Amsal 15:13-20

15:13 A joyful heart ