bubble; to belch forth.” The fool bursts out with reckless utterances (cf. TEV “spout nonsense”).

[15:3]  ⁵⁰⁴ sn The proverb uses anthropomorphic language to describe God’s exacting and evaluating knowledge of all people.

[15:3]  ⁵⁰⁵ tn The form צֹפוֹת (tsofot, “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil.

[15:4]  ⁵⁰⁶ tn Heb “a tongue.” The term “tongue” is a metonymy of cause for what is produced: speech.

[15:4]  ⁵⁰⁷ tn Heb “a tongue of healing.” A healing tongue refers to speech that is therapeutic or soothing. It is a source of vitality.

[15:4]  ⁵⁰⁸ 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.

[15:4]  ⁵⁰⁹ tn Heb “tree of life.”

[15:4]  ⁵¹⁰ tn Heb “perversion in it.” The referent must be the tongue, so this has been supplied in the translation for clarity. A tongue that is twisted, perverse, or deceitful is a way of describing deceitful speech. Such words will crush the spirit (e.g., Isa 65:14).

[15:5]  ⁵¹¹ tn Heb “is prudent” (so KJV, NASB, NRSV); NCV, NLT “is wise.” Anyone who accepts correction or rebuke will become prudent in life.

[15:6]  ⁵¹² tn The term בֵּית (bet, “house”) functions as an adverbial accusative of location.

[15:6]  ⁵¹³ sn The Hebrew noun חֹסֶן (khosen) means “wealth; treasure.” Prosperity is the reward for righteousness. This is true only in so far as a proverb can be carried in its application, allowing for exceptions. The Greek text for this verse has no reference for wealth, but talks about amassing righteousness.

[15:6]  ⁵¹⁴ tn Heb “will be troubled.” The function of the Niphal participle may be understood in two ways: (1) substantival use: abstract noun meaning “disturbance, calamity” (BDB 747 s.v. עָכַר) or passive noun meaning “thing troubled,” or (2) verbal use: “will be troubled” (HALOT 824 s.v. עכר nif).

[15:7]  ⁵¹⁵ tc The verb of the first colon is difficult because it does not fit the second very well – a heart does not “scatter” or “spread” knowledge. On the basis of the LXX, C. H. Toy (Proverbs [ICC], 305) suggests a change to יִצְּרוּ (yitsÿru, “they preserve”). The Greek evidence, however, is not strong. For the second line the LXX has “hearts of fools are not safe,” apparently taking לֹא־כֵן (lo’-khen) as “unstable” instead of “not so.” So it seems futile to use the Greek version to modify the first colon to make a better parallel, when the Greek has such a different reading in the second colon anyway.

[15:7]  ⁵¹⁶ sn The phrase “the heart of fools” emphasizes that fools do not comprehend knowledge. Cf. NCV “there is no knowledge in the thoughts of fools.”

[15:8]  ⁵¹⁷ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.” Cf. NIV “the Lord detests”; NCV, NLT “the Lord hates”; CEV “the Lord is disgusted.”

[15:8]  ⁵¹⁸ tn Heb “sacrifice” (so many English versions).

[15:8]  ⁵¹⁹ sn The sacrifices of the wicked are hated by the Lord because the worshipers are insincere and blasphemous (e.g., Prov 15:29; 21:3; 28:9; Ps 40:6-8; Isa 1:10-17). In other words, the spiritual condition of the worshiper determines whether or not the worship is acceptable to God.

[15:8]  ⁵²⁰ sn J. H. Greenstone notes that if God will accept the prayers of the upright, he will accept their sacrifices; for sacrifice is an outer ritual and easily performed even by the wicked, but prayer is a private and inward act and not usually fabricated by unbelievers (Proverbs, 162).

[15:8]  ⁵²¹ tn Heb “[is] his pleasure.” The 3rd person masculine singular suffix functions as a subjective genitive: “he is pleased.” God is pleased with the prayers of the upright.

[15:9]  ⁵²² tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.”

[15:9]  ⁵²³ tn Heb “the one who” (so NRSV).

[15:9]  ⁵²⁴ sn God hates the way of the wicked, that is, their lifestyle and things they do. God loves those who pursue righteousness, the Piel verb signifying a persistent pursuit. W. G. Plaut says, “He who loves God will be moved to an active, persistent, and even dangerous search for justice” (Proverbs, 170).

[15:10]  ⁵²⁵ tn The two lines are parallel synonymously, so the “severe discipline” of the first colon is parallel to “will die” of the second. The expression מוּסָר רָע (musar ra’, “severe discipline”) indicates a discipline that is catastrophic or harmful to life.

[15:10]  ⁵²⁶ sn If this line and the previous line are synonymous, then the one who abandons the way also refuses any correction, and so there is severe punishment. To abandon the way means to leave the life of righteousness which is the repeated subject of the book of Proverbs.

[15:11]  ⁵²⁷ tn Heb “Sheol and Abaddon” (שְׁאוֹל וַאֲבַדּוֹן (shÿ’ol va’adon); so ASV, NASB, NRSV; cf. KJV “Hell and destruction”; NAB “the nether world and the abyss.” These terms represent the remote underworld and all the mighty powers that reside there (e.g., Prov 27:20; Job 26:6; Ps 139:8; Amos 9:2; Rev 9:11). The Lord knows everything about this remote region.

[15:11]  ⁵²⁸ tn The construction אַף כִּי (’af ki, “how much more!”) introduces an argument from the lesser to the greater: If all this is open before the Lord, how much more so human hearts. “Hearts” here is a metonymy of subject, meaning the motives and thoughts (cf. NCV “the thoughts of the living”).

[15:11]  ⁵²⁹ tn Heb “the hearts of the sons of man,” although here “sons of man” simply means “men” or “human beings.”

[15:12]  ⁵³⁰ sn This is an understatement, the opposite being intended (a figure called tapeinosis). A scorner rejects any efforts to reform him.

[15:12]  ⁵³¹ tn The form הוֹכֵחַ (hokheakh) is a Hiphil infinitive absolute. It could function as the object of the verb (cf. NIV, NRSV) or as a finite verb (cf. KJV, NASB, NLT). The latter has been chosen here because of the prepositional phrase following it, although that is not a conclusive argument.

[15:12]  ⁵³² tc The MT has אֶל (’el, “to [the wise]”), suggesting seeking the advice of the wise. The LXX, however, has “with the wise,” suggesting אֶת (’et).

[15:13]  ⁵³³ tn The contrast in this proverb is between the “joyful heart” (Heb “a heart of joy,” using an attributive genitive) and the “painful heart” (Heb “pain of the heart,” using a genitive of specification).

[15:13]  ⁵³⁴ sn The verb יֵיטִב (yetiv) normally means “to make good,” but here “to make the face good,” that is, there is a healthy, favorable, uplifted expression. The antithesis is the pained heart that crushes the spirit. C. H. Toy observes that a broken spirit is expressed by a sad face, while a cheerful face shows a courageous spirit (Proverbs [ICC], 308).

[15:14]  ⁵³⁵ tn The idea expressed in the second colon does not make a strong parallelism with the first with its emphasis on seeking knowledge. Its poetic image of feeding (a hypocatastasis) would signify the acquisition of folly – the fool has an appetite for it. D. W. Thomas suggests the change of one letter, ר (resh) to ד (dalet), to obtain a reading יִדְעֶה (yid’eh); this he then connects to an Arabic root da`a with the meaning “sought, demanded” to form what he thinks is a better parallel (“Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 285). But even though the parallelism is not as precise as some would prefer, there is insufficient warrant for such a change.

[15:15]  ⁵³⁶ sn The “days” represent what happens on those days (metonymy of subject).

[15:15]  ⁵³⁷ tn The contrast is between the “afflicted” and the “good of heart” (a genitive of specification, “cheerful/healthy heart/spirit/attitude”).

[15:15]  sn The parallelism suggests that the afflicted is one afflicted within his spirit, for the proverb is promoting a healthy frame of mind.

[15:15]  ⁵³⁸ tn Or “evil”; or “catastrophic.”

[15:15]  ⁵³⁹ tn “one with” is supplied.

[15:15]  ⁵⁴⁰ sn The image of a continual feast signifies the enjoyment of what life offers (cf. TEV “happy people…enjoy life”). The figure is a hypocatastasis; among its several implications are joy, fulfillment, abundance, pleasure.

[15:16]  ⁵⁴¹ sn One of the frequent characteristics of wisdom literature is the “better” saying; it is a comparison of different but similar things to determine which is to be preferred. These two verses focus on spiritual things being better than troubled material things.

[15:16]  ⁵⁴² sn Turmoil refers to anxiety; the fear of the Lord alleviates anxiety, for it brings with it contentment and confidence.

[15:16]  ⁵⁴³ sn Not all wealth has turmoil with it. But the proverb is focusing on the comparison of two things – fear of the Lord with little and wealth with turmoil. Between these two, the former is definitely better.

[15:17]  ⁵⁴⁴ tn Heb “and love there.” This clause is a circumstantial clause introduced with vav, that becomes “where there is love.” The same construction is used in the second colon.

[15:17]  ⁵⁴⁵ sn Again the saying concerns troublesome wealth: Loving relationships with simple food are better than a feast where there is hatred. The ideal, of course, would be loving family and friends with a great meal in addition, but this proverb is only comparing two things.

[15:18]  ⁵⁴⁶ tn Heb “a man of wrath”; KJV, ASV “a wrathful man.” The term “wrath” functions as an attributive genitive: “an angry person.” He is contrasted with the “slow of anger,” so he is a “quick-tempered person” (cf. NLT “a hothead”).

[15:18]  ⁵⁴⁷ tn Heb “slow of anger.” The noun “anger” functions as a genitive of specification: slow in reference to anger, that is, slow to get angry, patient.

[15:18]  ⁵⁴⁸ tn The Hiphil verb יַשְׁקִיט (yashqit) means “to cause quietness; to pacify; to allay” the strife or quarrel (cf. NAB “allays discord”). This type of person goes out of his way to keep things calm and minimize contention; his opposite thrives on disagreement and dispute.

[15:18]  ⁵⁴⁹ sn The fact that רִיב (riv) is used for “quarrel; strife” strongly implies that the setting is the courtroom or other legal setting (the gates of the city). The hot-headed person is eager to turn every disagreement into a legal case.

[15:19]  ⁵⁵⁰ tn Heb “like an overgrowth”; NRSV “overgrown with thorns”; cf. CEV “like walking in a thorn patch.” The point of the simile is that the path of life taken by the lazy person has many obstacles that are painful – it is like trying to break through a hedge of thorns. The LXX has “strewn with thorns.”

[15:19]  ⁵⁵¹ 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.

[15:19]  ⁵⁵² sn The contrast to the “thorny way” is the highway, the Hebrew word signifying a well built-up road (סָלַל, salal, “to heap up”). The upright have no reason to swerve, duck, or detour, but may expect “clear sailing.” Other passages pair these two concepts, e.g., Prov 6:10; 10:26; 28:19.

[15:20]  ⁵⁵³ tn Heb “son.”

[15:20]  ⁵⁵⁴ tn Heb “a fool of a man,” a genitive of specification.

[15:20]  ⁵⁵⁵ sn The proverb is almost the same as 10:1, except that “despises” replaces “grief.” This adds the idea of the callousness of the one who inflicts grief on his mother (D. Kidner, Proverbs [TOTC], 116).

[15:21]  ⁵⁵⁶ tn The Hebrew text reads לַחֲסַר־לֵב (lakhasar-lev, “to one who lacks heart”). The Hebrew term “heart” represents the mind, the place where proper decisions are made (cf. NIV “judgment”). The one who has not developed this ability to make proper choices finds great delight in folly.

[15:21]  ⁵⁵⁷ tn Heb “a man of understanding” (so KJV, NIV); NLT “a sensible person.”

[15:21]  ⁵⁵⁸ tn The Hebrew construction is יְיַשֶּׁר־לָכֶת (yÿyasher-lakhet, “makes straight [to] go”). This is a verbal hendiadys, in which the first verb, the Piel imperfect, becomes adverbial, and the second form, the infinitive construct of הָלַךְ, halakh, becomes the main verb: “goes straight ahead” (cf. NRSV).

[15:22]  ⁵⁵⁹ tn Heb “go wrong” (so NRSV, NLT). The verb is the Hiphil infinitive absolute from פָּרַר, parar, which means “to break; to frustrate; to go wrong” (HALOT 975 s.v. I פרר 2). The plans are made ineffectual or are frustrated when there is insufficient counsel.

[15:22]  ⁵⁶⁰ sn The proverb says essentially the same thing as 11:14, but differently.

[15:23]  ⁵⁶¹ tn Heb “joy to the man” or “the man has joy.”

[15:23]  ⁵⁶² tn Heb “in the answer of his mouth” (so ASV); NASB “in an apt answer.” The term “mouth” is a metonymy of cause for what he says. But because the parallelism is loosely synonymous, the answer given here must be equal to the good word spoken in season. So it is an answer that is proper or fitting.

[15:23]  ⁵⁶³ tn Heb “in its season.” To say the right thing at the right time is useful; to say the right thing at the wrong time is counterproductive.

[15:24]  ⁵⁶⁴ tn There is disagreement over the meaning of the term translated “upward.” The verse is usually taken to mean that “upward” is a reference to physical life and well-being (cf. NCV), and “going down to Sheol” is a reference to physical death, that is, the grave, because the concept of immortality is said not to appear in the book of Proverbs. The proverb then would mean that the wise live long and healthy lives. But W. McKane argues (correctly) that “upwards” in contrast to Sheol, does not fit the ways of describing the worldly pattern of conduct and that it is only intelligible if taken as a reference to immortality (Proverbs [OTL], 480). The translations “upwards” and “downwards” are not found in the LXX. This has led some commentators to speculate that these terms were not found in the original, but were added later, after the idea of immortality became prominent. However, this is mere speculation.

[15:24]  ⁵⁶⁵ tn Heb “to the wise [man],” because the form is masculine.

[15:24]  ⁵⁶⁶ tn The term לְמַעַן (lema’an, “in order to”) introduces a purpose clause; the path leads upward in order to turn the wise away from Sheol.

[15:24]  ⁵⁶⁷ tn Heb “to turn from Sheol downward”; cf. NAB “the nether world below.”

[15:25]  ⁵⁶⁸ sn The “proud” have to be understood here in contrast to the widow, and their “house” has to be interpreted in contrast to the widow’s territory. The implication may be that the “proud” make their gain from the needy, and so God will set the balance right.

[15:25]  ⁵⁶⁹ sn The Lord administers justice in his time. The Lord champions the widow, the orphan, the poor, and the needy. These people were often the prey of the proud, who would take and devour their houses and lands (e.g., 1 Kgs 21; Prov 16:19; Isa 5:8-10).

[15:26]  ⁵⁷⁰ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.”

[15:26]  ⁵⁷¹ tn The noun מַחְשְׁבוֹת (makhshÿvot) means “thoughts” (so KJV, NIV, NLT), from the verb חָשַׁב (khashav, “to think; to reckon; to devise”). So these are intentions, what is being planned (cf. NAB “schemes”).

[15:26]  ⁵⁷² tn The word רַע (“evil; wicked”) is a genitive of source or subjective genitive, meaning the plans that the wicked devise – “wicked plans.”

[15:26]  ⁵⁷³ sn The contrast is between the “thoughts” and the “words.” The thoughts that are designed to hurt people the Lord hates; words that are pleasant (נֹעַם, no’am), however, are pure (to him). What is pleasant is delightful, lovely, enjoyable.

[15:26]  ⁵⁷⁴ tc The MT simply has “but pleasant words are pure” (Heb “but pure [plural] are the words of pleasantness”). Some English versions add “to him” to make the connection to the first part (cf. NAB, NIV). The LXX has: “the sayings of the pure are held in honor.” The Vulgate has: “pure speech will be confirmed by him as very beautiful.” The NIV has paraphrased here: “but those of the pure are pleasing to him.”

[15:27]  ⁵⁷⁵ tn Heb “the one who gains.” The phrase בּוֹצֵעַ בָּצַע (botseakh batsa’) is a participle followed by its cognate accusative. This refers to a person who is always making the big deal, getting the larger cut, or in a hurry to get rich. The verb, though, makes it clear that the gaining of a profit is by violence and usually unjust, since the root has the idea of “cut off; break off; gain by violence.” The line is contrasted with hating bribes, and so the gain in this line may be through bribery.

[15:27]  ⁵⁷⁶ sn The participle “troubles” (עֹכֵר, ’okher) can have the connotation of making things difficult for the family, or completely ruining the family (cf. NAB). In Josh 7:1 Achan took some of the “banned things” and was put to death: Because he “troubled Israel,” the Lord would “trouble” him (take his life, Josh 7:25).

[15:27]  ⁵⁷⁷ tn Heb “his house.”

[15:27]  ⁵⁷⁸ tn Heb “gifts” (so KJV). Gifts can be harmless enough, but in a setting like this the idea is that the “gift” is in exchange for some “profit [or, gain].” Therefore they are bribes (cf. ASV, NAB, NASB, NIV, NRSV, NLT), and to be hated or rejected. Abram, for example, would not take anything that the king of Sodom had to offer, “lest [he] say, “I have made Abram rich” (Gen 14:22-24).

[15:28]  ⁵⁷⁹ tn The verb יֶהְגֶּה (yehgeh) means “to muse; to meditate; to consider; to study.” It also involves planning, such as with the wicked “planning” a vain thing (Ps 2:1, which is contrasted with the righteous who “meditate” in the law [1:2]).

[15:28]  ⁵⁸⁰ tn The word “how” is supplied in the translation for stylistic reasons.

[15:28]  ⁵⁸¹ tc The LXX reads: “the hearts of the righteous meditate faithfulness.”

[15:28]  sn The advice of the proverb is to say less but better things. The wise – here called the righteous – are cautious in how they respond to others. They think about it (heart = mind) before speaking.

[15:28]  ⁵⁸² sn The form is plural. What they say (the “mouth” is a metonymy of cause) is any range of harmful things.

[15:29]  ⁵⁸³ sn To say that the Lord is “far” from the wicked is to say that he has made himself unavailable to their appeal – he does not answer them. This motif is used by David throughout Psalm 22 for the problem of unanswered prayer – “Why are you far off?”

[15:29]  ⁵⁸⁴ sn The verb “hear” (שָׁמַע, shama’) has more of the sense of “respond to” in this context. If one “listens to the voice of the Lord,” for example, it means that he obeys the Lord. If one wishes God to “hear his prayer,” it means he wishes God to answer it.

[15:29]  ⁵⁸⁵ sn God’s response to prayer is determined by the righteousness of the one who prays. A prayer of repentance by the wicked is an exception, for by it they would become the righteous (C. H. Toy, Proverbs [ICC], 316).

[15:30]  ⁵⁸⁶ tc The LXX has “the eye that sees beautiful things.” D. W. Thomas suggests pointing מְאוֹר (mÿ’or) as a Hophal participle, “a fine sight cheers the mind” (“Textual and Philological Notes,” 205). But little is to be gained from this change.

[15:30]  tn Heb “light of the eyes” (so KJV, NRSV). The expression may indicate the gleam in the eyes of the one who tells the good news, as the parallel clause suggests.

[15:30]  ⁵⁸⁷ tn Heb “makes fat the bones”; NAB “invigorates the bones.” The word “bones” is a metonymy of subject, the bones representing the whole body. The idea of “making fat” signifies by comparison (hypocatastasis) with fat things that the body will be healthy and prosperous (e.g., Prov 17:22; 25:25; Gen 45:27-28; and Isa 52:7-8). Good news makes the person feel good in body and soul.

[15:31]  ⁵⁸⁸ tn Heb “ear” (so KJV, NRSV). The term “ear” is a synecdoche of part (= ear) for the whole (= person).

[15:31]  ⁵⁸⁹ tn “Life” is an objective genitive: Reproof brings or preserves life. Cf. NIV “life-giving rebuke”; NLT “constructive criticism.”

[15:31]  ⁵⁹⁰ tn Heb “lodges.” This means to live with, to be at home with.

[15:31]  ⁵⁹¹ sn The proverb is one full sentence; it affirms that a teachable person is among the wise.

[15:32]  ⁵⁹² sn To “despise oneself” means to reject oneself as if there was little value. The one who ignores discipline is not interested in improving himself.

[15:32]  ⁵⁹³ tn Or “heeds” (so NAB, NIV); NASB “listens to.”

[15:32]  ⁵⁹⁴ tn The Hebrew text reads קוֹנֶה לֵּב (qoneh lev), the participle of קָנָה (qanah, “to acquire; to possess”) with its object, “heart.” The word “heart” is frequently a metonymy of subject, meaning all the capacities of the human spirit and/or mind. Here it refers to the ability to make judgments or discernment.

[15:33]  ⁵⁹⁵ tn Heb “[is] instruction of wisdom” (KJV and NASB similar). The noun translated “wisdom” is an attributive genitive: “wise instruction.”

[15:33]  sn The idea of the first line is similar to Prov 1:7 and 9:10. Here it may mean that the fear of the Lord results from the discipline of wisdom, just as easily as it may mean that the fear of the Lord leads to the discipline of wisdom. The second reading harmonizes with the theme in the book that the fear of the Lord is the starting point.

[15:33]  ⁵⁹⁶ tn Heb “[is] humility” (so KJV). The second clause is a parallel idea in that it stresses how one thing leads to another – humility to honor. Humble submission in faith to the Lord brings wisdom and honor.

[16:1]  ⁵⁹⁷ 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]  ⁵⁹⁸ tn Heb “[are] to a man.”

[16:1]  ⁵⁹⁹ 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]  ⁶⁰⁰ sn The contrasting prepositions enhance the contrasting ideas – the ideas belong to people, but the words come from the Lord.

[16:1]  ⁶⁰¹ 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 Lord directs the words according to his sovereign will.

[16:2]  ⁶⁰² tn Heb “ways of a man.”

[16:2]  ⁶⁰³ 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]  ⁶⁰⁴ tn Heb “in his eyes.”

[16:2]  ⁶⁰⁵ 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]  ⁶⁰⁶ 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]  ⁶⁰⁷ 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 Lord, is found also in Pss 22:8 [9]; 37:5; and 55:22. It portrays complete dependence on the Lord. This would be accomplished with a spirit of humility and by means of diligent prayer, but the plan must also have God’s approval.

[16:3]  ⁶⁰⁸ 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]  ⁶⁰⁹ 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 Lord may establish them. J. H. Greenstone says, “True faith relieves much anxiety and smoothens many perplexities” (Proverbs, 172).

[16:4]  ⁶¹⁰ 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]  ⁶¹¹ 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]  ⁶¹² 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]  ⁶¹³ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) is a subjective genitive: “the Lord abhors.”

[16:5]  ⁶¹⁴ 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]  ⁶¹⁵ tn Heb “hand to hand.” This idiom means “you can be assured” (e.g., Prov 11:21).

[16:5]  ⁶¹⁶ 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 Lord will find knowledge with righteousness, // and they who rightly seek him will find peace.” C. H. Toy reminds the reader that there were many proverbs in existence that sounded similar to those in the book of Proverbs; these lines are in the Greek OT as well as in Sirach (Proverbs [ICC], 321-22).

[16:5]  tn The B-line continues the A-line, but explains what it means that they are an abomination to the Lord – he will punish them. “Will not go unpunished” is an understatement (tapeinosis) to stress first that they will certainly be punished; those who humble themselves before God in faith will not be punished.

[16:6]  ⁶¹⁷ sn These two words are often found together to form a nominal hendiadys: “faithful loyal love.” The couplet often characterize the Lord, but here in parallel to the fear of the Lord it refers to the faithfulness of the believer. Such faith and faithfulness bring atonement for sin.

[16:6]  ⁶¹⁸ 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]  ⁶¹⁹ tn Heb “fear of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as an objective genitive: “fearing the Lord.”

[16:6]  ⁶²⁰ tn Heb “turns away from”; NASB “keeps away from.”

[16:6]  ⁶²¹ 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 Lord brings freedom from sin. The verse uses synonymous parallelism with a variant: One half speaks of atonement for sin because of the life of faith, and the other of avoidance of sin because of the fear of the Lord.

[16:7]  ⁶²² tn Heb “ways of a man.”

[16:7]  ⁶²³ 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 Lord” = “when the Lord is pleased with.” So the condition set down for the second colon is a lifestyle that is pleasing to God.

[16:7]  ⁶²⁴ 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 Lord – it is his lifestyle that disarms his enemies. W. McKane comments that the righteous have the power to mend relationships (Proverbs [OTL], 491); see, e.g., 10:13; 14:9; 15:1; 25:21-22). The life that is pleasing to God will be above reproach and find favor with others. Some would interpret this to mean that God makes his enemies to be at peace with him (cf. KJV, NAB, NASB, NIV, NLT). This is workable, but in this passage it would seem God would do this through the pleasing life of the believer (cf. NCV, TEV, CEV).

[16:7]  ⁶²⁵ tn Heb “even his enemies he makes to be at peace with him.”

[16:8]  ⁶²⁶ 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]  ⁶²⁷ 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]  ⁶²⁸ 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]  ⁶²⁹ tn Heb “his way” (so KJV, NASB).

[16:9]  ⁶³⁰ 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]  ⁶³¹ sn “Steps” is an implied comparison, along with “way,” to indicate the events of the plan as they work out.

[16:10]  ⁶³² 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]  ⁶³³ 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]  ⁶³⁴ tn Heb “his mouth.” The term “mouth” is a metonymy of cause for what the king says: his pronouncements and legal decisions.

[16:10]  ⁶³⁵ 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]  ⁶³⁶ 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.

[16:11]  ⁶³⁷ tn Heb “stones.”

[16:12]  ⁶³⁸ 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]  ⁶³⁹ 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]  ⁶⁴⁰ tn The MT has the plural, even though the verb “loves” is masculine singular. The ancient versions and two Hebrew mss read “a king.”

[16:13]  ⁶⁴¹ 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]  ⁶⁴² 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]  ⁶⁴³ 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]  ⁶⁴⁴ 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]  ⁶⁴⁵ 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]  ⁶⁴⁶ 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]  ⁶⁴⁷ 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]  ⁶⁴⁸ 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]  ⁶⁴⁹ tn Heb “cloud.”

[16:15]  ⁶⁵⁰ 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]  ⁶⁵¹ 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]  ⁶⁵² 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]  ⁶⁵³ 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]  ⁶⁵⁴ 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]  ⁶⁵⁵ 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]  ⁶⁵⁶ 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]  ⁶⁵⁷ 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]  ⁶⁵⁸ tn Heb “[is] before destruction.”

[16:18]  ⁶⁵⁹ 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]  ⁶⁶⁰ tn Heb “low of spirit”; KJV “of an humble spirit.” This expression describes the person who is humble and submissive before the Lord and therefore inoffensive. It is always necessary to have a humble spirit, whether there is wealth or not.

[16:19]  ⁶⁶¹ 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]  ⁶⁶² 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 Lord” (Proverbs [CBC], 92). Synonymous parallelism is more appropriate.

[16:20]  ⁶⁶³ tn Or “he who gives heed to a word,” that is, “who listens to instruction” (cf. NIV, NLT).

[16:20]  ⁶⁶⁴ tn Heb “good” (so KJV, ASV).

[16:20]  ⁶⁶⁵ 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]  ⁶⁶⁶ tn Heb “and the one who trusts in the Lord – blessed is he.”

[16:21]  ⁶⁶⁷ tn Heb “wise of heart” (so NRSV).

[16:21]  ⁶⁶⁸ 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]  ⁶⁶⁹ 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]  ⁶⁷⁰ tn Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”

[16:22]  ⁶⁷¹ 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]  ⁶⁷² 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]  ⁶⁷³ 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]  ⁶⁷⁴ 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]  ⁶⁷⁵ tn Or “mind” (cf. NCV, NRSV, NLT).

[16:23]  ⁶⁷⁶ tn Heb “makes wise his mouth,” with “mouth” being a metonymy of cause for what is said: “speech.”

[16:23]  ⁶⁷⁷ 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]  ⁶⁷⁸ tn Heb “to his lips.” The term “lips” functions as a metonymy of cause for what is said.

[16:24]  ⁶⁷⁹ 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]  ⁶⁸⁰ 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]  ⁶⁸¹ 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]  ⁶⁸² tn Heb “There is a way that is right before a man [to the face of a man].”

[16:25]  ⁶⁸³ 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]  ⁶⁸⁴ 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]  ⁶⁸⁵ 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]  ⁶⁸⁶ tn Heb “labors for him” (so NAB).

[16:26]  ⁶⁸⁷ 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]  ⁶⁸⁸ 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]  ⁶⁸⁹ 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]  ⁶⁹⁰ 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]  ⁶⁹¹ 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]  ⁶⁹² 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]  ⁶⁹³ 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]  ⁶⁹⁴ 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 a.d. 1040-1105, took it in the later sense of “prince,” saying that such speech alienates the Prince, namely God. But that is a forced interpretation of the line.

[16:29]  ⁶⁹⁵ 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]  ⁶⁹⁶ 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]  ⁶⁹⁷ 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]  ⁶⁹⁸ 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]  ⁶⁹⁹ tn The conjunction “and” does not appear in the Hebrew but is implied by the synonymous parallelism.

[16:30]  ⁷⁰⁰ tn The participle קֹרֵץ (qorets) indicates that the person involved is pinching, compressing, or biting his lips (cf. NIV “purses his lips”).

[16:30]  ⁷⁰¹ 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]  ⁷⁰² 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]  ⁷⁰³ 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]  ⁷⁰⁴ tn Heb “it is found” (so NASB) or “it will be found.”

[16:31]  ⁷⁰⁵ 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]  ⁷⁰⁶ 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]  ⁷⁰⁷ tn Heb “who rules his spirit” (so NASB).

[16:32]  ⁷⁰⁸ tn The phrase “is better than” does not appear in this line in the Hebrew text, but is implied by the parallelism.

[16:32]  ⁷⁰⁹ 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]  ⁷¹⁰ 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]  ⁷¹¹ tn Heb “all its decision.”

[16:33]  ⁷¹² sn The point concerns seeking God’s will through the practice. The Lord gives guidance in decisions that are submitted to him.

[17:1]  ⁷¹³ 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]  ⁷¹⁴ 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]  ⁷¹⁵ 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]  ⁷¹⁶ 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]  ⁷¹⁷ sn The parallelism indicates that “ruling over” and “sharing in the inheritance” means that the disgraceful son will be disinherited.

[17:2]  ⁷¹⁸ tn Heb “son.”

[17:2]  ⁷¹⁹ 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]  ⁷²⁰ tn Heb “in the midst of the brothers”; NIV “as one of the brothers.”

[17:3]  ⁷²¹ 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 Lord’s purifying and cleansing and testing people.

[17:3]  ⁷²² 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]  ⁷²³ 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]  ⁷²⁴ tn Heb “and.” Most English versions treat this as an adversative (“but”).

[17:3]  ⁷²⁵ sn The participle בֹּחֵן (bokhen, “tests”) in this emblematic parallelism takes on the connotations of the crucible and the furnace. When the Lord “tests” human hearts, the test, whatever form it takes, is designed to improve the value of the one being tested. Evil and folly will be removed when such testing takes place.

[17:4]  ⁷²⁶ 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]  ⁷²⁷ 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]  ⁷²⁸ 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 mss have this variant.

[17:4]  ⁷²⁹ sn Wicked, self-serving people find destructive speech appealing. They should be rebuked and not tolerated (Lev 19:17).

[17:5]  ⁷³⁰ 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]  ⁷³¹ 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]  ⁷³² tn Heb “children of children [sons of sons].”

[17:6]  ⁷³³ 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]  ⁷³⁴ 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]  ⁷³⁵ 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]  ⁷³⁶ 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]  ⁷³⁷ 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]  ⁷³⁸ tn “a lip of excess.” The term “lip” is a metonymy for what is said.

[17:7]  ⁷³⁹ 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]  ⁷⁴⁰ tn Heb “speech of falsehood”; NRSV “false speech.”

[17:7]  ⁷⁴¹ 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]  ⁷⁴² 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]  ⁷⁴³ 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]  ⁷⁴⁴ tn Heb “in the eyes of its owner.”

[17:8]  ⁷⁴⁵ tn Heb “in all that he turns”; NASB, NIV “wherever he turns.”

[17:8]  ⁷⁴⁶ 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]  ⁷⁴⁷ 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]  ⁷⁴⁸ 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]  ⁷⁴⁹ 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]  ⁷⁵⁰ 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]  ⁷⁵¹ 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]  ⁷⁵² 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]  ⁷⁵³ 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]  ⁷⁵⁴ 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]  ⁷⁵⁵ 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]  ⁷⁵⁶ 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]  ⁷⁵⁷ 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]  ⁷⁵⁸ 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]  ⁷⁵⁹ 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]  ⁷⁶⁰ 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]  ⁷⁶¹ 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]  ⁷⁶² tn Heb “the beginning of a quarrel”; TEV, CEV “The start of an argument.”

[17:14]  ⁷⁶³ 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]  ⁷⁶⁴ 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]  ⁷⁶⁵ 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]  ⁷⁶⁶ tn Heb “an abomination of the Lord.”

[17:16]  ⁷⁶⁷ 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]  ⁷⁶⁸ 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]  ⁷⁶⁹ tn Heb “there is no heart”; NASB “he has no (+ common TEV) sense”; NLT “has no heart for wisdom.”

[17:16]  ⁷⁷⁰ 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]  ⁷⁷¹ 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]  ⁷⁷² tn Heb “a brother.”

[17:17]  ⁷⁷³ 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]  ⁷⁷⁴ tn Heb “heart”; KJV, ASV “a man void of understanding”; NIV “a man lacking in judgment.”

[17:18]  ⁷⁷⁵ tn The phrase “in pledge” is supplied for the sake of clarification.

[17:18]  ⁷⁷⁶ tn The line uses the participle עֹרֵב (’orev) with its cognate accusative עֲרֻבָּה (’arubah), “who pledges a pledge.”

[17:18]  ⁷⁷⁷ sn It is foolish to pledge security for someone’s loans (e.g., Prov 6:1-5).

[17:19]  ⁷⁷⁸ 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]  ⁷⁷⁹ 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]  ⁷⁸⁰ 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]  ⁷⁸¹ tn The phrase “does not find good” is a figure (tapeinosis) meaning, “will experience calamity.” The wicked person can expect trouble ahead.

[17:20]  ⁷⁸² tn Heb “tongue”; NIV “whose tongue is deceitful.”

[17:21]  ⁷⁸³ 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]  ⁷⁸⁴ 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]  ⁷⁸⁵ tn The phrase “does so” is supplied for the sake of clarification.

[17:21]  ⁷⁸⁶ 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]  ⁷⁸⁷ 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]  ⁷⁸⁸ 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]  ⁷⁸⁹ 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]  ⁷⁹⁰ 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]  ⁷⁹¹ 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]  ⁷⁹² 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]  ⁷⁹³ 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]  ⁷⁹⁴ tn The term “run” does not appear in the Hebrew text, but is supplied for the sake of clarification.

[17:24]  ⁷⁹⁵ 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]  ⁷⁹⁶ sn The Hebrew noun means “vexation, anger, grief.”

[17:25]  ⁷⁹⁷ 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]  ⁷⁹⁸ tn Heb “not good.” This is an example of tapeinosis – an understatement that implies the worst-case scenario: “it is terrible.”

[17:26]  ⁷⁹⁹ 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]  ⁸⁰⁰ 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]  ⁸⁰¹ 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]  ⁸⁰² tn Heb “the one knowing knowledge.” The cognate accusative underscores the meaning of the participle – this is a truly knowledgeable person.

[17:27]  ⁸⁰³ sn The participle חוֹשֵׂךְ (khosekh) means “withholds; restrains; refrains; spares; holds in check,” etc. One who has knowledge speaks carefully.

[17:27]  ⁸⁰⁴ 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]  ⁸⁰⁵ tn The imperfect tense here denotes possibility: One who holds his tongue [may be considered] discerning.

[17:28]  ⁸⁰⁶ 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]  ⁸⁰⁷ 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]  ⁸⁰⁸ 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]  ⁸⁰⁹ 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]  ⁸¹⁰ sn This expression forms an understatement (tapeinosis); the opposite is the point – he detests understanding or discernment.

[18:2]  ⁸¹¹ 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]  ⁸¹² 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]  ⁸¹³ 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]  ⁸¹⁴ 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]  ⁸¹⁵ 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]  ⁸¹⁶ 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]  ⁸¹⁷ sn The metaphor “deep waters” indicates either that the words have an inexhaustible supply or that they are profound.

[18:4]  ⁸¹⁸ 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]  ⁸¹⁹ 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]  ⁸²⁰ 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]  ⁸²¹ sn The point of this metaphor is that the wisdom is a continuous source of refreshing and beneficial ideas.

[18:5]  ⁸²² 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]  ⁸²³ 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]  ⁸²⁴ tn Or “the guilty,” since in the second colon “righteous” can also be understood in contrast as “innocent” (cf. NRSV, TEV, NLT).

[18:5]  ⁸²⁵ 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]  ⁸²⁶ 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]  ⁸²⁷ 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]  ⁸²⁸ 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]  ⁸²⁹ 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]  ⁸³⁰ 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]  ⁸³¹ tn Or “slanderer”; KJV, NAB “talebearer”; ASV, NRSV “whisperer.”

[18:8]  ⁸³² 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]  ⁸³³ 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]  ⁸³⁴ tn Heb “Also, the one who.” Many commentators and a number of English versions omit the word “also.”

[18:9]  ⁸³⁵ 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]  ⁸³⁶ sn These two troubling types, the slacker and the destroyer, are closely related.

[18:9]  ⁸³⁷ tn Heb “possessor of destruction.” This idiom means “destroyer” (so ASV); KJV “a great waster”; NRSV “a vandal.”

[18:10]  ⁸³⁸ sn The “name of the Lord” is a metonymy of subject. The “name” here signifies not the personal name “Yahweh,” for that would be redundant in the expression “the name of Yahweh,” but the attributes of the Lord (cf. Exod 34:5-7) – here his power to protect.

[18:10]  ⁸³⁹ 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]  ⁸⁴⁰ 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]  ⁸⁴¹ sn The metaphor of “running” to the Lord refers to a whole-hearted and unwavering trust in God’s protection (e.g., Isa 40:31).

[18:10]  ⁸⁴² 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]  ⁸⁴³ sn This proverb forms a contrast with the previous one. The rich, unlike the righteous, trust in wealth and not in God.

[18:11]  ⁸⁴⁴ 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]  ⁸⁴⁵ 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]  ⁸⁴⁶ 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]  ⁸⁴⁷ 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]  ⁸⁴⁸ tn Heb “[is] before honor”; cf. CEV “humility leads to honor.”

[18:12]  ⁸⁴⁹ 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]  ⁸⁵⁰ tn Heb “returns a word”; KJV “He that answereth a matter.”

[18:13]  ⁸⁵¹ 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]  ⁸⁵² 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]  ⁸⁵³ 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]  ⁸⁵⁴ sn This is a rhetorical question, asserting that very few can cope with depression.

[18:14]  ⁸⁵⁵ 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]  ⁸⁵⁶ 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]  ⁸⁵⁷ 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]  ⁸⁵⁸ 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]  ⁸⁵⁹ 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]  ⁸⁶⁰ 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]  ⁸⁶¹ tn Heb “in his legal case”; NAB “who pleads his case first.”

[18:17]  ⁸⁶² 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]  ⁸⁶³ tn Heb “his neighbor”; NRSV “the other.”

[18:17]  ⁸⁶⁴ 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]  ⁸⁶⁵ 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]  ⁸⁶⁶ 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]  ⁸⁶⁷ 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]  ⁸⁶⁸ 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]  ⁸⁶⁹ tn The word is the adjective, “mighty” (so KJV, NAB, NASB) used here substantivally as the object of the preposition.

[18:19]  ⁸⁷⁰ tn Heb “brother,” but this is not limited to actual siblings (cf. NRSV “an ally”; CEV, NLT “friend”).

[18:19]  ⁸⁷¹ tn The Niphal participle from פָּשַׁע (pasha’) modifies “brother”: a brother transgressed, offended, sinned against.

[18:19]  ⁸⁷² 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]  ⁸⁷³ tn Heb “bars,” but this could be understood to mean “taverns,” so “barred gates” is employed in the translation.

[18:19]  ⁸⁷⁴ 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]  ⁸⁷⁵ 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]  ⁸⁷⁶ 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]  ⁸⁷⁷ tn Heb “in the hand of.”

[18:21]  ⁸⁷⁸ 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]  ⁸⁷⁹ 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]  ⁸⁸⁰ 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]  ⁸⁸¹ 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]  ⁸⁸² 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 Lord” (cf. KJV, NASB, NIV, NRSV). However, this term is probably referring to the pleasure that a person enjoys in marriage, so it should be understood in a nonreligious, marital sense: “pleasure” (e.g., Esth 1:8; HALOT 1282 s.v. 1); cf. CEV “she is a gift from the Lord.”

[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]  ⁸⁸³ 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]  ⁸⁸⁴ 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]  ⁸⁸⁵ 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]  ⁸⁸⁶ 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 mss, the Syriac, and Tg. Prov 18:24. It would then say “there are friends” who are unreliable (Proverbs [ICC], 366); cf. NLT. However, the MT should be retained here.

[18:24]  ⁸⁸⁷ 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]  ⁸⁸⁸ sn People should follow honesty even if it leads to poverty (e.g., Prov 18:23; 19:22).

[19:1]  ⁸⁸⁹ 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 mss, the Syriac, and Tg. Prov 19:1 have “his ways” rather than “his lips” (e.g., Prov 28:6); cf. NAB.

[19:1]  ⁸⁹⁰ 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]  ⁸⁹¹ 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]  ⁸⁹² 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]  ⁸⁹³ 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]  ⁸⁹⁴ 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]  ⁸⁹⁵ tn Heb “the folly of a man.”

[19:3]  ⁸⁹⁶ 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]  ⁸⁹⁷ tn The clause begins with vav on the nonverb phrase “against the Lord.” While clause structure and word order is less compelling in a book like Proverbs, this fits well as a circumstantial clause indicating concession.

[19:3]  ⁸⁹⁸ 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]  ⁸⁹⁹ 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]  ⁹⁰⁰ 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]  ⁹⁰¹ 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]  ⁹⁰² tn Heb “breathes out”; NAB “utters”; NIV “pours out.”

[19:5]  ⁹⁰³ 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]  ⁹⁰⁴ 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]  ⁹⁰⁵ 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]  ⁹⁰⁶ 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]  ⁹⁰⁷ 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]  ⁹⁰⁸ tn Heb “brothers,” but not limited only to male siblings in this context.

[19:7]  ⁹⁰⁹ 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]  ⁹¹⁰ tn The direct object “them” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.

[19:7]  ⁹¹¹ 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]  ⁹¹² 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]  ⁹¹³ 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]  ⁹¹⁴ 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]  ⁹¹⁵ tn Heb “breathes out”; NAB “utters”; NIV “pours out.”

[19:9]  ⁹¹⁶ 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]  ⁹¹⁷ 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]  ⁹¹⁸ 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]  ⁹¹⁹ 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]  ⁹²⁰ tn Or “prudence,” the successful use of wisdom in discretion. Cf. NAB, NRSV, NLT “good sense.”

[19:11]  ⁹²¹ 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]  ⁹²² 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]  ⁹²³ 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]  ⁹²⁴ 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]  ⁹²⁵ tn Heb “is a roaring like a lion.”

[19:12]  ⁹²⁶ 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]  ⁹²⁷ tn Heb “a foolish son” (so KJV, NAB, NIV, CEV); NRSV “a stupid child.”

[19:13]  ⁹²⁸ 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]  ⁹²⁹ 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]  ⁹³⁰ 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]  ⁹³¹ tn Heb “inheritance of fathers” (so KJV, ASV, NASB).

[19:14]  ⁹³² 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]  ⁹³³ tn Heb “causes to fall” or “casts”; NAB “plunges…into.”

[19:15]  ⁹³⁴ 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]  ⁹³⁵ 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]  ⁹³⁶ 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]  ⁹³⁷ 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]  ⁹³⁸ sn The expression his ways could refer either (1) to the conduct of the individual himself, or (2) to the commandments as the Lord’s ways. If the latter is the case, then the punishment is more certain.

[19:16]  ⁹³⁹ 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]  ⁹⁴⁰ 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]  ⁹⁴¹ 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 Lord.” The person who helps the poor becomes the creditor of God.

[19:17]  ⁹⁴² tn Heb “he.” The referent of the 3rd person masculine singular pronoun is “the Lord” in the preceding line, which has been supplied here in the translation for clarity.

[19:17]  ⁹⁴³ 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]  ⁹⁴⁴ 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]  ⁹⁴⁵ 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]  ⁹⁴⁶ 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]  ⁹⁴⁷ tn The Hiphil infinitive construct הֲמִיתוֹ (h^amito) 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]  ⁹⁴⁸ 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]  ⁹⁴⁹ 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]  ⁹⁵⁰ sn The advice refers in all probability to the teachings of the sages that will make one wise.

[19:20]  ⁹⁵¹ 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]  ⁹⁵² 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]  ⁹⁵³ tn Heb “become wise in your latter end” (cf. KJV, ASV) which could obviously be misunderstood.

[19:21]  ⁹⁵⁴ 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]  ⁹⁵⁵ 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]  ⁹⁵⁶ tn Heb “but the counsel of the Lord, it will stand.” The construction draws attention to the “counsel of the Lord”; it is an independent nominative absolute, and the resumptive independent pronoun is the formal subject of the verb.

[19:21]  ⁹⁵⁷ tn The antithetical parallelism pairs “counsel” with “plans.” “Counsel of the Lord” (עֲצַת יְהוָה, ’atsat yehvah) is literally “advice” or “counsel” with the connotation of “plan” in this context (cf. NIV, NRSV, NLT “purpose”; NCV “plan”; TEV “the Lord’s will”).

[19:21]  sn The point of the proverb is that the human being with many plans is uncertain, but the Lord with a sure plan gives correct counsel.

[19:22]  ⁹⁵⁸ 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]  ⁹⁵⁹ tn Heb “[is] his loyal love”; NIV “unfailing love”; NRSV “loyalty.”

[19:22]  ⁹⁶⁰ 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]  ⁹⁶¹ tn Heb “the fear of the Lord.” This expression features an objective genitive: “fearing the Lord.”

[19:23]  ⁹⁶² 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]  ⁹⁶³ 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]  ⁹⁶⁴ tn The subject of this verb is probably the one who fears the Lord and enjoys life. So the proverb uses synthetic parallelism; the second half tells what this life is like – it is an abiding contentment that is not threatened by calamity (cf. NCV “unbothered by trouble”).

[19:23]  ⁹⁶⁵ 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 Lord cannot be disrupted by such major catastrophes that would alter one’s destiny.

[19:24]  ⁹⁶⁶ tn Heb “buries” (so many English versions); KJV “hideth”; NAB “loses.”

[19:24]  ⁹⁶⁷ 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]  ⁹⁶⁸ 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]  ⁹⁶⁹ 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]  ⁹⁷⁰ 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]  ⁹⁷¹ 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]  ⁹⁷² 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]  ⁹⁷³ 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]  ⁹⁷⁴ 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]  ⁹⁷⁵ 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]  ⁹⁷⁶ 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]  ⁹⁷⁷ 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]  ⁹⁷⁸ 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]  ⁹⁷⁹ 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]  ⁹⁸⁰ 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]  ⁹⁸¹ 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]  ⁹⁸² 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]  ⁹⁸³ 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]  ⁹⁸⁴ 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]  ⁹⁸⁵ 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]  ⁹⁸⁶ tn Heb “man.”

[20:3]  ⁹⁸⁷ 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]  ⁹⁸⁸ 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]  ⁹⁸⁹ sn The act of plowing is put for the whole process of planting a crop.

[20:4]  ⁹⁹⁰ 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]  ⁹⁹¹ 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]  ⁹⁹² 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]  ⁹⁹³ 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]  ⁹⁹⁴ tn Heb “in the heart of a man”; NRSV “in the human mind.”

[20:5]  ⁹⁹⁵ 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]  ⁹⁹⁶ 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]  ⁹⁹⁷ tn Heb “a man of understanding”; TEV “someone with insight”; NLT “the wise.”

[20:6]  ⁹⁹⁸ 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]  ⁹⁹⁹ 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]  ¹⁰⁰⁰ sn The point of the rhetorical question is that a truly faithful friend is very difficult to find.

[20:7]  ¹⁰⁰¹ 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]  ¹⁰⁰² 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]  ¹⁰⁰³ 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]  ¹⁰⁰⁴ 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]  ¹⁰⁰⁵ 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]  ¹⁰⁰⁶ 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]  ¹⁰⁰⁷ 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]  ¹⁰⁰⁸ 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]  ¹⁰⁰⁹ 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]  ¹⁰¹⁰ 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]  ¹⁰¹¹ tn Heb “an abomination of the Lord.” The phrase features a subjective genitive: “the Lord abhors.”

[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]  ¹⁰¹² 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]  ¹⁰¹³ 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]  ¹⁰¹⁴ 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]  ¹⁰¹⁵ sn The first half of the verse refers to two basic senses that the Lord has given to people. C. H. Toy, however, thinks that they represent all the faculties (Proverbs [ICC], 388). But in the book of Proverbs seeing and hearing come to the fore. By usage “hearing” also means obeying (15:31; 25:12), and “seeing” also means perceiving and understanding (Isa 6:9-10).

[20:12]  ¹⁰¹⁶ 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]  ¹⁰¹⁷ 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]  ¹⁰¹⁸ 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]  ¹⁰¹⁹ tn Heb “bread” (so KJV, ASV, NRSV), although the term often serves in a generic sense for food in general.

[20:14]  ¹⁰²⁰ 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]  ¹⁰²¹ 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]  ¹⁰²² 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]  ¹⁰²³ 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]  ¹⁰²⁴ 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]  ¹⁰²⁵ 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]  ¹⁰²⁶ tn Heb “his garment.”

[20:16]  ¹⁰²⁷ 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]  ¹⁰²⁸ 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]  ¹⁰²⁹ 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]  ¹⁰³⁰ tn Or “hold it” (so NIV, NCV).

[20:17]  ¹⁰³¹ 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]  ¹⁰³² tn Heb “a man.”

[20:17]  ¹⁰³³ 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]  ¹⁰³⁴ 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]  ¹⁰³⁵ 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]  ¹⁰³⁶ 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]  ¹⁰³⁷ 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]  ¹⁰³⁸ 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]  ¹⁰³⁹ 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]  ¹⁰⁴⁰ 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]  ¹⁰⁴¹ 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]  ¹⁰⁴² 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]  ¹⁰⁴³ 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 mss and the ancient versions read with the Qere (cf. KJV, ASV “gotten hastily”; NAB “gained hastily”; NIV “quickly gained”; NRSV “quickly acquired”).

[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]  ¹⁰⁴⁴ 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]  ¹⁰⁴⁵ tn Heb “in its end”; KJV, ASV “the end thereof.”

[20:22]  ¹⁰⁴⁶ 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]  ¹⁰⁴⁷ 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]  ¹⁰⁴⁸ sn To “wait” (קַוֵּה, qavveh) on the Lord requires faith in him, reliance on divine justice, and patience. It means that the wrongs done to a person will have to be endured for a time.

[20:22]  ¹⁰⁴⁹ tn After the imperative, the jussive is subordinated in a purpose or result clause: “wait for the Lord so that he may deliver you.” The verb יֹשַׁע (yosha’) means “to save (KJV, ASV, NASB); to deliver (NIV); to give victory”; in this context it means “deliver from the evil done to you,” and so “vindicate” is an appropriate connotation. Cf. NCV “he will make things right.”

[20:23]  ¹⁰⁵⁰ tn Heb “an abomination of the Lord.” This expression features a subjective genitive: “the Lord abhors.”

[20:23]  ¹⁰⁵¹ 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]  ¹⁰⁵² 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]  ¹⁰⁵³ tn Heb “from the Lord”; NRSV “ordered by the Lord”; NIV “directed by the Lord.”

[20:24]  sn To say that one’s steps are ordained by the Lord means that one’s course of actions, one’s whole life, is divinely prepared and sovereignly superintended (e.g., Gen 50:26; Prov 3:6). Ironically, man is not actually in control of his own steps.

[20:24]  ¹⁰⁵⁴ 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]  ¹⁰⁵⁵ 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]  ¹⁰⁵⁶ sn It would be a “snare” because it would lead people into financial difficulties; Leviticus 27 talks about foolish or rash vows.

[20:25]  ¹⁰⁵⁷ tn Heb “a man.”

[20:25]  ¹⁰⁵⁸ 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]  ¹⁰⁵⁹ 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]  ¹⁰⁶⁰ tn Heb “the vows” (so NASB); CEV “promises.”

[20:26]  ¹⁰⁶¹ 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]  ¹⁰⁶² 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]  ¹⁰⁶³ 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]  ¹⁰⁶⁴ 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]  ¹⁰⁶⁵ 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]  ¹⁰⁶⁶ 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]  ¹⁰⁶⁷ 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]  ¹⁰⁶⁸ sn The emphasis is on the Davidic covenant (2 Sam 7:11-16; Ps 89:19-37). It is the Lord and his faithful love for his covenant that ultimately makes the empire secure. But the enjoyment of divine protection requires the king to show loyal love as well.

[20:29]  ¹⁰⁶⁹ 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]  ¹⁰⁷⁰ 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]  ¹⁰⁷¹ 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]  ¹⁰⁷² 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]  ¹⁰⁷³ tn The term “cleanse” does not appear in this line but is supplied in the translation in the light of the parallelism.

[20:30]  ¹⁰⁷⁴ 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]  ¹⁰⁷⁵ sn “Heart” is a metonymy of subject; it signifies the ability to make decisions, if not the decisions themselves.

[21:1]  ¹⁰⁷⁶ 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]  ¹⁰⁷⁷ 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 Lord with the king. No king is supreme; the Lord rules.

[21:2]  ¹⁰⁷⁸ tn Heb “in his own eyes.” The term “eyes” is a metonymy for estimation, opinion, evaluation.

[21:2]  ¹⁰⁷⁹ tn Heb “weighs” (so NASB, NIV, NRSV); NLT “examines”; NCV, TEV “judges.”

[21:2]  ¹⁰⁸⁰ 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 Lord evaluates motives as well (e.g., Prov 16:2).

[21:3]  ¹⁰⁸¹ tn The Niphal participle בָּחַר (bakhar, “to choose”) means “choice to the Lord” or “chosen of the Lord,” meaning “acceptable to the Lord”; cf. TEV “pleases the Lord more.”

[21:3]  ¹⁰⁸² sn The Lord prefers righteousness above religious service (e.g., Prov 15:8; 21:29; 1 Sam 15:22; Ps 40:6-8; Isa 1:11-17). This is not a rejection of ritual worship; rather, religious acts are without value apart from righteous living.

[21:4]  ¹⁰⁸³ 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]  ¹⁰⁸⁴ 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]  ¹⁰⁸⁵ tn The term “lead” is supplied in the translation.

[21:5]  ¹⁰⁸⁶ 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]  ¹⁰⁸⁷ tn Heb “lack; need; thing needed”; NRSV “to want.”

[21:6]  ¹⁰⁸⁸ 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]  ¹⁰⁸⁹ 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]  ¹⁰⁹⁰ 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]  ¹⁰⁹¹ 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]  ¹⁰⁹² 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]  ¹⁰⁹³ tn Heb “violence of the wicked.” This is a subjective genitive: “violence which the wicked do.”

[21:7]  ¹⁰⁹⁴ 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]  ¹⁰⁹⁵ tn Heb “they refuse to do justice” (so ASV); NASB “refuse to act with justice.”

[21:8]  ¹⁰⁹⁶ 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]  ¹⁰⁹⁷ 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]  ¹⁰⁹⁸ 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]  ¹⁰⁹⁹ 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]  ¹¹⁰⁰ 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]  ¹¹⁰¹ 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]  ¹¹⁰² 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]  ¹¹⁰³ 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]  ¹¹⁰⁴ 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]  ¹¹⁰⁵ 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]  ¹¹⁰⁶ 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]  ¹¹⁰⁷ 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]  ¹¹⁰⁸ 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]  ¹¹⁰⁹ 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]  ¹¹¹⁰ tn Heb “to evil” (i.e., catastrophe); cf. NLT “to disaster.”

[21:13]  ¹¹¹¹ 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]  ¹¹¹² sn “Cry” here would be a metonymy of effect for the cause, the cause being the great needs of the poor.

[21:13]  ¹¹¹³ 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]  ¹¹¹⁴ 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]  ¹¹¹⁵ 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]  ¹¹¹⁶ 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]  ¹¹¹⁷ tn The repetition of the term “subdues” in the second line is supplied in the translation.

[21:14]  ¹¹¹⁸ 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]  ¹¹¹⁹ tn The Qal infinitive construct עֲשׂוֹת (’asot) functions as the subject of the sentence.

[21:15]  ¹¹²⁰ tn The term “brings” is supplied in the translation; many English versions supply a simple copula (“is”).

[21:15]  ¹¹²¹ 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]  ¹¹²² 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]  ¹¹²³ tn Or “prudence”; KJV, NASB, NIV, NRSV “understanding”; NLT “common sense.”

[21:16]  ¹¹²⁴ 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]  ¹¹²⁵ 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]  ¹¹²⁶ 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]  ¹¹²⁷ 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]  ¹¹²⁸ tn The phrase “will be” is supplied in the translation.

[21:17]  ¹¹²⁹ tn Heb “a man of poverty”; NRSV “will suffer want.”

[21:17]  ¹¹³⁰ 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]  ¹¹³¹ tn The term “become” is supplied in the translation.

[21:18]  ¹¹³² 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]  ¹¹³³ tn Or “treacherous” (so ASV, NASB, NLT); NIV “the unfaithful.”

[21:18]  ¹¹³⁴ 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]  ¹¹³⁵ tn The Hebrew form שֶׁבֶת (shevet) is the infinitive construct of יָשַׁב (yashav), functioning as the subject of the sentence.

[21:19]  ¹¹³⁶ 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]  ¹¹³⁷ 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]  ¹¹³⁸ 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]  ¹¹³⁹ tn Heb “a fool of a man.”

[21:20]  ¹¹⁴⁰ 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]  ¹¹⁴¹ 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]  ¹¹⁴² 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]  ¹¹⁴³ tn Heb “The wise [one/man].”

[21:22]  ¹¹⁴⁴ tn The Qal perfect tense of עָלָה (’alah) functions in a potential nuance. Wisdom can be more effectual than physical strength.

[21:22]  ¹¹⁴⁵ 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]  ¹¹⁴⁶ 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]  ¹¹⁴⁷ sn “Mouth” and “tongue” are metonymies of cause, signifying what one says (cf. NCV, TEV, CEV).

[21:23]  ¹¹⁴⁸ 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]  ¹¹⁴⁹ 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]  ¹¹⁵⁰ 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]  ¹¹⁵¹ tn The word יָהִיר (yahir) means “haughty,” that is, to be or show oneself to be presumptuous or arrogant.

[21:24]  ¹¹⁵² 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]  ¹¹⁵³ 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]  ¹¹⁵⁴ 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]  ¹¹⁵⁵ 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]  ¹¹⁵⁶ 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]  ¹¹⁵⁷ 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]  ¹¹⁵⁸ 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]  ¹¹⁵⁹ 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]  ¹¹⁶⁰ 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]  ¹¹⁶¹ 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]  ¹¹⁶² 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]  ¹¹⁶³ tn Heb “a witness of lies,” an attributive genitive.

[21:28]  ¹¹⁶⁴ 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]  ¹¹⁶⁵ 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]  ¹¹⁶⁶ tn Heb “a wicked man.”

[21:29]  ¹¹⁶⁷ 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]  ¹¹⁶⁸ tn The “upright” is an independent nominative absolute; the pronoun becomes the formal (emphatic) subject of the verb.

[21:29]  ¹¹⁶⁹ 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]  ¹¹⁷⁰ 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]  ¹¹⁷¹ 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]  ¹¹⁷² tn Heb “of the Lord.” The victory being “of the Lord” means that it is accomplished by him. Ultimate success comes from the Lord and not from human efforts. The faithful have acknowledged this down through the ages, even though they have been responsible and have prepared for the wars. Without this belief there would have been no prayer on the eve of battle (e.g., Ps 20:7 and 33:17).

[22:1]  ¹¹⁷³ 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]  ¹¹⁷⁴ 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]  ¹¹⁷⁵ 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]  ¹¹⁷⁶ 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]  ¹¹⁷⁷ tn Heb “all.” The Lord is sovereign over both groups, that is, he has had the final say whether a person is rich or poor. People would do well to treat all people with respect, for God can as easily reduce the rich to poverty as raise up the poor to wealth.

[22:3]  ¹¹⁷⁸ 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]  ¹¹⁷⁹ 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]  ¹¹⁸⁰ 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]  ¹¹⁸¹ 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]  ¹¹⁸² 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]  ¹¹⁸³ tn “Humility” is used here in the religious sense of “piety”; it is appropriately joined with “the fear of the Lord.” Some commentators, however, make “the fear of the Lord” the first in the series of rewards for humility, but that arrangement is less likely here.

[22:4]  ¹¹⁸⁴ tn Heb “the fear of the Lord.” This is an objective genitive; the Lord is the object of the fear.

[22:5]  ¹¹⁸⁵ 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]  ¹¹⁸⁶ 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 Lord and morally trained to follow him. On the other hand, a popular expositional approach suggests that it means “to motivate.” This view is based on a cognate Arabic root II which (among many other things) refers to the practice of rubbing the palate of a newborn child with date juice or olive oil to motivate the child to suck. While this makes an interesting sermon illustration, it is highly unlikely that this concept was behind this Hebrew verb. The Arabic meaning is late and secondary – the Arabic term did not have this meaning until nearly a millennium after this proverb was written.

[22:6]  ¹¹⁸⁷ 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]  ¹¹⁸⁸ 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 a.d. 882-942, first suggested that this could mean the child should be trained according to his inclination or bent of mind. This may have some merit in practice, but it is not likely what the proverb had in mind. In the book of Proverbs there are only two ways that a person can go, the way of the wise or righteousness, and the way of the fool. One takes training, and the other does not. Ralbag, in fact, offered a satirical interpretation: “Train a child according to his evil inclinations (let him have his will) and he will continue in his evil way throughout life” (J. H. Greenstone, Proverbs, 234). C. H. Toy says the expression means “in accordance with the manner of life to which he is destined (Proverbs [ICC], 415). W. McKane says, “There is only one right way – the way of life – and the educational discipline which directs young men along this way is uniform” (Proverbs [OTL], 564). This phrase does not describe the concept perpetuated by a modern psychological interpretation of the verse: Train a child according to his personality trait.

[22:6]  ¹¹⁸⁹ 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]  ¹¹⁹⁰ 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]  ¹¹⁹¹ 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]  ¹¹⁹² 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]  ¹¹⁹³ 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]  ¹¹⁹⁴ 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]  ¹¹⁹⁵ 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]  ¹¹⁹⁶ 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]  ¹¹⁹⁷ 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]  ¹¹⁹⁸ 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]  ¹¹⁹⁹ 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]  ¹²⁰⁰ 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]  ¹²⁰¹ 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]  ¹²⁰² sn The “eyes of the Lord” is an anthropomorphic expression; the omniscience of God is the intended meaning. When scripture uses the “eyes” of the Lord, it usually means evaluation, superintending, or safeguarding.

[22:12]  ¹²⁰³ 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 Lord are on the righteous,” but there is no support for this and it reduces the line to a common idea. D. W. Thomas suggests changing the word “knowledge” to “lawsuit” based on an Arabic cognate (“A Note on דַּעַת in Proverbs 22:12,” JTS 14 [1963]: 93-94).

[22:12]  ¹²⁰⁴ 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]  ¹²⁰⁵ 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]  ¹²⁰⁶ 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]  ¹²⁰⁷ 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]  ¹²⁰⁸ 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]  ¹²⁰⁹ 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]  ¹²¹⁰ tn Heb “the one who is cursed by the Lord” (cf. NASB). The construction uses the passive participle in construct with Yahweh. The “Lord” is genitive of agency after the passive form. The verb means “be indignant, express indignation.” So it is talking about one against whom the Lord is angry.

[22:14]  ¹²¹¹ 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 Lord will use the seductive, deceptive words of the adulteress to bring about the downfall of one who is inclined to such folly.

[22:15]  ¹²¹² 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]  ¹²¹³ 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]  ¹²¹⁴ 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]  ¹²¹⁵ 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).

[22:17]  ¹²¹⁶ 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]  ¹²¹⁷ 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]  ¹²¹⁸ tn Heb “knowledge” (so KJV, NASB); in this context it refers to the knowledge that is spoken by the wise, hence “instruction.”

[22:18]  ¹²¹⁹ tn Or “when” (so NIV).

[22:18]  ¹²²⁰ 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]  ¹²²¹ tn The term “and” does not appear in the Hebrew but is supplied in the translation.

[22:18]  ¹²²² 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]  ¹²²³ 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]  ¹²²⁴ 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]  ¹²²⁵ 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]  ¹²²⁶ tn The term “sayings” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity.

[22:21]  ¹²²⁷ tn Heb “to cause you to know the truth of words of truth” (NASB similar).

[22:21]  ¹²²⁸ tn Heb “to return true words”; NAB “a dependable report”; NIV “sound answers.”

[22:22]  ¹²²⁹ 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]  ¹²³⁰ 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]  ¹²³¹ 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 Lord will do this is not specified – either through righteous people or by direct intervention.

[22:23]  ¹²³² 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 Lord.

[22:24]  ¹²³³ 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]  ¹²³⁴ 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]  ¹²³⁵ 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]  ¹²³⁶ 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]  ¹²³⁷ 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]  ¹²³⁸ 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]  ¹²³⁹ 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]  ¹²⁴⁰ 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]  ¹²⁴¹ 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]  ¹²⁴² 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]  ¹²⁴³ 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]  ¹²⁴⁴ 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]  ¹²⁴⁵ tn Or “who,” referring to the ruler (so ASV, NAB, TEV).

[23:2]  ¹²⁴⁶ 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]  ¹²⁴⁷ 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]  ¹²⁴⁸ tn Heb “his”; the referent (the ruler mentioned in v. 1) has been specified in the translation for clarity.

[23:3]  ¹²⁴⁹ 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]  ¹²⁵⁰ 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]  ¹²⁵¹ 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]  ¹²⁵² 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]  ¹²⁵³ 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]  ¹²⁵⁴ 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]  ¹²⁵⁵ 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]  ¹²⁵⁶ 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.

[23:7]  ¹²⁵⁷ tn Heb “soul.”

[23:8]  ¹²⁵⁸ 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]  ¹²⁵⁹ 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]  ¹²⁶⁰ 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]  ¹²⁶¹ 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]  ¹²⁶² tn Or “encroach on” (NIV, NRSV); Heb “go into.”

[23:11]  ¹²⁶³ 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 Lord is probably the Protector of these people who will champion their cause and set things right.

[23:11]  ¹²⁶⁴ 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).

[23:12]  ¹²⁶⁵ tn Heb “bring.” The Hiphil imperative “come; enter” means “to apply the heart,” to use the heart or mind in the process. The same would be true in the second half: “to bring the ears” would mean to listen very carefully. Cf. TEV “Pay attention.”

[23:14]  ¹²⁶⁶ tn Or “punish” (NIV). The syntax of these two lines suggests a conditional clause (cf. NCV, NRSV).

[23:14]  ¹²⁶⁷ tn Heb “his soul.” The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.

[23:14]  ¹²⁶⁸ tn The term שְׁאוֹל (shÿ’ol, “Sheol”) in this context probably means “death” (so NIV, NCV, NLT) and not the realm of the departed (wicked) spirits (cf. NAB “the nether world”). In the wisdom of other lands, Ahiqar 6:82 says, “If I strike you, my son, you will not die.” The idea is that discipline helps the child to a full life; if the child dies prematurely, it would be more than likely a consequence of not being trained by discipline. In the book of Proverbs the “death” mentioned here could be social as well as physical.

[23:15]  ¹²⁶⁹ tn Heb “my son,” although the context does not limit this exhortation to male children.

[23:16]  ¹²⁷⁰ tn Heb “my kidneys”; in biblical Hebrew the term was used for the innermost being, the soul, the central location of the passions. Cf. NASB, NIV “my inmost being.”

[23:16]  ¹²⁷¹ sn This twelfth saying simply observes that children bring joy to their parents when they demonstrate wisdom. The quatrain is arranged in a chiastic structure (AB:B'A'): The first line (A) speaks of wisdom in the child, and it is paired with the last line (A') which speaks of the child’s saying what is right. In between these brackets are two lines (B and B') concerning joy to the parent.

[23:17]  ¹²⁷² tn The verb in this line is אַל־יְקַנֵּא (’al-yÿqanne’), the Piel jussive negated. The verb means “to be jealous, to be zealous”; it describes passionate intensity for something. In English, if the object is illegitimate, it is called “envy”; if it is correct, it is called “zeal.” Here the warning is not to envy the sinners. The second colon could use the verb in the positive sense to mean “but rather let your passion burn for the fear of the Lord.”

[23:17]  ¹²⁷³ tn Heb “the fear of the Lord.” This expression features an objective genitive: “fearing the Lord.”

[23:18]  ¹²⁷⁴ tn Heb “end” (so KJV); ASV “a reward.”

[23:18]  ¹²⁷⁵ sn The saying is an understatement; far from being cut off, the “hope” will be realized in the end. So this saying, the thirteenth, advises people to be zealous for the fear of the Lord, their religion, rather than for anything that sinners have to offer.

[23:19]  ¹²⁷⁶ tn Heb “my son,” but the immediate context does not limit this to male children.

[23:20]  ¹²⁷⁷ tn Heb “do not be among,” but in the sense of “associate with” (TEV); “join” (NIV); “consort…with” (NAB).

[23:20]  ¹²⁷⁸ tn The verb סָבָא (sava’) means “to imbibe; to drink largely.” The participial construction here, סֹבְאֵי־יַיִן (sov’e-yayin), describes “drunkards” (cf. NLT) which is somewhat stronger than saying it refers to “people who drink too much” (cf. NIV, TEV).

[23:20]  ¹²⁷⁹ tn The verb זָלַל (zalal) means “to be light; to be worthless; to make light of.” Making light of something came to mean “to be lavish with; to squander,” especially with regard to food. So it describes “gluttons” primarily; but in the expression there is also room for the person who wastes a lot of food as well.

[23:21]  ¹²⁸⁰ tn Here “drowsiness” is a metonymy of effect or adjunct, put for the drunkenness and gluttony that causes it. So all of it, the drunkenness and the drowsiness that comes from it, brings on the ruin (cf. CEV “you will end up poor”). Likewise, “rags” is a metonymy of adjunct, associated with the poverty brought on by a dissolute lifestyle.

[23:21]  ¹²⁸¹ sn This is the fourteenth saying, warning about poor associations. Drunkenness and gluttony represent the epitome of the lack of discipline. In the Mishnah they are used to measure a stubborn and rebellious son (m. Sanhedrin 8). W. G. Plaut notes that excessive drinking and eating are usually symptoms of deeper problems; we usually focus more on the drinking because it is dangerous to others (Proverbs, 241-42).

[23:23]  ¹²⁸² tn Heb “buy” (so KJV, NASB, NIV, NLT); CEV “Invest in truth.”

[23:23]  sn The sixteenth saying is an instruction to buy/acquire the kind of life that pleases God and brings joy to parents. “Getting truth” would mean getting training in the truth, and getting wisdom and understanding would mean developing the perception and practical knowledge of the truth.

[23:24]  ¹²⁸³ tc The Qere reading has the imperfect יָגִיל (yagil) with the cognate accusative גִּיל (gil) which intensifies the meaning and the specific future of this verb.

[23:24]  ¹²⁸⁴ tn The term “child” is supplied for the masculine singular adjective here.

[23:25]  ¹²⁸⁵ tn The form תָגֵל (tagel) is clearly a short form and therefore a jussive (“may she…rejoice”); if this second verb is a jussive, then the parallel יִשְׂמַח (yismakh) should be a jussive also (“may your father and your mother have joy”).

[23:26]  ¹²⁸⁶ tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes.

[23:27]  ¹²⁸⁷ 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.

[23:27]  ¹²⁸⁸ tn Heb “foreign woman” (so ASV). The term נָכְרִיָּה (nokhriyyah, “foreign woman”) often refers to a prostitute (e.g., Prov 2:6; 5:20; 6:24; 7:5). While not all foreign women in Israel were prostitutes, their prospects for economic survival were meager and many turned to prostitution to earn a living. Some English versions see this term referring to an adulteress as opposed to a prostitute (cf. NAB, NASB, NIV, NRSV, NLT).

[23:27]  ¹²⁸⁹ 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.

[23:27]  ¹²⁹⁰ sn In either case, whether a prostitute or an adulteress wife is involved, the danger is the same. The metaphors of a “deep pit” and a “narrow well” describe this sin as one that is a trap from which there is no escape. The “pit” is a gateway to Sheol, and those who enter are as good as dead, whether socially or through punishment physically.

[23:28]  ¹²⁹¹ tn The noun חֶתֶף (khetef) is defined by BDB 369 s.v. as “prey,” but this is the only occurrence of the word. The related verb BDB 368-69 s.v. חָתַף defines as “to seize; to snatch away” (with an Aramaic cognate meaning “to break in pieces” [Pa], and an Arabic word “death”). But the only occurrence of that word is in Job 9:12, where it is defined as “seizes.” So in this passage the noun could have either a passive sense (what is seized = prey), or an active sense (the one who seizes = a robber, bandit). The traditional rendering is “prey” (KJV); most modern English versions have the active sense (“robber” or similar; cf. NIV “like a bandit”). Since the prepositional phrase (the simile) is modifying the woman, the active sense works better in the translation.

[23:28]  ¹²⁹² tn The participle means “unfaithful [men]” (masculine plural); it could also be interpreted as “unfaithfulness” in the abstract sense. M. Dahood interprets it to mean “garments” (which would have to be repointed), saying that she collects garments in pledge for her service (M. Dahood, “To Pawn One’s Cloak,” Bib 42 [1961]: 359-66). But that is far-fetched; it might have happened on occasion, but as a common custom it is unlikely. Besides that, the text in the MT makes perfectly good sense without such a change.

[23:28]  sn Such a woman makes more people prove unfaithful to the law of God through her practice.

[23:28]  ¹²⁹³ sn Verses 26-28 comprise the seventeenth saying; it warns the young person to follow the instructions about temptations because there are plenty of temptresses lurking about.

[23:29]  ¹²⁹⁴ sn The eighteenth saying is about excessive drinking. The style changes here as the sage breaks into a vivid use of the imagination. It begins with a riddle describing the effects of drunkenness (v. 29) and gives the answer in v. 30; instructions follow in v. 31, with the consequences described in v. 32; the direct address continues in vv. 33 and 34; and the whole subject is concluded with the drunkard’s own words in v. 35 (M. E. Andrews, “Variety of Expression in Proverbs 23:29-35,” VT 28 [1978]: 102-3).

[23:29]  ¹²⁹⁵ sn The Hebrew word translated “dullness” describes darkness or dullness of the eyes due to intoxication, perhaps “redness” (so KJV, NASB, NRSV); NIV, NCV, NLT “bloodshot eyes.” NAB understands the situation differently: “black eyes.”

[23:30]  ¹²⁹⁶ sn The answer to the question posed in v. 29 is obviously one who drinks too much, which this verse uses metonymies to point out. Lingering over wine is an adjunct of drinking more wine; and seeking mixed wine obviously means with the effect or the purpose of drinking it.

[23:31]  ¹²⁹⁷ tn Heb “its eye gives.” With CEV’s “bubbling up in the glass” one might think champagne was in view.

[23:31]  ¹²⁹⁸ tn The expression is difficult, and is suspected of having been added from Song 7:10, although the parallel is not exact. The verb is the Hitpael imperfect of הָלַךְ (halakh); and the prepositional phrase uses the word “upright; equity; pleasing,” from יָשָׁר (yashar). KJV has “when it moveth itself aright”; much more helpful is ASV: “when it goeth down smoothly.” Most recent English versions are similar to ASV. The phrase obviously refers to the pleasing nature of wine.

[23:32]  ¹²⁹⁹ tn Heb “its end”; NASB “At the last”; TEV (interpretively) “The next morning.”

[23:33]  ¹³⁰⁰ tn The feminine plural of זָר (zar, “strange things”) refers to the trouble one has in seeing and speaking when drunk.

[23:34]  ¹³⁰¹ tn Heb “heart.” The idiom here means “middle”; KJV “in the midst.”

[23:34]  ¹³⁰² sn The point of these similes is to compare being drunk with being seasick. One who tries to sleep when at sea, or even worse, when up on the ropes of the mast, will be tossed back and forth.

[23:35]  ¹³⁰³ tn The phrase “You will say” is supplied in the translation to make it clear that the drunkard is now speaking.

[23:35]  ¹³⁰⁴ sn The line describes how one who is intoxicated does not feel the pain, even though beaten by others. He does not even remember it.

[23:35]  ¹³⁰⁵ tn The last line has only “I will add I will seek it again.” The use of אוֹסִיף (’osif) signals a verbal hendiadys with the next verb: “I will again seek it.” In this context the suffix on the verb refers to the wine – the drunkard wants to go and get another drink.

[24:1]  ¹³⁰⁶ tn Heb “evil men,” although the context indicates a generic sense.

[24:1]  ¹³⁰⁷ tn The Hitpael jussive is from the verb that means “to crave; to desire.” This is more of a coveting, an intense desire.

[24:2]  ¹³⁰⁸ sn This nineteenth saying warns against evil associations. Evil people are obsessed with destruction and trouble. See on this theme 1:10-19; 3:31 and 23:17. D. Kidner observes that a close view of sinners is often a good antidote to envying them (Proverbs [TOTC], 153).

[24:3]  ¹³⁰⁹ tn The preposition בְּ (bet, “by; through”) in these two lines indicates means.

[24:3]  ¹³¹⁰ sn The twentieth saying, vv. 3-4, concerns the use of wisdom for domestic enterprises. In Prov 9:1 wisdom was personified as a woman who builds a house; but here the emphasis is primarily on the building – it is a sign of security and prosperity (C. H. Toy, Proverbs [ICC], 442). One could still make a secondary application from this line for a household or “family” (cf. NCV, which sees this as a reference to the family).

[24:5]  ¹³¹¹ sn The twenty-first saying seems to be concerned with the need for wisdom in warfare. In line with that, the word used here is גֶּבֶר (gever), “mighty man; hero; warrior.”

[24:5]  ¹³¹² tn The expression בַּעוֹז (ba’oz) employs a beth essentiae, meaning he “is strong,” not “in strength.”

[24:6]  ¹³¹³ sn The point of the saying is that wise counsel is necessary in war. Victory, strategy, and counsel are more important than mere military strength – many great armies have been destroyed because of their unwise leaders. See on this theme 11:14; 20:18; and 21:22.

[24:7]  ¹³¹⁴ tc The MT reads רָאמוֹת (ra’mot, “corals”) – wisdom to the fool is corals, i.e., an unattainable treasure. With a slight change in the text, removing the א (alef), the reading is רָמוֹת (ramot, “high”), i.e., wisdom is too high – unattainable – for a fool. The internal evidence favors the emendation, which is followed by most English versions including KJV.

[24:7]  ¹³¹⁵ tn Heb “[city] gate,” a metonymy of subject, meaning what goes on in the gate – court cases and business transactions. So it is in these assemblies that the fool keeps quiet. The term “court” has been used in the translation for clarity. Some English versions do not emphasize the forensic connotation here: NCV “in a discussion”; NLT “When the leaders gather.”

[24:7]  ¹³¹⁶ sn The verse portrays a fool out of his element: In a serious moment in the gathering of the community, he does not even open his mouth (a metonymy of cause, meaning “speak”). Wisdom is too high for the fool – it is beyond his ability.

[24:8]  ¹³¹⁷ tn Heb “possessor of schemes”; NAB “an intriguer.” The picture of the wicked person is graphic: He devises plans to do evil and is known as a schemer. Elsewhere the “schemes” are outrageous and lewd (e.g., Lev 18:7; Judg 20:6). Here the description portrays him as a cold, calculating, active person: “the fool is capable of intense mental activity but it adds up to sin” (W. McKane, Proverbs [OTL], 399).

[24:9]  ¹³¹⁸ tn Heb “the scheme of folly” (NIV similar). The genitive functions as an attributive genitive, meaning “foolish scheme.” But it could also be interpreted as a genitive of source, the scheme that comes from folly (or from the fool if “folly” were metonymical).

[24:9]  ¹³¹⁹ tn Heb “to a man”; cf. CEV “Everyone hates senseless fools.”

[24:9]  sn This describes evil people who flout all morality and goodness; sooner or later the public will have had enough of them.

[24:10]  ¹³²⁰ tn Heb “show yourself slack” (NASB similar). The verb רָפָה (rafah) means “to sink; to relax.” In the causative stems it means “to let slacken; to let go; to refrain; to fail; to do nothing.” In the Hitpael stem BDB 952 s.v. defines it as “to show yourself slack.” It has also been rendered as “give up” (NCV, CEV); “fail” (NLT); “falter” (NIV). The colon implies a condition, for which the second part of the verse is the apodosis.

[24:10]  ¹³²¹ tn The verse employs a paronomasia to underscore the point: “trouble” is צָרָה (tsarah), literally “a bind; a strait [or, narrow] place”; “small” is צַר (tsar), with the same idea of “narrow” or “close.”

[24:10]  ¹³²² sn The test of strength is adversity, for it reveals how strong a person is. Of course a weak person can always plead adverse conditions in order to quit. This is the twenty-fourth saying.

[24:11]  ¹³²³ tn The idea of “slipping” (participle from מוֹט, mot) has troubled some commentators. G. R. Driver emends it to read “at the point of” (“Problems in Proverbs,” ZAW 50 [1932]: 146). But the MT as it stands makes good sense. The reference would be general, viz., to help any who are in mortal danger or who might be tottering on the edge of such disaster – whether through sin, or through disease, war, or danger. Several English versions (e.g., NASB, NIV, NRSV) render this term as “staggering.”

[24:11]  sn God holds people responsible for rescuing those who are in mortal danger. The use of “death” and “slaughter” seems rather strong in the passage, but they have been used before in the book for the destruction that comes through evil.

[24:12]  ¹³²⁴ tn Heb “weighs” (so NASB, NIV, NRSV) meaning “tests” or “evaluates.”

[24:12]  ¹³²⁵ sn The verse completes the saying by affirming that people will be judged responsible for helping those in mortal danger. The verse uses a series of rhetorical questions to affirm that God knows our hearts and we cannot plead ignorance.

[24:13]  ¹³²⁶ sn The twenty-sixth saying teaches that one should develop wisdom because it has a profitable future. The saying draws on the image of honey; its health-giving properties make a good analogy to wisdom.

[24:14]  ¹³²⁷ tn D. W. Thomas argues for a meaning of “seek” in place of “know” (“Notes on Some Passages in the Book of Proverbs,” JTS 38 [1937]: 400-403).

[24:14]  ¹³²⁸ tn The phrase “is sweet” is supplied in the translation as a clarification.

[24:14]  ¹³²⁹ tn The term “it” is supplied in the translation.

[24:14]  ¹³³⁰ tn Heb “there will be an end.” The word is אַחֲרִית (’akhrit, “after-part, end”). BDB 31 s.v. b says in a passage like this it means “a future,” i.e., a happy close of life, sometimes suggesting the idea of posterity promised to the righteous, often parallel to “hope.”

[24:15]  ¹³³¹ tn The word “wicked” could be taken as a vocative (cf. KJV, ASV, NASB, “O wicked man”); but since the next line refers to the wicked this is unlikely. It serves better as an adverbial accusative (“like the wicked”).

[24:15]  ¹³³² sn The saying warns that it is futile and self-defeating to mistreat God’s people, for they survive – the wicked do not. The warning is against a deliberate, planned assault on their places of dwelling.

[24:16]  ¹³³³ tn The clause beginning with כִּי (ki) could be interpreted as causal or conditional; but in view of the significance of the next clause it seems better to take it as a concessive clause (“although”). Its verb then receives a modal nuance of possibility. The apodosis is then “and he rises up,” which could be a participle or a perfect tense; although he may fall, he gets up (or, will get up).

[24:16]  sn The righteous may suffer adversity or misfortune any number of times – seven times here – but they will “rise” for virtue triumphs over evil in the end (R. N. Whybray, Proverbs [CBC], 140).

[24:16]  ¹³³⁴ tn The verb could be translated with an English present tense (“are brought down,” so NIV) to express what happens to the wicked in this life; but since the saying warns against being like the wicked, their destruction is more likely directed to the future.

[24:17]  ¹³³⁵ sn The saying (vv. 17, 18) warns against gloating over the misfortune of one’s enemies. The prohibition is formed with two negated jussives “do not rejoice” and “let not be glad,” the second qualified by “your heart” as the subject, signifying the inner satisfaction of such a defeat.

[24:18]  ¹³³⁶ tn Heb “and [it is] evil in his eyes.”

[24:18]  ¹³³⁷ sn The judgment of God should strike a note of fear in the heart of people (e.g., Lev 19:17-18). His judgment is not to be taken lightly, or personalized as a victory. If that were to happen, then the Lord might take pity on the enemies in their calamity, for he champions the downtrodden and defeated. These are probably personal enemies; the imprecatory psalms and the prophetic oracles present a different set of circumstances for the downfall of God’s enemies – even the book of Proverbs says that brings joy to the community.

[24:20]  ¹³³⁸ tn Heb “there is no end [i.e., future] for the evil.”

[24:20]  ¹³³⁹ sn The saying warns against envying the wicked; v. 19 provides the instruction, and v. 20 the motivation. The motivation is that there is no future hope for them – nothing to envy, or as C. H. Toy explains, there will be no good outcome for their lives (Proverbs [ICC], 449). They will die suddenly, as the implied comparison with the lamp being snuffed out signifies.

[24:21]  ¹³⁴⁰ tn Heb “my son,” but there is no indication in the immediate context that this should be limited only to male children.

[24:21]  ¹³⁴¹ tn Heb “do not get mixed up with”; cf. TEV “Have nothing to do with”; NIV “do not join with.” The verb עָרַב (’arav) is used elsewhere meaning “to exchange; to take on pledge.” In the Hitpael stem it means “to have fellowship; to share; to associate with.” Some English versions (e.g., KJV) interpret as “to meddle” in this context, because “to have fellowship” is certainly not what is meant.

[24:21]  ¹³⁴² tn The form rendered “rebellious” is difficult; it appears to be the Qal active participle, plural, from שָׁנָה (shanah), “to change” – “those who change.” The RV might have thought of the idea of “change” when they rendered it “political agitators.” The Syriac and Tg. Prov 24:21 have “fools,” the Latin has “detractors,” and the LXX reads, “do not disobey either of them,” referring to God and the king in the first line. Accordingly the ruin predicted in the next line would be the ruin that God and the king can inflict. If the idea of “changers” is retained, it would have to mean people who at one time feared God and the king but no longer do.

[24:22]  ¹³⁴³ tn Heb “will rise” (so NASB).

[24:22]  ¹³⁴⁴ tn Heb “the ruin of the two of them.” Judgment is sent on the rebels both by God and the king. The term פִּיד (pid, “ruin; disaster”) is a metonymy of effect, the cause being the sentence of judgment (= “ruinous judgment” in the translation; cf. NLT “punishment”). The word “two of them” is a subjective genitive – they two bring the disaster on the rebels. The referents (the Lord and the king) have been specified in the translation for clarity.

[24:22]  sn The reward for living in peace under God in this world is that those who do will escape the calamities that will fall on the rebellious. Verse 21a is used in 1 Peter 2:17, and v. 22 is used in Romans 13:1-7 (v. 4). This is the thirtieth and last of this collection.

[24:23]  ¹³⁴⁵ tn Heb “to recognize faces”; KJV, ASV “to have respect of persons”; NLT “to show favoritism.”

[24:23]  ¹³⁴⁶ tn Heb “not good.” This is a figure known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”

[24:24]  ¹³⁴⁷ tn The word means “wicked; guilty” or “criminal”; the contrast could be “wicked – righteous” (cf. KJV, ASV, NAB, NASB) or “innocent – guilty” (cf. NIV, TEV, CEV). Since this line follows the statement about showing partiality in judgment, it involves a forensic setting. Thus the statement describes one who calls a guilty person innocent or acquitted.

[24:24]  ¹³⁴⁸ tn Or “righteous”; the same Hebrew word may be translated either “innocent” or “righteous” depending on the context.

[24:24]  ¹³⁴⁹ tn The verb means “to be indignant.” It can be used within the range of “have indignation,” meaning “loathe” or “abhor,” or express indignation, meaning “denounce” or “curse.” In this passage, in collocation with the previous term “curse,” the latter is intended (cf. NAB, NIV, NLT).

[24:25]  ¹³⁵⁰ tn The verb means “to be pleasant; to be delightful.” The imperfect tense promises that there “will be delight” to those who rebuke the wicked.

[24:25]  ¹³⁵¹ tn The verb יָכַח (yakhakh) means “to decide; to adjudge; to prove.” This word occurs frequently in the book of Proverbs meaning “to reprove” or “to rebuke.” It deals with disputes, legal or otherwise. It can refer to a charge against someone or starting a dispute (and so rebuke); it can mean quarrel, argue; and it can mean settle a dispute. In this context the first or last use would work: (1) reproving the wicked for what they do (cf. KJV, NASB, NRSV), or (2) convicting them in a legal setting (cf. NAB, NIV, NLT). In light of the previous forensic context the second sense is preferred here.

[24:25]  ¹³⁵² tn “The guilty” is supplied in the translation for clarity based on the preceding context. See the previous note on the word “convict”: If a non-forensic context is preferred for vv. 23-25, “wicked” would be supplied here.

[24:25]  ¹³⁵³ tn The expression is בִרְכַּת־טוֹב (birkat-tov, “blessing of good”); the genitive “good” has to be an attributive genitive modifying “blessings.” The word is general enough to mean any number of things – rich, healthy, pleasing, etc. The parallelism here narrows the choice. Some English versions interpret the “blessing” here as prosperity (cf. NAB, TEV, CEV).

[24:26]  ¹³⁵⁴ tn Heb “the one who returns right words kisses the lips.” This is an implied comparison for giving an honest answer. Honesty is like a kiss. The kiss would signify love, devotion, sincerity, and commitment (in that culture) – an outward expression of what is in the heart. It is an apt illustration of telling the truth. Some English versions now replace the figure to avoid cultural misunderstanding (cf. TEV, CEV “a sign of true friendship”; NLT “an honor”).

[24:27]  ¹³⁵⁵ tn The perfect tense with vav following the imperatives takes on the force of an imperative here.

[24:27]  ¹³⁵⁶ sn If the term “house” is understood literally, the proverb would mean that one should be financially secure before building a house (cf. NLT). If “house” is figurative for household (metonymy of subject: children or family), the proverb would mean that one should have financial security and provision before starting a family. Some English versions suggest the latter meaning by using the word “home” for “house” (e.g., TEV, CEV).

[24:28]  ¹³⁵⁷ sn The legal setting of these sayings continues with this warning against being a false accuser. The “witness” in this line is one who has no basis for his testimony. “Without cause” is the adverb from חָנָן (khanan), which means “to be gracious.” The adverb means “without a cause; gratis; free.” It is also cognate to the word חֵן (“grace” or “unmerited [or, undeserved] favor.” The connotation is that the opposite is due. So the adverb would mean that there was no cause, no justification for the witness, but that the evidence seemed to lie on the other side.

[24:28]  ¹³⁵⁸ tn Heb “lips.” The term “lips” is a metonymy of cause; it means “what is said.” Here it refers to what is said in court as a false witness.

[24:29]  ¹³⁵⁹ tn Heb “repay to the man.” The verb is שׁוּב (shuv), which in the Hiphil stem means “to restore; to repay; to return” (cf. TEV, CEV, NLT “I’ll get even”). The idea is that of repaying someone for what he did.

[24:29]  ¹³⁶⁰ sn Rather than give in to the spirit of vengeance, one should avoid retaliation (e.g., Prov 20:22; Matt 5:43-45; Rom 12:9). According to the Talmud, Hillel said, “Do not do to others what you would not have them do unto you” (b. Sanhedrin 31a).

[24:30]  ¹³⁶¹ tn Heb “lacks heart”; KJV “understanding”; NAB, NASB, NLT “sense.”

[24:31]  ¹³⁶² tn The Hebrew term וְהִנֵּה (vÿhinneh, traditionally “and, lo” [KJV, ASV]) is a deictic particle that calls attention to what comes next. “And look” is too abrupt here; “I saw” calls attention to the field that was noticed.

[24:31]  ¹³⁶³ tn Heb “its face” (so KJV, ASV).

[24:32]  ¹³⁶⁴ sn Heb “I set my heart.” The “heart” represents the mind and the will combined; to “set” the mind and will means to give careful consideration to what was observed.

[24:32]  ¹³⁶⁵ tn Heb “I looked, I received instruction.” There are four verbs in the two parts of this verse: “I saw…I set…I saw…I received.” It is clear that the first two verbs in each half verse are the foundation for the next two. At the beginning of the verse the form is the preterite with the vav (ו) consecutive; it can be subordinated as a temporal clause to the next verb, probably to be identified as a preterite with the vav – “when I saw, I put.” The next two verbs are both perfect tenses; their construction would parallel the first half of the verse, even though there are no conjunctions here – “[when] I saw, I received.”

[24:32]  sn The teacher makes several observations of the state of the sluggard that reveal that his continued laziness will result in poverty. The reminiscence used here may be a literary device to draw a fictional but characteristically true picture of the lazy person.

[24:34]  ¹³⁶⁶ tn Heb “a man of shield.” This could refer to an armed warrior (so NRSV) but in this context, in collocation with the other word for “robber” in the previous line, it must refer to an armed criminal.

[25:1]  ¹³⁶⁷ sn This section of the book of Proverbs contains proverbs attributed to Solomon but copied by Hezekiah’s sages (between 715 b.c. and 687 b.c.). Some scholars conclude that this has no historical value other than to report the later disposition that people thought they came from Solomon’s time, but if that were the only consideration, then that in itself would have to be considered as a piece of historical information. But if the reference is an earlier note in the collection, then it becomes more valuable for consideration. The proverbs in these lines differ from the earlier ones in that these are multiple line sayings using more similes; chapters 28-29 are similar to 10-16, but chapters 25-27 differ in having few references to God.

[25:2]  ¹³⁶⁸ sn The proverb provides a contrast between God and the king, and therein is the clue to the range of application involved. The interest of the king is ruling or administering his government; and so the subject matter is a contrast to the way God rules his kingdom.

[25:2]  ¹³⁶⁹ sn The two infinitives form the heart of the contrast – “to conceal a matter” and “to search out a matter.” God’s government of the universe is beyond human understanding – humans cannot begin to fathom the intentions and operations of it. But it is the glory of kings to search out matters and make them intelligible to the people. Human government cannot claim divine secrecy; kings have to study and investigate everything before making a decision, even divine government as far as possible. But kings who rule as God’s representatives must also try to represent his will in human affairs – they must even inquire after God to find his will. This is their glorious nature and responsibility. For more general information on vv. 2-27, see G. E. Bryce, “Another Wisdom ‘Book’ in Proverbs,” JBL 91 (1972): 145-57.

[25:3]  ¹³⁷⁰ tn Heb “heavens for height and earth for depth.” The proverb is clearly intending the first line to be an illustration of the second – it is almost emblematic parallelism.

[25:3]  ¹³⁷¹ sn The proverb is affirming a simple fact: The king’s plans and decisions are beyond the comprehension of the common people. While the king would make many things clear to the people, there are other things that are “above their heads” or “too deep for them.” They are unsearchable because of his superior wisdom, his caprice, or his need for secrecy. Inscrutability is sometimes necessary to keep a firm grip on power.

[25:4]  ¹³⁷² tn The Hebrew כֶּלִי (keli) means “vessel; utensil” (cf. KJV, ASV, NASB). But purging dross from silver does not produce a “vessel” for the silversmith. Some versions therefore render it “material” (e.g., NIV, NRSV). The LXX says “that it will be entirely pure.” So D. W. Thomas reads כָּלִיל (kalil) and translates it “purified completely” (“Notes on Some Passages in the Book of Proverbs,” VT 15 [1965]: 271-79; cf. NAB). W. McKane simply rearranges the line to say that the smith can produce a work of art (Proverbs [OTL], 580; cf. TEV “a thing of beauty”). The easiest explanation is that “vessel” is a metonymy of effect, “vessel” put for the material that goes into making it (such metonymies occur fairly often in Psalms and Proverbs).

[25:5]  ¹³⁷³ sn These two verses present first an illustration and then the point (so it is emblematic parallelism). The passage uses imperatives to teach that the wicked must be purged from the kingdom.

[25:5]  ¹³⁷⁴ sn “Throne” is a metonymy of subject (or adjunct); it is the symbol of the government over which the king presides (cf. NCV, TEV).

[25:5]  ¹³⁷⁵ sn When the king purges the wicked from his court he will be left with righteous counselors and his government therefore will be “established in righteousness” – it will endure through righteousness (cf. NLT “made secure by justice”). But as J. H. Greenstone says, “The king may have perfect ideals and his conduct may be irreproachable, but he may be misled by unscrupulous courtiers” (Proverbs, 264).

[25:7]  ¹³⁷⁶ tn The phrase “for him” is supplied in the translation for clarity.

[25:7]  ¹³⁷⁷ sn This proverb, covering the two verses, is teaching that it is wiser to be promoted than to risk demotion by self-promotion. The point is clear: Trying to promote oneself could bring on public humiliation; but it would be an honor to have everyone in court hear the promotion by the king.

[25:7]  ¹³⁷⁸ tn The two infinitives construct form the contrast in this “better” sayings; each serves as the subject of its respective clause.

[25:7]  ¹³⁷⁹ tc Most modern commentators either omit this last line or attach it to the next verse. But it is in the text of the MT as well as the LXX, Syriac, Vulgate, and most modern English versions (although some of them do connect it to the following verse, e.g., NAB, NIV, NRSV, NLT).

[25:8]  ¹³⁸⁰ tn Heb “do not go out hastily to strive”; the verb “to strive” means dispute in the legal context. The last clause of v. 7, “what your eyes have seen,” does fit very well with the initial clause of v. 8. It would then say: What you see, do not take hastily to court, but if the case was not valid, he would end up in disgrace.

[25:8]  sn The Hebrew verb רִיב (riv) is often used in legal contexts; here the warning is not to go to court hastily lest it turn out badly.

[25:8]  ¹³⁸¹ tn The clause begins with פֶּן (pen, “lest”) which seems a bit out of place in this line. C. H. Toy suggests changing it to כִּי (ki, “for”) to make a better connection, instead of supplying an ellipsis: “lest it be said what…” (Proverbs [ICC], 461).

[25:9]  ¹³⁸² tn The verse begins with the direct object רִיבְךָ (ribkha, “your case”) followed by the imperative from the same root, רִיב (riv, “argue”). It is paralleled by the negated Piel jussive. The construction of the clauses indicates that the first colon is foundational to the second: “Argue…but do not reveal,” or better, “When you argue…do not reveal.”

[25:9]  ¹³⁸³ sn The concern is that in arguing with one person a secret about another might be divulged, perhaps deliberately in an attempt to clear oneself. The point then is about damaging a friendship by involving the friend without necessity or warrant in someone else’s quarrel.

[25:10]  ¹³⁸⁴ tn The noun דִּבָּה (dibbah, “infamy; defamation; evil report; whispering”) is used of an evil report here (e.g., Gen 37:2), namely a true report of evil doing. So if a person betrays another person’s confidence, he will never be able to live down the bad reputation he made as one who betrays secrets (cf. NIV).

[25:11]  ¹³⁸⁵ sn The verse uses emblematic parallelism, stating the simile in the first part and the point in the second. The meaning of the simile is not entirely clear, but it does speak of beauty, value, and artistry. The “apples of gold” (possibly citrons, quinces, oranges, or apricots) may refer to carvings of fruit in gold on columns.

[25:11]  ¹³⁸⁶ tn Heb “on its wheels.” This expression means “aptly, fittingly.” The point is obviously about the immense value and memorable beauty of words used skillfully (R. N. Whybray, Proverbs [CBC], 148). Noting the meaning of the term and the dual form of the word, W. McKane suggests that the expression is metaphorical for the balancing halves of a Hebrew parallel wisdom saying: “The stichos is a wheel, and the sentence consisting of two wheels is a ‘well-turned’ expression” (Proverbs [OTL], 584). The line then would be describing a balanced, well-turned saying, a proverb; it is skillfully constructed, beautifully written, and of lasting value.

[25:12]  ¹³⁸⁷ sn This saying is another example of emblematic parallelism; the first half is the simile, and the second half makes the point from it: A wise rebuke that is properly received is of lasting value. The rebuke in the ear of an obedient student is like ornaments of fine jewelry.

[25:12]  ¹³⁸⁸ tn The “ear of the listener” refers to the obedient disciple, the one who complies with the reproof he hears. Cf. KJV, ASV, NAB “an obedient ear.”

[25:13]  ¹³⁸⁹ sn The emblem in the parallelism of this verse is the simile of the first line. Because snow at the time of harvest would be rare, and probably unwelcome, various commentators have sought to explain this expression. R. N. Whybray suggests it may refer to snow brought down from the mountains and kept cool in an ice hole (Proverbs [CBC], 148); this seems rather forced. J. H. Greenstone following Rashi, a Jewish scholar who lived a.d. 1040-1105, suggests it might refer to the refreshing breeze that comes from snow-capped mountains (Proverbs, 260). C. H. Toy suggests a snow-cooled drink (Proverbs [ICC], 464), and W. McKane an application of ice water to the forehead (Proverbs [OTL], 585). Some English versions replace “snow” with “water” (cf. TEV “cold water”; CEV “cool water”). These all attempt to explain the simile; but the point is clear enough, a faithful servant is refreshing to his master. The analogy could be hypothetical – as refreshing as the coolness of snow would be in harvest time.

[25:13]  ¹³⁹⁰ tn Heb “he restores the life [or, soul] of his masters.” The idea suggests that someone who sends the messenger either entrusts his life to him or relies on the messenger to resolve some concern. A faithful messenger restores his master’s spirit and so is “refreshing.”

[25:14]  ¹³⁹¹ sn The emblem now is one of clouds and winds that would be expected to produce rain; they gain attention and raise people’s expectations but prove to be disappointing when no rain is forthcoming, and hence could be thought of as deceitful.

[25:14]  ¹³⁹² tn The form מִתְהַלֵּל (mithallel) is the Hitpael participle of the well-known word for “praise”; but in this stem it means “to praise oneself” or “to boast.” The description of “windbag” seems appropriate in this context.

[25:14]  ¹³⁹³ tn Heb “a gift of falsehood.” This would mean that the individual brags about giving a gift, when there is no gift.

[25:15]  ¹³⁹⁴ tn Heb “long of anger” or “forbearance” (so NASB).

[25:15]  ¹³⁹⁵ tn The two imperfect verbs in this line may be nuanced as potential imperfects because what is described could happen, but does not do so as a rule.

[25:15]  ¹³⁹⁶ tn The “tongue” is a metonymy of cause; and so the expression here refers to soft or gentle speech. This fits well with the parallel idea of patience (“long of anger”) – through a calm patient persuasion much can be accomplished. Some English versions relate this figure directly to the persuasion of a ruler in the previous line (cf. TEV “can even convince rulers”).

[25:15]  ¹³⁹⁷ sn The idea of breaking a bone uses the hardest and most firm part of the body in contrast to the “softness of the tongue.” Both are figurative, forming a comparison. A gentle speech can break down any stiff opposition.

[25:16]  ¹³⁹⁸ tn The verse simply begins “you have found honey.” Some turn this into an interrogative clause for the condition laid down (cf. KJV, ASV, NASB, NLT); most make the form in some way subordinate to the following instruction: “when you find…eat.”

[25:16]  ¹³⁹⁹ tn The verb means “to be satisfied; to be sated; to be filled.” Here it means more than satisfied, since it describes one who overindulges and becomes sick. The English verb “stuffed” conveys this idea well.

[25:16]  ¹⁴⁰⁰ sn The proverb warns that anything overindulged in can become sickening. The verse uses formal parallelism to express first the condition and then its consequences. It teaches that moderation is wise in the pleasures of life.

[25:17]  ¹⁴⁰¹ tn Heb “make your foot rare.” The verb is הֹקַר (hoqar), the Hiphil imperative of יָקַר (yaqar, “to be rare; to be precious”). To “make one’s foot rare” would mean to keep the visits to a minimum as well as making them valuable – things increase in value, according to the nuances of this word, when they are rare.

[25:17]  ¹⁴⁰² tn Heb “gets full.” This verb means “to be sated; to be satisfied; to be filled.” It is often used with reference to food, but here it refers to frequent visits that wear out one’s welcome (cf. NLT).

[25:18]  ¹⁴⁰³ sn The first line identifies the emblem of the proverb: False witnesses are here compared to deadly weapons because they can cause the death of innocent people (e.g., Exod 20:16; Deut 5:20; and Prov 14:5).

[25:18]  ¹⁴⁰⁴ tn The verb עָנָה (’anah) followed by the preposition בְּ (bet) with its object means “to testify against” (answer against someone). With the preposition לְ (lamed) it would mean “to testify for” someone. Here the false witness is an adversary, hence the comparison with deadly weapons.

[25:18]  ¹⁴⁰⁵ tn While עֵד (’ed) could be interpreted as “evidence” (a meaning that came from a metonymy – what the witness gives in court), its normal meaning is “witness.” Here it would function as an adverbial accusative, specifying how he would answer in court.

[25:19]  ¹⁴⁰⁶ sn The similes in this emblematic parallelism focus on things that are incapable of performing certain activities – they are either too painful to use or are ineffective.

[25:19]  ¹⁴⁰⁷ tn Since there is no preposition to clarify the construction, there are two ways to take the term מִבְטָח (mivtakh, “confidence”) in the context. It can either refer (1) to reliance on an unfaithful person, or it can refer (2) to that on which the unfaithful person relies. C. H. Toy argues for the second, that what the faithless person relies on will fail him in the time of trouble (Proverbs [ICC], 466). This view requires a slight change in the MT to make “confidence” a construct noun (i.e., the confidence of the faithless); the first view, which fits better the MT as it stands, says that “confidence [in] a faithless person” is like relying on a decaying tooth or a lame foot. This is the view preferred in most English versions, including the present one.

[25:19]  ¹⁴⁰⁸ tn Heb “in the day of trouble”; KJV, NASB “in time of trouble.”

[25:20]  ¹⁴⁰⁹ tc The consonants of the Hebrew text of this verse are similar to the consonants in v. 19. The LXX has a much longer reading: “Like vinegar is bad for a wound, so a pain that afflicts the body afflicts the heart. Like a moth in a garment, and a worm in wood, so the pain of a man wounds the heart” (NRSV follows much of the LXX reading; NAB follows only the second sentence of the LXX reading). The idea that v. 20 is a dittogram is not very convincing; and the Greek version is too far removed to be of help in the matter.

[25:20]  ¹⁴¹⁰ tn The second simile mentions pouring vinegar on soda. The LXX has “scab,” but that does not fit as a sensitive thing. The reference is to sodium carbonate (natural in Egypt) which can be neutralized with vinegar.

[25:20]  ¹⁴¹¹ sn It is inappropriate and counterproductive to sing songs to a heavy heart. One needs to be sensitive to others (e.g., 1 Sam 19:9).

[25:22]  ¹⁴¹² sn The imagery of the “burning coals” represents pangs of conscience, more readily effected by kindness than by violence. These coals produce the sharp pain of contrition through regret (e.g., 18:19; 20:22; 24:17; Gen 42-45; 1 Sam 24:18-20; Rom 12:20). The coals then would be an implied comparison with a searing conscience.

[25:22]  ¹⁴¹³ sn The second consequence of treating enemies with kindness is that the Lord will reward the act. The fact that this is promised shows that the instruction here belongs to the religious traditions of Israel.

[25:23]  ¹⁴¹⁴ sn One difficulty here is that it is the west wind that brings rain to Israel (e.g., 1 Kgs 18:41-44). C. H. Toy suggests that the expression is general, referring to a northwest wind – unless it is an error (Proverbs [ICC], 468). J. P. M. van der Ploeg suggests that the saying originated outside the land, perhaps in Egypt (“Prov 25:23,” VT 3 [1953]: 189-92). But this would imply it was current in a place where it made no sense. R. N. Whybray suggests that the solution lies with the verb “brings forth” (תְּחוֹלֵל, tÿkholel); he suggests redefining it to mean “repels, holds back” (cf. KJV “driveth away”). Thus, the point would be that the north wind holds back the rain just as an angry look holds back slander (Proverbs [CBC], 149). But the support for this definition is not convincing. Seeing this as a general reference to northerly winds is the preferred solution.

[25:23]  ¹⁴¹⁵ tn Heb “a tongue of secret” or “a hidden tongue,” referring to someone who goes around whispering about people behind their backs (cf. KJV, NAB, NASB, NRSV “a backbiting tongue”).

[25:23]  ¹⁴¹⁶ tn The phrase “brings forth” does not appear in Hebrew in this line but is implied by the parallelism with the previous line; it is supplied here in the translation for clarity.

[25:23]  ¹⁴¹⁷ sn The verse implies a comparison between the two parts to make the point that certain things automatically bring certain results. Gossiping words will infuriate people as easily as the northerly winds bring the cold rain.

[25:24]  ¹⁴¹⁸ tn This proverb is identical with 21:9; see the notes there.

[25:25]  ¹⁴¹⁹ tn Heb “a weary [or, faint] soul” (so NASB, NIV); KJV, ASV, NRSV “a thirsty soul,” but “soul” here refers to the whole person.

[25:25]  ¹⁴²⁰ sn The difficulty of getting news of any kind from a distant land made its reception all the more delightful when it was good (e.g., Gen 45:27; Prov 15:30).

[25:26]  ¹⁴²¹ tn The Niphal participle is from רָפַס (rafas), which means “to stamp; to tread; to foul by treading [or, by stamping].” BDB 952 s.v. defines it here as a “fountain befouled.” The picture is one of a spring of water where men and beasts gather and muddy it by their trampling in and out of it.

[25:26]  ¹⁴²² tn The Hophal participle from שָׁחַת (shakhat, “to ruin; to destroy; to corrupt”) provides a general description – the well has been “ruined” or “corrupted” (so ASV) and is therefore unusable.

[25:26]  ¹⁴²³ tn The verb מָט (mat) means “to give way; to move.” This probably refers to the integrity of the righteous being lost – comparing it to moving [off course]. T. T. Perowne writes, “To see a righteous man moved from his steadfastness through fear or favour in the presence of the wicked is as disheartening as to find the stream turbid and defiled at which you were longing to quench your thirst” (Proverbs, 161). But the line may refer to the loss of social standing and position by the righteous due to the plots of the wicked – just as someone muddied the water, someone made the righteous slip from his place.

[25:27]  ¹⁴²⁴ sn This is a figure of speech known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is bad!”

[25:27]  ¹⁴²⁵ tn Heb “and the investigation of their glory is not glory.” This line is difficult to understand but it forms an analogy to honey – glory, like honey, is good, but not to excess. The LXX rendered this, “it is proper to honor notable sayings.” A. A. MacIntosh suggests, “He who searches for glory will be distressed” (“A Note on Prov 25:27,” VT 20 [1970]: 112-14). G. E. Bryce has “to search out difficult things is glorious” (“Another Wisdom ‘Book’ in Proverbs,” JBL 91 (1972): 145-47). R. C. Van Leeuwen suggests, “to seek difficult things is as glory” (“Proverbs 25:27 Once Again,” VT 36 [1986]: 105-14). The Hebrew is cryptic, but not unintelligible: “seeking their glory [is not] glory.” It is saying that seeking one’s own glory is dishonorable.

[25:28]  ¹⁴²⁶ tn Heb “whose spirit lacks restraint” (ASV similar). A person whose spirit (רוּחַ, ruakh) “lacks restraint” is one who is given to outbursts of passion, who lacks self-control (cf. NIV, NRSV, CEV, NLT). This person has no natural defenses but reveals his true nature all the time. The proverb is stating that without self-control a person is vulnerable, like a city without defenses.

[26:1]  ¹⁴²⁷ sn “Honor” in this passage probably means respect, external recognition of worth, accolades, advancement to high position, etc. All of these would be out of place with a fool; so the sage is warning against elevating or acclaiming those who are worthless. See also J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” VT 15 (1965): 271-79.

[26:1]  ¹⁴²⁸ sn The first twelve verses of this chapter, Prov 26:1-12, are sometimes called “the Book of Fools” because they deal with the actions of fools.

[26:2]  ¹⁴²⁹ tn Heb “causeless curse” (KJV similar) describes an undeserved curse (cf. NIV, NRSV). The Hebrew word translated “causeless” is the adverb from ָחנַן (khanan); it means “without cause; gratuitous.”

[26:2]  sn This proverb is saying that a curse that is uttered will be powerless if that curse is undeserved. It was commonly believed in the ancient world that blessings and curses had power in themselves, that once spoken they were effectual. But scripture makes it clear that the power of a blessing or a curse depends on the power of the one behind it (e.g., Num 22:38; 23:8). A curse would only take effect if the one who declared it had the authority to do so, and he would only do that if the curse was deserved.

[26:2]  ¹⁴³⁰ tc The MT has the negative with the verb “to enter; to come” to mean “will not come” (לֹא תָבֹא, lo’ tavo’). This is interpreted to mean “will not come to rest” or “will not come home.” Some commentators have taken the Qere reading of לוֹ (lo) instead, and read it as “will come home to him.” This is also a little difficult; but it gives the idea that an undeserved curse will come [back] to him [who gave it]. Just as a bird will fly around and eventually come home, so will the undeserved curse return on the one who gave it. This is plausible; but there is no referent for the suffix, making it syntactically difficult.

[26:3]  ¹⁴³¹ sn A fool must be disciplined by force like an animal – there is no reasoning. The fool is as difficult to manage as the donkey or horse.

[26:4]  ¹⁴³² sn One should not answer a fool’s foolish questions in line with the fool’s mode of reasoning (J. H. Greenstone, Proverbs, 274).

[26:4]  ¹⁴³³ sn The person who descends to the level of a fool to argue with him only looks like a fool as well.

[26:5]  ¹⁴³⁴ sn The apparent contradiction with the last verse has troubled commentators for some time. The Rabbis solved it by saying that v. 4 referred to secular things, but v. 5 referred to sacred or religious controversies. While this does not resolve the issue, it does give a sound application for the two verses together – in negligible issues one should just ignore the stupid person, but in issues that matter the fool must be dealt with, lest credence be given to what he says (W. G. Plaut, Proverbs, 266). The text presents two proverbs each of which presents an aspect of the whole truth. One should not lower himself to the level of the fool, but there are times when the lesser of two evils is to do so, other than let the fool gain confidence that he is a wise person or be considered wise by others. Paul, for example, talked like a “fool” to correct the foolish ideas of the Corinthians (2 Cor 11:16-17; 12:11).

[26:5]  ¹⁴³⁵ tn Heb “in his own eyes” (so NAB, NASB, NIV).

[26:6]  ¹⁴³⁶ sn Sending a messenger on a mission is like having another pair of feet. But if the messenger is a fool, this proverb says, not only does the sender not have an extra pair of feet – he cuts off the pair he has. It would not be simply that the message did not get through; it would get through incorrectly and be a setback! The other simile uses “violence,” a term for violent social wrongs and injustice. The metaphorical idea of “drinking” violence means suffering violence – it is one’s portion. So sending a fool on a mission will have injurious consequences.

[26:6]  ¹⁴³⁷ tn The participle could be taken as the subject of the sentence: “the one who sends…cuts off…and drinks.”

[26:6]  ¹⁴³⁸ sn The consequence is given in the first line and the cause in the second. It would be better not to send a message at all than to use a fool as messenger.

[26:7]  ¹⁴³⁹ tn Heb “like the legs which hang down from the lame” (so NASB). The is דַּלְיוּ (dalyu), from דָּלַל (dalal, “to hang; to be low; to languish”) although the spelling of the form indicates it would be from דָּלָה (dalah, “to draw” [water]). The word indicates the uselessness of the legs – they are there but cannot be used. Luther gave the verse a fanciful but memorable rendering: “Like dancing to a cripple, so is a proverb in the mouth of the fool.”

[26:7]  ¹⁴⁴⁰ tn The proverb does not begin with a כְּ (bet) preposition to indicate a simile; but the analogy within the verse makes it clear that the first line is the emblem. The conjunction vav then indicates the equation – “so.”

[26:7]  ¹⁴⁴¹ sn As C. H. Toy puts it, the fool is a “proverb-monger” (Proverbs [ICC], 474); he handles an aphorism about as well as a lame man can walk. The fool does not understand, has not implemented, and cannot explain the proverb. It is useless to him even though he repeats it.

[26:8]  ¹⁴⁴² tn The translation “like tying a stone in a sling” seems to make the most sense, even though the word for “sling” occurs only here.

[26:8]  sn The point is that only someone who does not know how a sling works would do such a stupid thing (R. N. Whybray, Proverbs [CBC], 152). So to honor a fool would be absurd; it would be counterproductive, for he would still be a fool.

[26:9]  ¹⁴⁴³ sn The picture is one of seizing a thornbush and having the thorn pierce the hand (עָלָה בְיַד־, ’alah vÿyad). A drunk does not know how to handle a thornbush because he cannot control his movements and so gets hurt (W. McKane, Proverbs [OTL], 599). C. H. Toy suggests that this rather means a half-crazy drunken man brandishing a stick (Proverbs [ICC], 475). In this regard cf. NLT “a thornbush brandished by a drunkard.”

[26:9]  ¹⁴⁴⁴ sn A fool can read or speak a proverb but will be intellectually and spiritually unable to handle it; he will misapply it or misuse it in some way. In doing so he will reveal more of his folly. It is painful to hear fools try to use proverbs.

[26:10]  ¹⁴⁴⁵ tn Heb “who wounds everyone” (so NASB). A similar rendering is given by ASV, NAB, NIV, NRSV, and NLT; it is the only one that makes sense out of a verse that most commentators consider hopelessly corrupt. That is not to say it is the correct rendering, only that it makes sense as a required negative statement in a proverb. The first line has רַב מְחוֹלֵל־כֹּל (rav mÿkholel-col). The first word, רַב (rav), can mean “archer,” “ master,” or “much.” The verb מְחוֹלֵל (mÿkholel) can mean “to wound” or “to bring forth.” The possibilities are: “a master performs [or, produces] all,” “a master injures all,” “an archer wounds all,” or “much produces all.” The line probably should be stating something negative, so the idea of an archer injuring or wounding people [at random] is preferable. An undisciplined hireling will have the same effect as an archer shooting at anything and everything (cf. NLT “an archer who shoots recklessly”).

[26:10]  ¹⁴⁴⁶ tn The participle שֹׂכֵר (shokher) is rendered here according to its normal meaning “hires” or “pays wages to.” Other suggestions include “one who rewards a fool” (derived from the idea of wages) and “one who stops a fool” (from a similar word).

[26:11]  ¹⁴⁴⁷ sn The simile is graphic and debasing (cf. 2 Peter 2:22).

[26:11]  ¹⁴⁴⁸ sn The point is clear: Fools repeat their disgusting mistakes, or to put it another way, whenever we repeat our disgusting mistakes we are fools. The proverb is affirming that no matter how many times a fool is warned, he never learns.

[26:12]  ¹⁴⁴⁹ tn The verse simply uses a perfect tense. The meaning of the verse would be the same if this were interpreted as an affirmation rather than as an interrogative. The first line calls such a person to one’s attention.

[26:12]  ¹⁴⁵⁰ tn Heb “in his own eyes” (so NAB, NASB, NIV).

[26:12]  sn The subject matter of the verse is the person who is wise in his own opinion. Self-conceit is actually part of the folly that the book of Proverbs criticizes; those who think they are wise even though they are not are impossible to help. For someone to think he is wise when he is not makes him a conceited ignoramus (W. G. Plaut, Proverbs, 268).

[26:12]  ¹⁴⁵¹ sn Previous passages in the book of Proverbs all but deny the possibility of hope for the fool. So this proverb is saying there is absolutely no hope for the self-conceited person, and there might be a slight hope for the fool – he may yet figure out that he really is a fool.

[26:13]  ¹⁴⁵² sn The Book of Fools covered vv. 1-12. This marks the beginning of what may be called the Book of Sluggards (vv. 13-16).

[26:13]  ¹⁴⁵³ tn Heb “in the broad plazas”; NAB, NASB “in the square.” This proverb makes the same point as 22:13, namely, that the sluggard uses absurd excuses to get out of work. D. Kidner notes that in this situation the sluggard has probably convinced himself that he is a realist and not a lazy person (Proverbs [TOTC], 163).

[26:14]  ¹⁴⁵⁴ tn The comparative “like” is not in the Hebrew text, but is supplied from context in the translation.

[26:14]  ¹⁴⁵⁵ sn The sluggard is too lazy to get out of bed – although he would probably rationalize this by saying that he is not at his best in the morning. The humor of the verse is based on an analogy with a door – it moves back and forth on its hinges but goes nowhere. Like the door to the wall, the sluggard is “hinged” to his bed (e.g., Prov 6:9-10; 24:33).

[26:14]  ¹⁴⁵⁶ tn The term “turns” is not in the Hebrew text, but is supplied in the translation from the parallelism.

[26:15]  ¹⁴⁵⁷ tn Heb “buries” (so many English versions); KJV “hideth”; NAB “loses.”

[26:15]  ¹⁴⁵⁸ sn The proverb is stating that the sluggard is too lazy to eat; this is essentially the same point made in 19:24 (see the note there).

[26:16]  ¹⁴⁵⁹ tn Heb “in his eyes.” The lazy person thinks that he has life all figured out and has chosen the wise course of action – but he is simply lazy. J. H. Greenstone says, for example, “Much anti-intellectualism may be traced to such rationalization for laziness” (Proverbs, 269).

[26:16]  ¹⁴⁶⁰ tn The term means “taste; judgment.” The related verb means “to taste; to perceive,” that is, “to examine by tasting,” or examine by experiencing (e.g., Ps 34:9). Here the idea is expressed with the participle in construct, “those returners [of] good sense,” those who answer tastefully, with discretion. Cf. NIV “who (+ can NRSV) answer discreetly.”

[26:17]  ¹⁴⁶¹ tn Heb “grabs the ears of a dog. The word “wild” has been supplied in the translation to make clear that these were not domesticated pets. CEV, to accomplish the same point, has “a mad dog,” but there is no indication of that in context.

[26:17]  sn Someone who did this ran a serious risk of injury or harm. Dogs were not domestic pets in the ancient Near East; they were scavengers that ran in packs like jackals.

[26:17]  ¹⁴⁶² tn The word מִתְעַבֵּר (mit’abber) means “to put oneself in a fury” or “become furious” (BDB 720 s.v.). The Latin version apparently assumed the verb was עָרַב (’arav), for it has the sense of “meddle” (so also NAB, NASB, NIV, NRSV). However, the MT reading could easily fit the verse, referring to anyone passing by who gets furious over a fight that is not his.

[26:18]  ¹⁴⁶³ tn The term כְּמִתְלַהְלֵהַּ (kÿmitlahleah) is the Hitpalpel participle of the quadriliteral verbal root לִהְלֵהַּ (lihleah), which means “to amaze; to startle” (BDB 529 s.v.). Here it functions as a substantive – the object of the preposition – and has the meaning of “madman” (cf. NRSV “maniac”). This is the only occurrence of the term.

[26:18]  ¹⁴⁶⁴ tn Heb “arrows and death” (so KJV, NASB). This expression can be understood as a nominal hendiadys: “deadly arrows” (so NAB, NIV).

[26:19]  ¹⁴⁶⁵ tn Heb “man.”

[26:19]  ¹⁴⁶⁶ sn The subject of this proverb is not simply a deceiver, but one who does so out of jest, or at least who claims he was joking afterward. The participle מְשַׂחֵק has the idea of “laughing, mocking”; in this context it might convey the idea of “kidding” or “joking.” The point is that such practical joking is immature and often dangerous. To the foolish deceiver it might all seem like fun, like sport; but it can destroy people. One cannot trifle with dangerous weapons, or put them in irresponsible hands; likewise one cannot trifle with human relationships. W. G. Plaut notes, “The only worthwhile humor is that which laughs with, not at others” (Proverbs, 270).

[26:20]  ¹⁴⁶⁷ sn Gossip (that is, the one who goes around whispering and slandering) fuels contention just as wood fuels a fire. The point of the proverb is to prevent contention – if one takes away the cause, contention will cease (e.g., 18:8).

[26:20]  ¹⁴⁶⁸ tn Heb “becomes silent.”

[26:21]  ¹⁴⁶⁹ sn Heb “a man of contentions”; NCV, NRSV, NLT “a quarrelsome person.” The expression focuses on the person who is contentious by nature. His quarreling is like piling fuel on a fire that would otherwise go out. This kind of person not only starts strife, but keeps it going.

[26:21]  ¹⁴⁷⁰ tn The Pilpel infinitive construct לְחַרְחַר (lÿkharkhar) from חָרַר (kharar, “to be hot; to be scorched; to burn”) means “to kindle; to cause to flare up.”

[26:22]  ¹⁴⁷¹ tn The proverb is essentially the same as 18:8; it observes how appealing gossip is.

[26:23]  ¹⁴⁷² tn The traditional translation of “silver dross” (so KJV, ASV, NASB) never did make much sense because the parallel idea deals with hypocrisy – “fervent lips with an evil heart.” But silver dross would not be used over earthenware – instead it is discarded. Yet the MT clearly has “silver dross” (כֶּסֶף סִיגִים, kesef sigim). Ugaritic turned up a word spsg which means “glaze,” and this found a parallel in Hittite zapzaga[y]a. H. L. Ginsberg repointed the Hebrew text to k’sapsagim, “like glaze,” and this has been adopted by many commentators and recent English versions (e.g., NAB, NIV, NRSV, NLT). The final ם (mem) is then classified as enclitic. See, among others, K. L. Barker, “The Value of Ugaritic for Old Testament Studies,” BSac 133 (1976): 128-29.

[26:23]  ¹⁴⁷³ tn The word translated “fervent” actually means “burning, glowing”; the LXX has “flattering lips” (as if from חָלַק [khalaq] rather than דָּלַק [dalaq]).

[26:23]  ¹⁴⁷⁴ sn The analogy fits the second line very well. Glaze makes a vessel look beautiful and certainly different from the clay that it actually is. So is one who has evil intent (“heart”) but covers it with glowing speech.

[26:24]  ¹⁴⁷⁵ tn The Niphal imperfect from נָכַר (nakhar) means “to act [or, treat] as a foreigner [or, stranger]; to misconstrue; to disguise.” The direct object (“it”) is not present in the Hebrew text but is implied. In this passage it means that the hater speaks what is “foreign” to his thought; in other words, he dissembles.

[26:24]  ¹⁴⁷⁶ tn Or “places; puts; lays up” (cf. KJV, ASV, NASB).

[26:24]  ¹⁴⁷⁷ tn Heb “within him” (so KJV, ASV) or “in his midst”; NAB “in his inmost being.”

[26:24]  sn Hypocritical words may hide a wicked heart. The proverb makes an observation: One who in reality despises other people will often disguise that with what he says.

[26:25]  ¹⁴⁷⁸ tn The particle כִּי (ki) is here interpreted with a temporal nuance. It is also possible that it could be read as concessive (so NIV, NLT “Though”).

[26:25]  ¹⁴⁷⁹ tn The meaning of the rare Piel form of חָנַן (khanan) is “to make gracious; to make favorable.” The subject is קוֹלוֹ (qolo, “his voice”), a metonymy of cause for what he says. The idea is that what he says is very gracious in its content and its effect.

[26:25]  ¹⁴⁸⁰ sn It may be that the placing of this proverb in this setting is designed to point out that the person speaking graciously is this wicked person who conceals an evil heart. Otherwise it may have in mind a person who has already proven untrustworthy but protests in order to conceal his plans. But even if that were not the connection, the proverb would still warn the disciple not to believe someone just because it sounded wonderful. It will take great discernment to know if there is sincerity behind the person’s words.

[26:25]  ¹⁴⁸¹ sn The number “seven” is used in scripture as the complete number. In this passage it is not intended to be literally seven; rather, the expression means that there is complete or total abomination in his heart. Cf. TEV “his heart is filled to the brim with hate.”

[26:25]  ¹⁴⁸² sn “Abomination” means something that is loathed. This is a description applied by the writer, for the hypocritical person would not refer to his plans this way.

[26:26]  ¹⁴⁸³ tn The referent is apparently the individual of vv. 24-25.

[26:26]  ¹⁴⁸⁴ tn The form תִּכַּסֶּה (tikkasseh) is the Hitpael imperfect (with assimilation); it is probably passive, meaning “is concealed,” although it could mean “conceals itself” (naturally). Since the proverb uses antithetical parallelism, an imperfect tense nuance of possibility (“may be concealed”) works well here (cf. NIV, NLT).

[26:26]  ¹⁴⁸⁵ sn The Hebrew verb means “to uncover,” here in the sense of “to reveal; to make known; to expose.” The verse is promising that the evil the person has done will be exposed publicly. The common belief that righteousness will ultimately triumph informs this saying.

[26:27]  ¹⁴⁸⁶ sn The verse is teaching talionic justice (“an eye for an eye,” etc.), and so the activities described should be interpreted as evil in their intent. “Digging a pit” would mean laying a trap for someone (the figure of speech would be a metonymy of cause for the effect of ruining someone, if an actual pit is being dug; the figure would be hypocatastasis if digging a pit is being compared to laying a trap, but no pit is being dug). Likewise, “rolling a stone” on someone means to destroy that individual.

[26:28]  ¹⁴⁸⁷ tn Heb “the tongue of deception.” The subject matter of this proverb is deceptive speech. The “tongue of deception” (using a metonymy of cause with an attributive genitive) means that what is said is false. Likewise the “smooth mouth” means that what is said is smooth, flattering.

[26:28]  ¹⁴⁸⁸ sn The verse makes it clear that only pain and ruin can come from deception. The statement that the lying tongue “hates those crushed by it” suggests that the sentiments of hatred help the deceiver justify what he says about people. The ruin that he brings is probably on other people, but it could also be taken to include his own ruin.

[27:1]  ¹⁴⁸⁹ tn The form אַל־תִּתְהַלֵּל (’al-tithallel) is the Hitpael jussive negated; it is from the common verb “to praise,” and so in this setting means “to praise oneself” or “to boast.”

[27:1]  sn The verse rules out one’s overconfident sense of ability to control the future. No one can presume on the future.

[27:1]  ¹⁴⁹⁰ sn The word “tomorrow” is a metonymy of subject, meaning what will be done tomorrow, or in the future in general.

[27:1]  ¹⁴⁹¹ sn The expression “you do not know” balances the presumption of the first line, reminding the disciple of his ignorance and therefore his need for humility (e.g., Matt 6:34; Luke 12:20; Jas 4:13-16).

[27:2]  ¹⁴⁹² tn Heb “a stranger.” This does not necessarily refer to a non-Israelite, as has been demonstrated before in the book of Proverbs, but these are people outside the familiar and accepted circles. The point is that such a person would be objective in speaking about your abilities and accomplishments.

[27:2]  ¹⁴⁹³ sn “Mouth” and “lips” are metonymies of cause; they mean “what is said.” People should try to avoid praising themselves. Self praise can easily become a form of pride, even if it begins with trivial things. It does not establish a reputation; reputation comes from what others think about you.

[27:2]  ¹⁴⁹⁴ tn “a foreigner”; KJV, ASV, NASB, NRSV “a stranger.”

[27:3]  ¹⁴⁹⁵ tn The subject matter is the vexation produced by a fool. The term כַּעַס (ca’as) means “vexation” (ASV); provocation” (NAB, NASB, NIV, NRSV); “anger” (KJV “wrath”) and usually refers to undeserved treatment. Cf. NLT “the resentment caused by a fool.”

[27:3]  sn The same noun is used in 1 Sam 1:6, 16 for the “provocation” given to Hannah by Peninnah for being barren.

[27:3]  ¹⁴⁹⁶ sn The contrast is made between dealing with the vexation of a fool and physical labor (moving stones and sand). More tiring is the vexation of a fool, for the mental and emotional effort it takes to deal with it is more draining than physical labor. It is, in the sense of this passage, almost unbearable.

[27:4]  ¹⁴⁹⁷ tn Heb “fierceness of wrath and outpouring [= flood] of anger.” A number of English versions use “flood” here (e.g., NASB, NCV, NLT).

[27:4]  ¹⁴⁹⁸ tn The Hebrew term translated “jealousy” here probably has the negative sense of “envy” rather than the positive sense of “zeal.” It is a raging emotion (like “anger” and “wrath,” this word has nuances of heat, intensity) that defies reason at times and can be destructive like a consuming fire (e.g., 6:32-35; Song 8:6-7). The rhetorical question is intended to affirm that no one can survive a jealous rage. (Whether one is the subject who is jealous or the object of the jealousy of someone else is not so clear.)

[27:5]  ¹⁴⁹⁹ tn Heb “revealed” or “uncovered” (Pual participle from גָּלָה, galah). This would specify the reproof or rebuke as direct, honest, and frank, whether it was coming from a friend or an enemy.

[27:5]  ¹⁵⁰⁰ tn The Hebrew term translated “hidden” (a Pual participle from סָתַר, satar) refers to a love that is carefully concealed; this is contrasted with the open rebuke in the first line. What is described, then, is someone too timid, too afraid, or not trusting enough to admit that reproof is a genuine part of love (W. McKane, Proverbs [OTL], 610). It is a love that is not expressed in proper concern for the one loved. See also, e.g., 28:23 and 29:3.

[27:6]  ¹⁵⁰¹ tn The Niphal participle of אָמַן (’aman) means “faithful; reliable; sure; trustworthy.” The word indicates that the wounds from a friend “can be trusted” (so NIV, NCV) because they are meant to correct and not to destroy (e.g., 25:12; Deut 7:9; Job 12:20).

[27:6]  ¹⁵⁰² sn “Kisses” probably represents a metonymy of adjunct; the term describes any expressions or indications of affection. But coming from an enemy, they will be insincere – as indicated by their excessive number.

[27:6]  ¹⁵⁰³ tn The form is נַעְתָּרוֹת (na’tarot), the Niphal participle of עָתַר (’atar, “to be abundant”). Contemporary translations render this rare form in a number of different ways: “deceitful” (NASB, NKJV); “profuse” (NRSV); “many” (NLT). But the idea of “excessive” or “numerous” fits very well. The kisses of an enemy cannot be trusted, no matter how often they are presented.

[27:7]  ¹⁵⁰⁴ tn Traditionally, “soul” (so KJV, ASV). The Hebrew text uses נֶפֶשׁ (nefesh) here for the subject – the full appetite [“soul”]. The word refers to the whole person with all his appetites. Here its primary reference is to eating, but it has a wider application than that – possession, experience, education, and the like.

[27:7]  ¹⁵⁰⁵ tn Here the term נֶפֶשׁ (nefesh, traditionally, “soul”) is used again, now in contrast to describe the “hungry appetite” (cf. NRSV “ravenous appetite”), although “hungry mouth” might be more idiomatic for the idea. Those whose needs are great are more appreciative of things than those who are satisfied. The needy will be delighted even with bitter things.

[27:8]  ¹⁵⁰⁶ tn The form נוֹדֶדֶת (nodedet) is the Qal participle from נָדַד (nadad), “to wander; to stray; to flutter; to retreat; to depart”; cf. NIV, NRSV, NLT “strays.” It will be directly paralleled with the masculine participle in the second colon.

[27:8]  ¹⁵⁰⁷ tn Heb “place” (so KJV, ASV); most other English versions translate as “home.”

[27:8]  sn The reason for the wandering from the nest/place is not given, but it could be because of exile, eviction, business, or irresponsible actions. The saying may be generally observing that those who wander lack the security of their home and cannot contribute to their community (e.g., the massive movement of refugees). It could be portraying the unhappy plight of the wanderer without condemning him over the reason for the flight.

[27:9]  ¹⁵⁰⁸ sn The first line of the proverb provides the emblem to the parallel point. The emblem is the joy that anointing oil (ointment) and incense bring, and the point is the value of the advice of a friend.

[27:9]  ¹⁵⁰⁹ tn Some think the MT is unintelligible as it stands: “The sweetness of his friend from the counsel of the soul.” The Latin version has “the soul is sweetened by the good counsels of a friend.” D. W. Thomas suggests, “counsels of a friend make sweet the soul” (“Notes on Some Passages in the Book of Proverbs,” VT 15 [1965]: 275). G. R. Driver suggests, “the counsel of a friend is sweeter than one’s own advice” (literally, “more than the counsel of the soul”). He also suggests “more than of fragrant wood.” See G. R. Driver, “Hebrew Notes,” ZAW 52 (1934): 54; idem, “Suggestions and Objections,” ZAW 55 (1937): 69-70. The LXX reads “and the soul is rent by misfortunes.” The MT, for want of better or more convincing readings, may be interpreted to mean something like “[Just as] ointment and incense brings joy to the heart, [so] the sweetness of one’s friend [comes] from his sincere counsel.”

[27:10]  ¹⁵¹⁰ sn The meaning of the verse is very difficult, although the translation is rather straightforward. It may simply be saying that people should retain family relationships but will discover that a friend who is available is better than a relative who is not. But C. H. Toy thinks that the verse is made up of three lines that have no connection: 10a instructs people to maintain relationships, 10b says not to go to a brother’s house [only?] when disaster strikes, and 10c observes that a nearby friend is better than a far-away relative. C. H. Toy suggests a connection may have been there, but has been lost (Proverbs [ICC], 485-86). The conflict between 17:17 and 10b may be another example of presenting two sides of the issue, a fairly frequent occurrence in the book of Proverbs.

[27:11]  ¹⁵¹¹ tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes.

[27:11]  ¹⁵¹² tn The verb is the cohortative of שׁוּב (shuv); after the two imperatives that provide the instruction, this form with the vav will indicate the purpose or result (indirect volitive sequence).

[27:11]  ¹⁵¹³ sn The expression anyone who taunts me refers to those who would reproach or treat the sage with contempt, condemning him as a poor teacher. Teachers are often criticized for the faults and weaknesses of their students; but any teacher criticized that way takes pleasure in pointing to those who have learned as proof that he has not labored in vain (e.g., 1 Thess 2:19-20; 3:8).

[27:12]  ¹⁵¹⁴ 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.

[27:13]  ¹⁵¹⁵ tn Heb “his garment.”

[27:13]  ¹⁵¹⁶ tn Or “for a strange (= adulterous) woman.” Cf. KJV, ASV, NASB, NLT; NIV “a wayward woman.”

[27:13]  ¹⁵¹⁷ tn This proverb is virtually identical to 20:16.

[27:14]  ¹⁵¹⁸ tn The verse begins with the Piel participle from בָּרַךְ (barach). It could be taken as the subject, with the resulting translation: “Blessing…will be counted as a curse.” However, that would be rather awkward. So it is preferable to take the first line as the condition (“if someone blesses”) and the second as the consequence (“[then] it will be counted”).

[27:14]  ¹⁵¹⁹ tn Heb “rising early in the morning” (so KJV, ASV). The infinitive explains the verb “bless,” giving the circumstances of its action. The individual rises early to give his blessing.

[27:14]  ¹⁵²⁰ sn The point of the proverb is that loud and untimely greetings are not appreciated. What was given as a “blessing” will be considered a “curse” – the two words being antonyms. The proverb makes the point that how, when, and why they say what they say is important too (D. Kidner, Proverbs [TOTC], 166).

[27:15]  ¹⁵²¹ tn Heb “a wife of contentions” (an attributive genitive). Cf. NAB, NIV “a quarrelsome wife”; NLT “a nagging wife.”

[27:15]  ¹⁵²² tn The form נִשְׁתָּוָה (nishtavah) is classified by BDB as a Nitpael perfect from the root שָׁוָה (shavah, “to be like; to resemble”; BDB 1001 s.v. I שָׁוָה). The form also has metathesis before the sibilant. The LXX interprets it as “Drops drive a man out of his house on a wintry day; so a railing woman also drives him out of his own house.”

[27:16]  ¹⁵²³ tn The participle and verb both are from the root צָפַן (tsafan, “to hide”). This combination could be translated “hiding her is [like] hiding the wind.”

[27:16]  sn A contentious woman is uncontrollable. The wind can gust at any moment; so too the contentious woman can nag or complain without warning. If anyone can hide the wind he can hide her.

[27:16]  ¹⁵²⁴ sn The verb is the Qal imperfect of קָרָא (qara’); BDB 895 s.v. 5.b defines it here as “call for = demand, require,” but acknowledge that it is probably corrupt. R. B. Y. Scott interprets it to mean “grasping” oil in the hand, an expression he compares to the modern “butterfingers” (Proverbs, Ecclesiastes [AB], 163). Others have interpreted it to mean “betrays” – “ointment of his right hand betrays itself,” meaning its smell persists. However, the connection to the proverb does not seem obvious with that interpretation.

[27:16]  ¹⁵²⁵ tc The LXX took an etymologizing approach to the whole verse and translated it “the north wind is a severe wind, but by its name is termed auspicious.” In this rendering the Hebrew text’s “oil” became “its name,” “right hand” became “auspicious,” and “grasp” became “called.”

[27:17]  ¹⁵²⁶ tn The term “as” is not in the Hebrew text, but is supplied in the translation to clarify the comparison.

[27:17]  ¹⁵²⁷ tn BDB classifies the verb in the first colon as a Qal apocopated jussive of I חָדָה (khadah, “to grow sharp”; BDB 292 s.v.), and the verb in the second half of the verse (יַחַד, yakhad) as a Hiphil apocopated jussive. The difference would be: “let iron by means of iron grow sharp, and let a man sharpen the countenance of his friend.” But it makes more sense to take them both as Hiphil forms, the first being in pause. Other suggestions have been put forward for the meaning of the word, but the verb “sharpens” fits the context the best, and is followed by most English versions. The verb may be a shortened form of the imperfect rather than a jussive.

[27:17]  ¹⁵²⁸ tn Heb “and a man,” although the context does not indicate this should be limited to males only.

[27:17]  ¹⁵²⁹ tn Heb “sharpens the face of his friend.” The use of the word “face” (cf. KJV, ASV “countenance”) would here emphasize that it is the personality or character that is being sharpened. Constructive criticism sharpens character. Use of the wits in interaction that makes two people sharp as a razor (W. McKane, Proverbs [OTL], 615); another example, from the Talmud, is that of two students sharpening each other in the study of the Torah (b. Ta’anit 7a).

[27:18]  ¹⁵³⁰ sn Tending fig trees requires closer attention than other plants; so the point here would be the diligent care that is required.

[27:18]  ¹⁵³¹ sn The principle is established in the first line with the emblem: Those who faithfully serve will be rewarded in kind. The second half of the proverb makes the point from this illustration.

[27:18]  ¹⁵³² sn The Hebrew participle translated “takes care of” (שֹׁמֵר, shomer) describes a careful watching over or looking after, a meticulous service, anticipating the needs and safeguarding the charge. Such a servant need not worry about his efforts going unrecognized and unrewarded (e.g., Prov 22:29; 2 Tim 2:6, 15).

[27:19]  ¹⁵³³ tn The verse is somewhat cryptic and so has prompted many readings. The first line in the MT has “As water the face to the face.” The simplest and most probable interpretation is that clear water gives a reflection of the face (cf. NASB, NIV, NRSV, NLT). One creative but unconvincing suggestion is that of L. Kopf, who suggests the idea is “water of face” (a construct) and that it means shame or modesty, i.e., a face is not really human without shame, and a man without a heart is not human (“Arabische Etymologien und Parallelen zum Bibelwörterbuch,” VT 9 [1959]: 260-61).

[27:19]  ¹⁵³⁴ tn The second line has “so the heart of a man to a man” (cf. KJV, ASV). The present translation (along with many English versions) supplies “reflects” as a verb in the second line to emphasize the parallelism.

[27:19]  sn In the parallelism this statement means that a person’s heart is the true reflection of that person. It is in looking at the heart, the will, the choices, the loves, the decisions, the attitudes, that people come to self-awareness.

[27:20]  ¹⁵³⁵ tn The term “as” is not in the Hebrew text, but is supplied in the translation in light of the analogy.

[27:20]  ¹⁵³⁶ sn Countless generations of people have gone into the world below; yet “death” is never satisfied – it always takes more. The line personifies Death and Destruction. It forms the emblem in the parallelism.

[27:20]  ¹⁵³⁷ tn Heb “eyes of a man.” This expression refers to the desires – what the individual looks longingly on. Ecclesiastes Rabbah 1:34 (one of the rabbinic Midrashim) says, “No man dies and has one-half of what he wanted.”

[27:20]  ¹⁵³⁸ tc The LXX contains a scribal addition: “He who fixes his eye is an abomination to the Lord, and the uninstructed do not restrain their tongues.” This is unlikely to be original.

[27:21]  ¹⁵³⁹ sn Once again this proverb uses emblematic parallelism. The crucible and the furnace are used to refine and thus reveal the pure metals. The analogy is that praise will reveal the person because others will examine and evaluate what an individual has done in order to make the public acclamation.

[27:21]  ¹⁵⁴⁰ tn Heb “and a man,” but the context does not indicate this is limited only to males.

[27:21]  ¹⁵⁴¹ tn The verb “is proved” was supplied in the translation in view of the analogy. Many English versions supply “tested” for the same reason.

[27:21]  sn The proverb is saying that public praise is usually a good measure of the qualities and contributions of a person. The other side of it is that righteousness is often denounced, but the proverb is not addressing everything that people say.

[27:21]  ¹⁵⁴² tn Heb “by [the] praise of him.” The pronominal suffix is an objective genitive, meaning “the praise about him” (= “the praise he receives”). Some commentators would take the suffix as a subjective genitive, meaning “the praise he gives”; this would mean people stand revealed by what they praise (D. Kidner, Proverbs [TOTC], 168). That does not seem to work as well with the emblem of the first line which indicates being tested. The LXX adds a couplet: “The heart of the transgressor seeks evil; but the upright heart seeks knowledge.”

[27:22]  ¹⁵⁴³ tn The verb means “to pound” in a mortar with a pestle (cf. NRSV “Crush”; NLT “grind”). The imperfect is in a conditional clause, an unreal, hypothetical condition to make the point.

[27:22]  ¹⁵⁴⁴ tn The Hebrew term רִיפוֹת (rifot) refers to some kind of grain spread out to dry and then pounded. It may refer to barley groats (coarsely ground barley), but others have suggested the term means “cheeses” (BDB 937 s.v.). Most English versions have “grain” without being more specific; NAB “grits.”

[27:22]  ¹⁵⁴⁵ tn The LXX contains this paraphrase: “If you scourge a fool in the assembly, dishonoring him, you would not remove his folly.” This removes the imagery of mortar and pestle from the verse. Using the analogy of pounding something in a mortar, the proverb is saying even if a fool was pounded or pulverized, meaning severe physical punishment, his folly would not leave him – it is too ingrained in his nature.

[27:23]  ¹⁵⁴⁶ tn The sentence uses the infinitive absolute and the imperfect from יָדַע (yada’, “to know”). The imperfect here has been given the obligatory nuance, “you must know,” and that has to be intensified with the infinitive.

[27:23]  ¹⁵⁴⁷ tn Heb “the faces of your flock.”

[27:23]  ¹⁵⁴⁸ tn The idiom is “place [it on] your heart” or “take to heart.” Cf. NLT “put your heart into.”

[27:23]  sn The care of the flock must become the main focus of the will, for it is the livelihood. So v. 23 forms the main instruction of this lengthy proverb (vv. 23-27).

[27:24]  ¹⁵⁴⁹ tn Heb “riches are not forever” (so KJV, NASB); TEV “wealth is not permanent.” The term “last” is supplied in the translation for clarity.

[27:24]  ¹⁵⁵⁰ tn The conjunction and the particle indicate that the same nuance continues here in the second colon, and so “last” has been supplied here as well.

[27:26]  ¹⁵⁵¹ sn Verse 25 is the protasis and v. 26 the apodosis. The two verses say that when the harvest is taken in, then the grass will grow, and they can sell and use their livestock. The lambs will provide clothing, and the goats when sold will pay for land.

[27:27]  ¹⁵⁵² sn This part of the proverb shows the proper interplay between human labor and divine provision. It teaches people to take care of what they have because it will not last forever.

[27:27]  ¹⁵⁵³ tn Heb “life”; KJV, NAB “maintenance”; NRSV “nourishment.”

[28:1]  ¹⁵⁵⁴ sn The line portrays the insecurity of a guilty person – he flees because he has a guilty conscience, or because he is suspicious of others around him, or because he fears judgment.

[28:1]  ¹⁵⁵⁵ tn The verb בָּטַח (batakh) means “to trust; to be secure; to be confident.” Cf. KJV, NASB, NIV, NRSV, NLT “bold.”

[28:1]  sn The righteous, who seek to find favor with God and man, have a clear conscience and do not need to look over their shoulders for avengers or law enforcers. Their position is one of confidence, so that they do not flee.

[28:2]  ¹⁵⁵⁶ sn The Hebrew word translated “rebellious” has rebellion as its basic meaning, and that is the idea here. The proverb is describing a time when sinfulness brings about social and political unrest.

[28:2]  ¹⁵⁵⁷ tn Heb “many are its princes” (so NASB).

[28:2]  sn In such a chaotic time there will be many rulers, either simultaneously or in a rapid sequence. The times of the judges or the days of the northern kings of Israel provide examples.

[28:2]  ¹⁵⁵⁸ tn Heb “a man who understands [and] knows”; NRSV “an intelligent ruler”; NLT “wise and knowledgeable leaders.”

[28:2]  ¹⁵⁵⁹ tc The LXX reads (probably from a different underlying Hebrew text): “It is the fault of a violent man that quarrels start, but they are settled by a man of discernment.” For a survey of suggestions, see C. H. Toy, Proverbs (ICC), 495, and W. McKane, Proverbs (OTL), 630.

[28:2]  tn This last line is difficult. The MT has כֵּן יַאֲרִיךְ (ken ya’arikh). The verb means “to prolong,” but כֵּן (ken) is open to several possibilities for meaning. J. H. Greenstone’s interpretation of it as a noun from the Hollow root כּוּן (kun) with a meaning of “established order” is what is expected here (Proverbs, 293).

[28:2]  sn For a study of the verses in chapters 28 and 29 concerning kings and governments, see B. V. Malchow, “A Manual for Future Monarchs,” CBQ 47 (1985): 238-45.

[28:3]  ¹⁵⁶⁰ tc The MT reads “a poor man,” גֶּבֶר רָשׁ (gever rash); cf. KJV, NASB, NLT. The problem is that the poor in the book of Proverbs is not an oppressor and does not have the power to be such. So commentators assume the word is incorrect. By a slight change to רָשָׁע (rasha’) the reading becomes “a wicked ruler” [Heb “a wicked mighty man”]. There is no textual support for this change. The LXX, however, reads, “A courageous man oppresses the poor with impieties.” If “a poor man” is retained, then the oppression would include betrayal – one would expect a poor man to have sympathy for others who are impoverished, but in fact that is not the case. It is a sad commentary on human nature that the truly oppressed people can also be oppressed by other poor people.

[28:3]  ¹⁵⁶¹ 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.

[28:3]  ¹⁵⁶² sn “Food” is a metonymy of effect here. The picture is of the driving rain that should cause crops to grow so that food can be produced – but does not (some English versions assume the crops are destroyed instead, e.g., NCV, TEV, CEV, NLT). The point the proverb is making is that a show of strength may not produce anything except ruin.

[28:4]  ¹⁵⁶³ sn Some commentators do not think that the word refers to the Mosaic law, but to “instruction” or “teaching” in general (cf. NCV “who disobey what they have been taught”). However, the expression “keep the law” in the second line indicates that it is binding, which would not be true of teaching in general (J. Bright, “The Apodictic Prohibition: Some Observations,” JBL 92 [1973]: 185-204). Moreover, Proverbs 28:9 and 29:18 refer to the law, and this chapter has a stress on piety.

[28:4]  ¹⁵⁶⁴ sn The proverb gives the outcome and the evidence of those who forsake the law – they “praise the wicked.” This may mean (1) calling the wicked good or (2) justifying what the wicked do, for such people are no longer sensitive to evil.

[28:4]  ¹⁵⁶⁵ tn The verb is the Hitpael imperfect of גָּרָה (garah), which means “to stir up strife” but in this stem means “to engage in strife” (cf. NIV “resist them”). Tg. Prov 28:4 adds an explanatory expansion, “so as to induce them to repent.”

[28:5]  ¹⁵⁶⁶ tn Heb “men of evil”; the context does not limit this to males only, however.

[28:5]  ¹⁵⁶⁷ tn The term translated “justice” is מִשְׁפָּט (mishpat); it refers to the legal rights of people, decisions that are equitable in the community. W. G. Plaut observes that there are always those who think that “justice” is that which benefits them, otherwise it is not justice (Proverbs, 282).

[28:5]  ¹⁵⁶⁸ sn The contrast (and the difference) is between the wicked and those who seek the Lord. Originally the idea of seeking the Lord meant to obtain an oracle (2 Sam 21:1), but then it came to mean devotion to God – seeking to learn and do his will. Only people who are interested in doing the Lord’s will can fully understand justice. Without that standard, legal activity can become self-serving.

[28:6]  ¹⁵⁶⁹ sn This chapter gives a lot of attention to the contrast between the poor and the rich, assuming an integrity for the poor that is not present with the rich; the subject is addressed in vv. 6, 8, 11, 20, 22, 25, and 27 (G. A. Chutter, “Riches and Poverty in the Book of Proverbs,” Crux 18 [1982]: 23-28).

[28:6]  ¹⁵⁷⁰ tn The Hebrew term translated “ways” is in the dual, suggesting that the person has double ways, i.e., he is hypocritical. C. H. Toy does not like this idea and changes the form to the plural (Proverbs [ICC], 497), but his emendation is gratuitous and should be rejected.

[28:6]  ¹⁵⁷¹ tn Heb “and he is rich.” Many English versions treat this as a concessive clause (cf. KJV “though he be rich”).

[28:6]  ¹⁵⁷² sn This is another “better” saying, contrasting a poor person who has integrity with a rich person who is perverse. Of course there are rich people with integrity and perverse poor people, but that is not of interest here. If it came to the choices described here, honest poverty is better than corrupt wealth.

[28:7]  ¹⁵⁷³ tn The Hebrew word could refer (1) to “instruction” by the father (cf. NCV) or (2) the Mosaic law (so most English versions). The chapter seems to be stressing religious obedience, so the referent is probably the law. Besides, the father’s teaching will be what the law demands, and the one who associates with gluttons is not abiding by the law.

[28:7]  ¹⁵⁷⁴ tn Heb “son,” but the immediate context does not suggest limiting this only to male children.

[28:7]  ¹⁵⁷⁵ sn The companion of gluttons shames his father and his family because such a life style as he now embraces is both unruly and antisocial.

[28:7]  ¹⁵⁷⁶ tn Heb “father,” but the immediate context does not suggest limiting this only to the male parent.

[28:8]  ¹⁵⁷⁷ tn Heb “by interest and increase” (so ASV; NASB “by interest and usury”; NAB “by interest and overcharge.” The two words seem to be synonyms; they probably form a nominal hendiadys, meaning “by increasing [exorbitant] interest.” The law prohibited making a commission or charging interest (Exod 22:25; Lev 25:36-37; Deut 23:20; Ps 15:5). If the poor needed help, the rich were to help them – but not charge them interest.

[28:8]  ¹⁵⁷⁸ tn The term חוֹנֵן (khonen, “someone who shows favor”) is the active participle.

[28:8]  sn The verse is saying that in God’s justice wealth amassed unjustly will eventually go to the poor. God will take the wealth away from them and give it to people who will distribute it better to the poor.

[28:9]  ¹⁵⁷⁹ sn The expression “turn away the ear from hearing” uses a metonymy to mean that this individual will not listen – it indicates a deliberate refusal to follow the instruction of the law.

[28:9]  ¹⁵⁸⁰ sn It is hard to imagine how someone who willfully refuses to obey the law of God would pray according to the will of God. Such a person is more apt to pray for some physical thing or make demands on God. (Of course a prayer of repentance would be an exception and would not be an abomination to the Lord.)

[28:9]  ¹⁵⁸¹ sn C. H. Toy says, “If a man, on his part, is deaf to instruction, then God, on his part, is deaf to prayer” (Proverbs [ICC], 499). And W. McKane observes that one who fails to attend to God’s law is a wicked person, even if he is a man of prayer (Proverbs [OTL], 623).

[28:10]  ¹⁵⁸² sn The image of falling into a pit (a figure of speech known as hypocatastasis, involving implied comparison) is meant to say that the evil to which he guides people will ultimately destroy him.

[28:10]  ¹⁵⁸³ sn This proverb is teaching that those who corrupt others will be destroyed, usually by their own devices, but those who manage to avoid being corrupted will be rewarded. According to this proverb the righteous can be led astray (e.g., 26:27).

[28:11]  ¹⁵⁸⁴ tn Heb “a rich man,” although the context does not indicate that this is limited only to males.

[28:11]  ¹⁵⁸⁵ sn The idiom “in his own eyes” means “in his own opinion,” that is, his self conceit. The rich person thinks he is wise because he is rich, that he has made all the right choices.

[28:11]  ¹⁵⁸⁶ tn The form יַחְקְרֶנּוּ (yakhqÿrennu) means “he searches him” (cf. KJV, ASV) or “he examines him”; a potential imperfect nuance fits well here to indicate that a discerning person, even though poor, can search the flaws of the rich and see through the pretension and the false assumptions (cf. NAB, NASB, NIV “sees through him”). Several commentators have connected the word to the Arabic root hqr, which means “despise” (D. W. Thomas, “Notes on Some Passages in the Book of Proverbs,” JTS 38 [1937]: 400-403), but that would be both predictable and flat.

[28:12]  ¹⁵⁸⁷ tn The form בַּעֲלֹץ (ba’alots) is the infinitive construct with the preposition indicating a temporal clause (“when…”); the “righteous” are the subject of this clause (subjective genitive). The word may be taken as a metonymy of adjunct – the righteous exult or rejoice because they are prosperous (cf. NLT “succeed”).

[28:12]  ¹⁵⁸⁸ sn “Glory” here may have the sense of elation and praise.

[28:12]  ¹⁵⁸⁹ tn The meaning of “sought out” (יְחֻפַּשׂ, yÿkhuppas) indicates that people have gone into hiding. So the development of the ideas for this proverb require in the first line that “rejoice” be connected with “triumph” that means they have come to power; and in the second line that “are sought out” means people have gone into hiding (cf. ASV, NIV, NRSV, NLT). C. H. Toy thinks this is too strained; he offers this rendering: “When the righteous are exalted there is great confidence, but when the wicked come into power men hide themselves” (Proverbs [ICC], 500). For the verb G. R. Driver posits an Arabic cognate hafasa, “prostrated; trampled on” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 192-93), which gives a clearer result of wicked rule, but is perhaps unnecessary (e.g., Prov 28:28; 29:2). See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-20.

[28:13]  ¹⁵⁹⁰ tn The Hebrew participles provide the subject matter in this contrast. On the one hand is the person who covers over (מְכַסֶּה, mÿkhasseh) his sins. This means refusing to acknowledge them in confession, and perhaps rationalizing them away. On the other hand there is the one who both “confesses” (מוֹדֶה, modeh) and “forsakes” (עֹזֵב, ’ozev) the sin. To “confess” sins means to acknowledge them, to say the same thing about them that God does.

[28:13]  ¹⁵⁹¹ sn The verse contrasts the consequences of each. The person who refuses to confess will not prosper. This is an understatement (a figure of speech known as tapeinosis); the opposite is the truth, that eventually such a person will be undone and ruined. On the other hand, the penitent will find mercy. This expression is a metonymy of cause for the effect – although “mercy” is mentioned, what mercy provides is intended, i.e., forgiveness. In other passages the verb “conceal” is used of God’s forgiveness – he covers over the iniquity (Ps 32:1). Whoever acknowledges sin, God will cover it; whoever covers it, God will lay it open.

[28:13]  ¹⁵⁹² sn This verse is unique in the book of Proverbs; it captures the theology of forgiveness (e.g., Pss 32 and 51). Every part of the passage is essential to the point: Confession of sins as opposed to concealing them, coupled with a turning away from them, results in mercy.

[28:14]  ¹⁵⁹³ tn Most commentators (and some English versions, e.g., NIV) assume that the participle מְפַחֵד (mÿfakhed, “fears”) means “fears the Lord,” even though “the Lord” is not present in the text. Such an assumption would be more convincing if the word יִרְאַת (yir’at) had been used. It is possible that the verse refers to fearing sin or its consequences. In other words, the one who is always apprehensive about the nature and consequences of sin will avoid sin and find God’s blessing. Of course the assumption that the phrase means “fear the Lord” could be correct as well. There would be little difference in the outcome; in either case sin would be avoided.

[28:14]  ¹⁵⁹⁴ sn The one who “hardens his heart” in this context is the person who refuses to fear sin and its consequences. The image of the “hard heart” is one of a stubborn will, unyielding and unbending (cf. NCV, TEV, NLT). This individual will fall into sin.

[28:15]  ¹⁵⁹⁵ tn The term “like” is not in the Hebrew text, but is supplied in the translation for clarity and smoothness.

[28:15]  ¹⁵⁹⁶ sn The comparison uses animals that are powerful, terrifying, insensitive, and in search of prey. Because political tyrants are like this, animal imagery of this sort is also used in Dan 7:1-8 for the series of ruthless world powers.

[28:15]  ¹⁵⁹⁷ sn A poor nation under the control of political tyrants who are dangerous and destructive is helpless. The people of that nation will crumble under them because they cannot meet their demands and are of no use to them.

[28:16]  ¹⁵⁹⁸ tn Heb “A prince lacking of understanding [is] also a great oppressor” (both KJV, ASV similar) The last clause, “and a great oppressor,” appears to modify “the prince.” There is little difference in meaning, only in emphasis. The LXX has “lacks income” (reading תְּבוּאוֹת [tÿvu’ot] instead of תְּבוּנוֹת [tÿvunot]). C. H. Toy (Proverbs [ICC], 501) suggests deleting the word for “prince” altogether, but this emendation is gratuitous.

[28:16]  ¹⁵⁹⁹ tc This follows the Qere reading of the participle which is singular (as opposed to the plural). The implication is that this one is also a ruler, paralleling the first half. But since he “hates” (= rejects) unjust gain he will extend [his] days, meaning he will enjoy a long and happy life (cf. NIV, NRSV, CEV).

[28:17]  ¹⁶⁰⁰ tn The form is the Qal passive participle. The verb means “to oppress; to wrong; to extort”; here the idea of being “oppressed” would refer to the burden of a guilty conscience (hence “tormented”; cf. NAB, NRSV “burdened”). Some commentators have wanted to emend the text to read “suspected,” or “charged with,” or “given to,” etc., but if the motive is religious and not legal, then “oppressed” or “tormented” is preferred.

[28:17]  ¹⁶⁰¹ sn The text has “the blood of a life”; blood will be the metonymy of effect for the murder, the shedding of blood.

[28:17]  ¹⁶⁰² tn The verse is cryptic; it simply says that he will “flee to the pit.” Some have taken the “pit” to refer to the place of detention for prisoners, but why would he flee to that place? It seems rather to refer to death. This could mean that (1) since there is no place for him to go outside of the grave, he should flee to the pit (cf. TEV, NLT), or (2) he will be a fugitive until he goes to the grave (cf. NASB, NIV, NCV, NRSV, CEV). Neither one of these options is easily derived from the text. The verse seems to be saying that the one who is guilty of murder will flee, and no one should assist him. The meaning of “the pit” is unresolved.

[28:18]  ¹⁶⁰³ tn The form is the Niphal imperfect of יָשַׁע (yasha’, “will be saved”). In all probability this refers to deliverance from misfortune. Some render it “kept safe” (NIV) or “will be safe” (NRSV, TEV). It must be interpreted in contrast to the corrupt person who will fall.

[28:18]  ¹⁶⁰⁴ tn The Qal imperfect יִפּוֹל (yipol) is given a future translation in this context, as is the previous verb (“will be delivered”) because the working out of divine retribution appears to be coming suddenly in the future. The idea of “falling” could be a metonymy of adjunct (with the falling accompanying the ruin that comes to the person), or it may simply be a comparison between falling and being destroyed. Cf. NCV “will suddenly be ruined”; NLT “will be destroyed.”

[28:18]  ¹⁶⁰⁵ tn The last word in the verse, בְּאֶחָת (bÿ’ekhat), means “in one [= at once (?)].” This may indicate a sudden fall, for falling “in one” (the literal meaning) makes no sense. W. McKane wishes to emend the text to read “into a pit” based on v. 10b (Proverbs [OTL], 622); this emendation is followed by NAB, NRSV.

[28:19]  ¹⁶⁰⁶ tn Or “will have plenty of food” (Heb “bread”); so NAB, NASB, NCV.

[28:19]  ¹⁶⁰⁷ tn Heb “empty things” or “vain things”; NRSV “follows worthless pursuits.”

[28:19]  sn Prosperity depends on diligent work and not on chasing empty dreams. The proverb is essentially the same as Prov 12:11 except for the last expression.

[28:19]  ¹⁶⁰⁸ tn The repetition of the verb strengthens the contrast. Both halves of the verse use the verb יִשְׂבַּע (yisba’, “will be satisfied; will be filled with; will have enough”). It is positive in the first colon, but negative in the second – with an ironic twist to say one is “satisfied” with poverty.

[28:20]  ¹⁶⁰⁹ tn Heb “a man of faithfulness,” although the context does not indicate this should be limited only to males.

[28:20]  sn The text does not qualify the nature of the faithfulness. While this would certainly have implications for the person’s righteous acts, its primary meaning may be his diligence and reliability in his work. His faithful work will bring the returns.

[28:20]  ¹⁶¹⁰ sn The proverb is not rebuking diligent labor. One who is eager to get rich quickly is the opposite of the faithful person. The first person is faithful to God and to the covenant community; the second is trying to get rich as quickly as possible, at the least without doing an honest day’s work and at the worst dishonestly. In a hurry to gain wealth, he falls into various schemes and will pay for it. Tg. Prov 28:20 interprets this to say he hastens through deceit and wrongdoing.

[28:21]  ¹⁶¹¹ tn The construction uses the Hiphil infinitive הַכֵּר (hakken) as the subject of the sentence: “to have respect for [or, recognize] persons is not good” (e.g., 24:23; 18:5; Deut 1:17; Lev 19:15). Such favoritism is “not good”; instead, it is a miscarriage of justice and is to be avoided.

[28:21]  ¹⁶¹² tn Heb “not good.” This is a figure of speech known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”

[28:21]  ¹⁶¹³ tn The meaning and connection of the line is not readily clear. It could be taken in one of two ways: (1) a person can steal even a small piece of bread if hungry, and so the court should show some compassion, or it should show no partiality even in such a pathetic case; (2) a person could be bribed for a very small price (a small piece of bread being the figure representing this). This second view harmonizes best with the law.

[28:22]  ¹⁶¹⁴ tn Heb “a man with an evil eye” (as opposed to the generous man who has a “good” eye). This individual is selfish, unkind, unsympathetic to others. He looks only to his own gain. Cf. NAB “The avaricious man”; NLT “A greedy person.”

[28:22]  ¹⁶¹⁵ sn The one who is hasty to gain wealth is involved in sin in some way, for which he will be punished by poverty. The idea of “hastening” after riches suggests a dishonest approach to acquiring wealth.

[28:23]  ¹⁶¹⁶ tn Or “rebukes” (NAB, NASB, NIV, NRSV).

[28:23]  ¹⁶¹⁷ tn Heb “a man,” but the context does not indicate this should be limited only to males.

[28:23]  ¹⁶¹⁸ tn There is a problem with אַחֲרַי (’akharay), which in the MT reads “after me.” This could be taken to mean “after my instructions,” but that is forced. C. H. Toy suggests simply changing it to “after” or “afterward,” i.e., “in the end” (Proverbs [ICC], 504), a solution most English versions adopt. G. R. Driver suggested an Akkadian cognate ahurru, “common man,” reading “as a rebuker an ordinary man” (“Hebrew Notes,” ZAW 52 [1934]: 147).

[28:23]  ¹⁶¹⁹ tn The construction uses the Hiphil participle מַחֲלִיק (makhaliq, “makes smooth”) followed by the adverbial accusative of means, the metonymy “tongue” – he makes what he says smooth. This will be pleasing for the moment, but it will offer no constructive help like the rebuke would.

[28:24]  ¹⁶²⁰ sn While the expression is general enough to cover any kind of robbery, the point seems to be that because it can be rationalized it may refer to prematurely trying to gain control of the family property through some form of pressure and in the process reducing the parents’ possessions and standing in the community. The culprit could claim what he does is not wrong because the estate would be his anyway.

[28:24]  ¹⁶²¹ sn The metaphor of “companion” here means that a person who would do this is just like the criminally destructive person. It is as if they were working together, for the results are the same.

[28:24]  ¹⁶²² tn Heb “man who destroys” (so NASB); TEV “no better than a common thief.”

[28:25]  ¹⁶²³ tn Heb “wide of soul.” This is an idiom meaning “a greedy person.” The term נֶפֶשׁ (nefesh, traditionally, “soul”) has here its more basic meaning of appetites (a person is a soul, a bundle of appetites; BDB 660 s.v. 5.a). It would mean “wide of appetite” (רְהַב־נֶפֶשׁ), thus “greedy.”

[28:25]  ¹⁶²⁴ sn Greed “stirs up” the strife. This individual’s attitude and actions stir up dissension because people do not long tolerate him.

[28:25]  ¹⁶²⁵ tn The construction uses the participle בּוֹטֵחַ (boteakh) followed by עַל־יְהוָה (’al-yÿhvah), which gives the sense of “relying confidently on the Lord.” This is the antithesis of the greedy person who pushes to get what he desires.

[28:25]  ¹⁶²⁶ tn The verb דָּשֵׁן (dashen) means “to be fat,” and in the Piel/Pual stems “to make fat/to be made fat” (cf. KJV, ASV). The idea of being “fat” was symbolic of health and prosperity – the one who trusts in the Lord will be abundantly prosperous and fully gratified (cf. NRSV “will be enriched”).

[28:26]  ¹⁶²⁷ sn The idea of “trusting in one’s own heart” is a way of describing one who is self-reliant. C. H. Toy says it means to follow the untrained suggestions of the mind or to rely on one’s own mental resources (Proverbs [ICC], 505). It is arrogant to take no counsel but to rely only on one’s own intelligence.

[28:26]  ¹⁶²⁸ sn The idiom of “walking in wisdom” means to live life according to the acquired skill and knowledge passed on from the sages. It is the wisdom from above that the book of Proverbs presents, not the undisciplined and uninformed wit and wisdom from below.

[28:26]  ¹⁶²⁹ tn The verb form יִמָּלֵט (yimmalet) is the Niphal imperfect; the form means “to escape.” In this context one would conclude that it means “to escape from trouble,” because the one who lives in this life by wisdom will escape trouble, and the one who trusts in himself will not.

[28:27]  ¹⁶³⁰ sn The generous individual will be rewarded. He will not lack nor miss what he has given away to the poor.

[28:27]  ¹⁶³¹ tn Heb “hides his eyes”; “to them” is supplied in the translation to indicate the link with the poor in the preceding line. Hiding or closing the eyes is a metonymy of cause or of adjunct, indicating a decision not to look on and thereby help the poor. It could also be taken as an implied comparison, i.e., not helping the poor is like closing the eyes to them.

[28:27]  ¹⁶³² tn The term “receives” is not in the Hebrew text but is implied, and is supplied in the translation.

[28:27]  ¹⁶³³ sn The text does not specify the nature or the source of the curses. It is natural to think that they would be given by the poor who are being mistreated and ignored. Far from being praised for their contributions to society, selfish, stingy people will be reviled for their heartless indifference.

[28:28]  ¹⁶³⁴ tn Heb “the wicked rise,” referring to an accession to power, as in a government. Cf. TEV “come to power”; NLT “take charge.”

[28:28]  sn The proverb is essentially the same as 28:12 (e.g., Prov 11:10; 29:2, 16). It refers to the wicked “rising to power” in government.

[28:28]  ¹⁶³⁵ tn Heb “a man” or “mankind” in a generic sense.

[28:28]  ¹⁶³⁶ tn The form is the Niphal imperfect of סָתַר (satar, “to hide”); in this stem it can mean “to hide themselves” or “to go into hiding.” In either case the expression would be a hyperbole; the populace would not go into hiding, but they would tread softly and move about cautiously. G. R. Driver suggests the Akkadian sataru instead, which means “to demolish,” and is cognate to the Aramaic “to destroy.” This would produce the idea that people are “destroyed” when the wicked come to power (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 192-93). That meaning certainly fits the idea, but there is no reason for the change because the MT is perfectly readable as it is and makes good sense.

[28:28]  ¹⁶³⁷ tn The two clauses have parallel constructions: They both begin with infinitives construct with prepositions functioning as temporal clauses, followed by subjective genitives (first the wicked, and then the pronoun referring to them). This heightens the antithesis: “when the wicked rise…when they perish.”

[29:1]  ¹⁶³⁸ tn The idiom “to harden the neck” (מַקְשֶׁה־עֹרֶף, maqsheh-’oref) is the idea of resisting the rebukes and persisting in obstinacy (e.g., Exod 32:9). The opposite of a “stiff neck” would be the bending back, i.e., submission.

[29:1]  ¹⁶³⁹ tn The Hebrew construction is אִישׁ תּוֹכָחוֹת (’ish tokhakhot, “a man of rebukes”), meaning “a man who has (or receives) many rebukes.” This describes a person who is deserving of punishment and who has been given many warnings. The text says, then, “a man of rebukes hardening himself.”

[29:1]  ¹⁶⁴⁰ sn The stubborn person refuses to listen; he will suddenly be destroyed when the calamity strikes (e.g., Prov 6:15; 13:18; 15:10).

[29:1]  ¹⁶⁴¹ tn Or “healing” (NRSV).

[29:2]  ¹⁶⁴² tn The Hebrew form בִּרְבוֹת (birvot) is the Qal infinitive construct of רָבָה (ravah) with a בּ (bet) preposition, forming a temporal clause with a subjective genitive following it. It is paralleled in the second colon by the same construction, showing the antithesis: וּבִמְשֹׁל (uvimshol), “and when the wicked rule.” Some commentators wish to change the first verb to make it parallel this more closely, e.g., רָדָה (radah, “to rule”), but that would be too neat and is completely unsupported. The contrast is between when the righteous increase and when the wicked rule. It is not hard to see how this contrast works out in society.

[29:2]  ¹⁶⁴³ tn The Niphal verb אָנַח (’anakh) means “to sigh; to groan,” usually because of grief or physical and emotional distress. The word is a metonymy of effect; the cause is the oppression and distress due to evil rulers.

[29:3]  ¹⁶⁴⁴ tn Heb “a man.” Here “man” is retained in the translation because the second colon mentions prostitutes.

[29:3]  ¹⁶⁴⁵ tn Or “causes his father to rejoice”; NAB “makes his father glad.”

[29:3]  ¹⁶⁴⁶ tn The active participle רֹעֶה (ro’eh) is from the second root רָעָה (ra’ah), meaning “to associate with.” The verb occurs only a few times, and mostly in the book of Proverbs. It is related to רֵעֶה (re’eh, “friend; companion; fellow”). To describe someone as a “companion” or “friend” of prostitutes is somewhat euphemistic; it surely means someone who is frequently engaging the services of prostitutes.

[29:3]  ¹⁶⁴⁷ tn The Hebrew verb יְאַבֶּד (yÿ’abbed) means “destroys”; it is the Piel imperfect of the verb that means “to perish.”

[29:3]  ¹⁶⁴⁸ sn Wealth was seen as a sign of success and of God’s blessings, pretty much as it always has been. To be seen as honorable in the community meant one had acquired some substance and kept his reputation. It would be a disgrace to the family to have a son who squandered his money on prostitutes (e.g., Prov 5:10; 6:31).

[29:4]  ¹⁶⁴⁹ tn The form is the Hiphil imperfect of the verb עָמַד (’amad, “to stand”), hence, “to cause to stand.” It means that the king makes the nation “stand firm,” with “standing firm” being a figure for strength, security, and stability. Cf. NCV “makes his country (the nation CEV) strong.”

[29:4]  ¹⁶⁵⁰ tn Or “country.” This term functions as a metonymy of subject for the people in the land.

[29:4]  ¹⁶⁵¹ tn The Hebrew text reads אִישׁ תְּרוּמוֹת (’ish tÿrumot, “a man of offerings”), which could refer to a man who “receives gifts” or “gives gifts.” Because of its destructive nature on the country, here the phrase must mean that he receives or “exacts” the money (cf. NRSV “makes heavy exactions”). This seems to go beyond the ordinary taxation for two reasons: (1) this ruler is a “man of offerings,” indicating that it is in his nature to do this, and (2) it tears down the country. The word “offerings” has been taken to refer to gifts or bribes (cf. NASB, NIV, CEV, NLT), but the word itself suggests more the idea of tribute or taxes that are demanded; this Hebrew word was used in Leviticus for offerings given to the priests, and in Ezek 45:16 for taxes. The point seems to be that this ruler or administrator is breaking the backs of the people with heavy taxes or tribute (e.g., 1 Sam 8:11-18), and this causes division and strife.

[29:5]  ¹⁶⁵² tn Heb “a man,” but the context here does not suggest that the proverb refers to males only.

[29:5]  ¹⁶⁵³ tn The form is the Hiphil participle, literally “deals smoothly,” i.e., smoothing over things that should be brought to one’s attention.

[29:5]  sn The flatterer is too smooth; his words are intended to gratify. In this proverb some malice is attached to the flattery, for the words prove to be destructive.

[29:5]  ¹⁶⁵⁴ sn The image of “spreading a net” for someone’s steps is an implied comparison (a figure of speech known as hypocatastasis): As one would literally spread a net, this individual’s flattery will come back to destroy him. A net would be spread to catch the prey, and so the idea is one of being caught and destroyed.

[29:5]  ¹⁶⁵⁵ tn There is some ambiguity concerning the referent of “his steps.” The net could be spread for the one flattered (cf. NRSV, “a net for the neighbor’s feet”; NLT, “their feet,” referring to others), or for the flatterer himself (cf. TEV “you set a trap for yourself”). The latter idea would make the verse more powerful: In flattering someone the flatterer is getting himself into a trap (e.g., 2:16; 7:5; 26:28; 28:23).

[29:6]  ¹⁶⁵⁶ tn The Syriac and Tg. Prov 29:6 simplify the meaning by writing it with a passive verb: “the evil man is ensnared by his guilt.” The metaphor of the snare indicates that the evil person will be caught in his own transgression.

[29:6]  ¹⁶⁵⁷ tc The two verbs create some difficulty because the book of Proverbs does not usually duplicate verbs like this and because the first verb יָרוּן (yarun) is irregular. The BHS editors prefer to emend it to יָרוּץ (yaruts, “will rush”; cf. NAB “runs on joyfully”). W. McKane emends it to “exult” to form a hendiadys: “is deliriously happy” (Proverbs [OTL], 638). G. R. Driver suggests changing the word to יָדוֹן (yadon) based on two Hebrew mss and an Arabic cognate dana, “continue.” He translates it “but the righteous remains and rejoices” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 193-94). None of these changes are particularly helpful. The verb is unusual for a geminate root, but Gesenius shows several places where the same pattern can be seen in other geminate verbs (GKC 180 §67.q). In light of this it is preferable to retain the reading of the MT here.

[29:6]  ¹⁶⁵⁸ sn These two verbs express the confidence of the righteous – they have no fears and so can sing. So the proverb is saying that only the righteous can enjoy a sense of security.

[29:7]  ¹⁶⁵⁹ tn The form is an active participle, יֹדֵעַ (yodea’); it describes the righteous as “knowing, caring for, having sympathetic knowledge for, or considering favorably” the legal needs of the poor. Cf. NAB “has a care for”; NASB “is concerned for.”

[29:7]  ¹⁶⁶⁰ tn The Hebrew word used here is דִּין (din), which typically means “judgment,” but can also mean “strife” and “cause.” Here it refers to the “cause” of the poor (so KJV, ASV), their plea, their case, their legal rights. A righteous person is sympathetic to this.

[29:7]  ¹⁶⁶¹ tn The term “such” is supplied in the translation for clarification. It is not simply any knowledge that the wicked do not understand, but the knowledge mentioned in the first colon. They do not understand the “sympathetic knowledge” or “concern” for the cause of the poor.

[29:8]  ¹⁶⁶² tn Heb “men of scorn”; NAB “Arrogant men”; ASV, NRSV “Scoffers”; NIV, NLT “Mockers.”

[29:8]  ¹⁶⁶³ tn The verb means “to blow; to breathe” (BDB 806 s.v. פּוּחַ). In the Hiphil imperfect its meaning here is “to excite; to inflame” a city, as in blowing up a flame or kindling a fire. It is also used with “words” in 6:19 and 12:17 – they “puff out words.” Such scornful people make dangerous situations worse, whereas the wise calm things down (e.g., 2 Sam 20).

[29:8]  ¹⁶⁶⁴ tn The term “city” is a metonymy of subject; it refers to the people in the city who can easily be set in an uproar by such scornful people.

[29:9]  ¹⁶⁶⁵ tn Heb “a wise man…a foolish man.”

[29:9]  ¹⁶⁶⁶ tn The verb שָׁפַט (shafat) means “to judge.” In the Niphal stem it could be passive, but is more frequently reciprocal: “to enter into controversy” or “to go to court.” The word is usually used in connection with a lawsuit (so many recent English versions), but can also refer to an argument (e.g., 1 Sam 12:7; Isa 43:26); cf. NAB “disputes”; NASB “has a controversy.”

[29:9]  ¹⁶⁶⁷ tn The noun נָחַת (nakhat) is a derivative of נוּחַ (nuakh, “to rest”) and so means “quietness” or “rest,” i.e., “peace.”

[29:9]  sn The proverb is saying that there will be no possibility of settling the matter in a calm way, no matter what mood the fool is in (e.g., Prov 26:4). R. N. Whybray says one can only cut the losses and have no further dealings with the fool (Proverbs [CBC], 168).

[29:9]  ¹⁶⁶⁸ tn Heb “and he is angry and he laughs.” The construction uses the conjunctive vav to express alternate actions: “whether…or.”

[29:10]  ¹⁶⁶⁹ tn Heb “men of bloods.” The Hebrew word for “blood” is written in the plural to reflect the shedding of blood. So the expression “men of bloods” means people who shed blood – murderers, bloodthirsty men, or those who would not hesitate to commit murder in order to get what they want.

[29:10]  ¹⁶⁷⁰ sn The Hebrew word describes the “blameless” or “innocent” who maintain integrity. The bloodthirsty despise people who insist on decency and integrity.

[29:10]  ¹⁶⁷¹ tn Heb “and the upright seek his life.” There are two ways this second line can be taken. (1) One can see it as a continuation of the first line, meaning that the bloodthirsty men also “seek the life of the upright” (cf. NIV, NRSV). The difficulty is that the suffix is singular but the apparent referent is plural. (2) One can take it is as a contrast: “but as for the upright, they seek his life” – a fairly straightforward rendering (cf. ASV). The difficulty here is that “seeking a life” is normally a hostile act, but it would here be positive: “seeking” a life to preserve it. The verse would then say that the bloodthirsty hate the innocent, but the righteous protect them (W. McKane, Proverbs [OTL], 637; cf. NAB, NASB, TEV).

[29:11]  ¹⁶⁷² tn Heb “his spirit.” It has been commonly interpreted to mean “his anger” (ASV, NAB, NIV, NRSV), but it probably means more than that. The fool gives full expression to his “soul,” whether it is anger or bitterness or frustration or any other emotions. He has no self-control.

[29:11]  ¹⁶⁷³ tn The line is difficult. The MT has בְּאחוֹר יְשַׁבְּחֶנָּה (bÿ’khor yÿshabbÿkhennah), which literally means “steals it back.” The verb שָׁבַח (shavakh) means “to soothe; to still,” as with a storm, or here with the temper. But because אָחוֹר (’akhor) does not fit very well with this verb, most commentators offer some suggested change. C. H. Toy reads “anger” instead of “back” and translates the verb “restrain” following the LXX, which has “self-control” (Proverbs [ICC], 510). The idea of self-control is what is intended, but the changes suggested are not entirely warranted. A number of English versions have “holds it back” (e.g., NASB, NRSV, NLT), and this fits the Hebrew as well as any.

[29:12]  ¹⁶⁷⁴ tn The Hiphil participle מַקְשִׁיב (maqshiv) means “to give attention to; to regard; to heed.” Cf. NASB, NCV, TEV “pays attention to.”

[29:12]  sn Such a ruler would become known as one who could be lied to, because he paid attention to lies.

[29:12]  ¹⁶⁷⁵ tn Heb “word of falsehood” or “lying word.” Cf. TEV “false information.”

[29:12]  ¹⁶⁷⁶ tn The verb שָׁרַת (sharat) means “to minister; to serve.” The Piel plural participle here refers to servants of the king who attend to him – courtiers and ministers (cf. NIV, NRSV, TEV, CEV “officials”; NLT “advisers”). This, his entourage, will have to resort to evil practices to gain his favor if he is swayed by such lies.

[29:12]  ¹⁶⁷⁷ sn The servants of the monarch adjust to their ruler; when they see that court flattery and deception are effective, they will begin to practice it and in the end become wicked (e.g., Prov 16:10; 20:8; 25:2).

[29:13]  ¹⁶⁷⁸ tn Heb “a man of oppressions”; KJV “the deceitful man.” The noun תֹּךְ (tokh) means “injury; oppression” (BDB 1067 s.v.). Such men were usually the rich and powerful. The Greek and the Latin versions have “the debtor and creditor.”

[29:13]  ¹⁶⁷⁹ tn The verb פָּגַשׁ (pagash) means “to meet; to encounter.” In the Niphal it means “to meet each other; to meet together” (cf. KJV, ASV). The focus in this passage is on what they share in common.

[29:13]  ¹⁶⁸⁰ sn The expression gives light to the eyes means “gives them sight” (cf. NIV). The expression means that by giving them sight the Lord gives them the light of life (e.g., Job 33:30; Ps 13:3). God creates and controls them all. So in spite of their circumstances in life, all people receive their life from God.

[29:14]  ¹⁶⁸¹ tn The king must judge “in truth” (בֶּאֱמֶת, be’emet). Some have interpreted this to mean “faithfully” (KJV, ASV) but that is somewhat unclear. The idea is that the poor must be treated fairly and justly (cf. NIV “with fairness”; NRSV “with equity”); “truth” is that which corresponds to the standard of the law revealed by God. There must be no miscarriage of justice for these people simply because they are poor.

[29:14]  ¹⁶⁸² sn The term “throne” is a metonymy of subject; it represents the dynasty, the reign of this particular king and his descendants. The qualification of the enduring administration is its moral character. The language of this proverb reflects the promise of the Davidic Covenant (e.g., Prov 16:12; 20:28; 25:5; 31:5).

[29:15]  ¹⁶⁸³ tn The word “rod” is a metonymy of cause, in which the instrument being used to discipline is mentioned in place of the process of disciplining someone. So the expression refers to the process of discipline that is designed to correct someone. Some understand the words “rod and reproof” to form a hendiadys, meaning “a correcting [or, reproving] rod” (cf. NAB, NIV “the rod of correction”).

[29:15]  ¹⁶⁸⁴ tn Heb “gives” (so NAB).

[29:15]  ¹⁶⁸⁵ tn The form is a Pual participle; the form means “to let loose” (from the meaning “to send”; cf. KJV, NIV “left to himself”), and so in this context “unrestrained.”

[29:15]  ¹⁶⁸⁶ sn The Hebrew participle translated “brings shame” is a metonymy of effect; the cause is the unruly and foolish things that an unrestrained child will do.

[29:15]  ¹⁶⁸⁷ sn The focus on the mother is probably a rhetorical variation for the “parent” (e.g., 17:21; 23:24-25) and is not meant to assume that only the mother will do the training and endure the shame for a case like this (e.g., 13:24; 23:13).

[29:16]  ¹⁶⁸⁸ tn The verb רָבָה (ravah), which is repeated twice in this line, means “to increase.” The first occurrence here is usually taken to mean that when the wicked increase they hold the power (cf. NRSV, NLT “are in authority”; TEV, CEV “are in power”). The text does not explain the details, only that when the wicked increase sin will increase in the land.

[29:16]  ¹⁶⁸⁹ sn The Hebrew verb translated “see” in this context indicates a triumph: The righteous will gaze with satisfaction, or they will look on the downfall of the wicked triumphantly (e.g., Pss 37:4 and 112:8). The verse is teaching that no matter how widespread evil may be, the righteous will someday see its destruction.

[29:17]  ¹⁶⁹⁰ tn The verb, a Hiphil imperfect with a suffix, could be subordinated to the preceding imperative to form a purpose clause (indirect volitive classification): “that he may give you rest.” The same then could apply to the second part of the verse.

[29:17]  ¹⁶⁹¹ tn Heb “your soul.” The noun נַפְשֶׁךָ (nafshekha, “your soul”) is a synecdoche of part (= inner soul) for the whole person (= you); see, e.g., Isa 43:4; 51:23; BDB 600 s.v. 4.a.2.

[29:17]  ¹⁶⁹² sn The parallelism of this verse is synthetic; the second half adds the idea of “delight/pleasure” to that of “rest.” So a disciplined child will both relieve anxiety (“give…rest”) and bring happiness to the parents.

[29:18]  ¹⁶⁹³ tn Heb “no vision.” The Hebrew word “vision” (from the verb חָזָה [khazah, “to see”]) refers to divine communication to prophets (as in 1 Sam 3:1) and not to individual goals or plans. C. H. Toy sees a problem here: The most calamitous period of Israel’s history was when prophetic vision was at its height, whereas people were often more obedient when God was silent. He also notes that in the book of Proverbs there is no mention of prophetic teaching with wisdom as a guide. So he emends the word to “guidance” following the LXX (Proverbs [ICC], 512). The TEV has “guidance”; the NIV retains “revelation.” It must be stated that the prophetic ministry was usually in response to the calamitous periods, calling the people back to God. Without them the downward rush to anarchy and destruction would have been faster than with these prophetic calls from God.

[29:18]  ¹⁶⁹⁴ tn The verb פָּרַע (para’) means “to let go; to let alone.” It occurs here in the Niphal with the meaning of “[the people] are let loose,” meaning, they cast off restraint (e.g., Exod 32:25). Cf. NLT “run wild.”

[29:18]  ¹⁶⁹⁵ sn The law here refers to scripture, the concrete form of revelation. So the two halves of the verse provide the contrast: When there is no prophetic revelation there is chaos, but those who keep the revelation contained in scripture find blessing.

[29:18]  ¹⁶⁹⁶ tn There is a tendency among commentators and English versions to translate אַשְׁרֵהוּ (’ashrehu) as “happy is he!” (cf. KJV, ASV, NAB, NASB, TEV, NLT). But “happy” can be a misleading translation. The Hebrew word refers to a heavenly bliss, an inner joy, that comes from knowing one is right with God and experiencing his blessing. “Happiness,” on the other hand, depends on what happens.

[29:19]  ¹⁶⁹⁷ sn Servants could not be corrected by mere words; they had to be treated like children for they were frequently unresponsive. This, of course, would apply to certain kinds of servants. The Greek version translated this as “a stubborn servant.”

[29:19]  ¹⁶⁹⁸ tn The Niphal imperfect here is best rendered as a potential imperfect – “cannot be corrected.” The second line of the verse clarifies that even though the servant understands the words, he does not respond. It will take more.

[29:19]  ¹⁶⁹⁹ tn Heb “for he understands, but there is no answer.” The concessive idea (“although”) is taken from the juxtaposition of the two parts.

[29:19]  ¹⁷⁰⁰ sn To say “there is no answer” means that this servant does not obey – he has to be trained in a different way.

[29:20]  ¹⁷⁰¹ tn Heb “a man,” but there is no indication in the immediate context that this should be limited only to males.

[29:20]  ¹⁷⁰² sn The focus of this proverb is on someone who is hasty in his words. This is the person who does not stop to think, but acts on the spur of the moment. To speak before thinking is foolishness.

[29:20]  ¹⁷⁰³ sn Rash speech cannot easily be remedied. The prospects for a fool are better (e.g., Prov 26:12).

[29:21]  ¹⁷⁰⁴ tn There is no conditional particle at the beginning of the verse; however, the relationship of the clauses, which lay down the condition first and then (with a vav) the consequences, indicates a conditional construction here. Cf. also NAB, NIV, NCV, TEV.

[29:21]  ¹⁷⁰⁵ tn The word מָגוֹן (magon) is a hapax legomenon; accordingly, it has been given a variety of interpretations. The LXX has “grief,” and this has been adopted by some versions (e.g., NIV, NCV). The idea would be that treating the servant too easily for so long would not train him at all, so he will be of little use, and therefore a grief. J. Reider takes the word to mean “weakling” from the Arabic root na’na (“to be weak”), with a noun/adjective form muna’ana’ (“weak; feeble”); see his “Etymological Studies in Biblical Hebrew,” VT 4 [1954]: 276-95. This would give a different emphasis to the sentence, but on the whole not very different than the first. In both cases the servant will not be trained well. Rashi, a Jewish scholar who lived a.d. 1040-1105, had the translation “a master.” The servant trained this way will assume authority in the household even as the son. This may be behind the KJV translation “son” (likewise ASV, NASB). Tg. Prov 29:21 and the Syriac have “to be uprooted,” which may reflect a different text entirely.

[29:22]  ¹⁷⁰⁶ tn Heb “a man of anger.” Here “anger” is an attributive (“an angry man”). This expression describes one given to or characterized by anger, not merely temporarily angry. The same is true of the next description.

[29:22]  ¹⁷⁰⁷ tn Heb “possessor of wrath.” Here “wrath” is an attributive (cf. ASV “a wrathful man”; KJV “a furious man”).

[29:22]  ¹⁷⁰⁸ tn Heb “an abundance of transgression.” The phrase means “abounding in transgression” (BDB 913 s.v. רַב 1.d]). Not only does the angry person stir up dissension, but he also frequently causes sin in himself and in others (e.g., 14:17, 29; 15:18; 16:32; 22:24).

[29:23]  ¹⁷⁰⁹ tn Heb “pride of a man,” with “man” functioning as a possessive. There is no indication in the immediate context that this is restricted only to males.

[29:23]  ¹⁷¹⁰ tn There is a wordplay here due to the repetition of the root שָׁפֵל (shafel). In the first line the verb תִּשְׁפִּילֶנּוּ (tishpilennu) is the Hiphil imperfect of the root, rendered “will bring him low.” In the second line the word is used in the description of the “lowly of spirit,” שְׁפַל־רוּחַ (shÿfal-ruakh). The contrast works well: The proud will be brought “low,” but the one who is “lowly” will be honored. In this instance the wordplay can be preserved in the translation.

[29:23]  ¹⁷¹¹ tn Heb “low in spirit”; KJV “humble in spirit.” This refers to an attitude of humility.

[29:23]  sn The Hebrew word translated “lowly” forms an implied comparison: To be humble is like being low, base, earthbound; whereas pride is often compared to being high, lofty – at least in one’s own eyes.

[29:24]  ¹⁷¹² sn The expression shares with a thief describes someone who is an “accomplice” (cf. NAB, NIV) because he is willing to share in the loot without taking part in the crime.

[29:24]  ¹⁷¹³ tn Heb “hates his soul.” The accomplice is working against himself, for he will be punished along with the thief if he is caught.

[29:24]  ¹⁷¹⁴ tn Heb “oath” or “imprecation”; ASV “adjuration.” This amounted to an “oath” or “curse” (cf. NAB “he hears himself put under a curse”; NRSV “one hears the victim’s curse”) either by or on behalf of the victim, that any witness to the crime must testify (cf. Lev 5:1). However, in this legal setting referring to “a victim’s curse” could be misleading (cf. also KJV “he heareth cursing”), since it could be understood to refer to profanity directed against those guilty of the crime rather than an imprecation called down on a witness who refused to testify (as in the present proverb). The present translation specifies this as an “oath to testify.”

[29:24]  sn The oath to testify was not an oath to tell the truth before a court of law in the modern sense. Instead it was a “curse” or “imprecation” expressed by the victim of the theft, or by the legal authorities, called down on any witness of the crime who kept silent or refused to testify (as here). According to Lev 5:1, if a witness does not speak up he is accountable for the crime. This person hears the adjuration, but if he speaks up he is condemned, and if he does not speak up he is guilty under the law. The proverb is an unusual one; it seems to be warning against getting mixed up in any way with the thief, for it will create a serious ethical dilemma.

[29:25]  ¹⁷¹⁵ tn Heb “the fear of man.” This uses an objective genitive to describe a situation where fearing what people might do or think controls one’s life. There is no indication in the immediate context that this should be limited only to males, so the translation uses the more generic “people” here.

[29:25]  ¹⁷¹⁶ tn Heb “gives [or yields, or produces]”; NIV “will prove to be.”

[29:25]  ¹⁷¹⁷ sn “Snare” is an implied comparison; fearing people is like being in a trap – there is no freedom of movement or sense of security.

[29:25]  ¹⁷¹⁸ sn The image of being set on high comes from the military experience of finding a defensible position, a place of safety and security, such as a high wall or a mountain. Trusting in the Lord sets people free and gives them a sense of safety and security (e.g, Prov 10:27; 12:2).

[29:26]  ¹⁷¹⁹ sn The idiom seek the face means to try to obtain favor from someone. According to the proverb, many people assume that true justice depends on the disposition of some earthly ruler.

[29:26]  ¹⁷²⁰ tn Heb “but from the Lord [is] justice of a man.” The last part uses the construct state followed by the genitive, which here shows the advantage – it is justice for the person. The implication of the matter is that people should seek the Lord’s favor (rather than a human ruler’s) if they want true justice.

[29:27]  ¹⁷²¹ tn Heb “who is upright in the way” (so NASB; KJV and ASV are similar). Here “in the way” refers to the course of a person’s life, hence “who lives an upright life.” Cf. NAB “he who walks uprightly.”

[29:27]  sn The proverb makes a simple observation on life: The righteous detest the wicked, and the wicked detest the lifestyle of the righteous. Each is troublesome to the beliefs and the activities of the other.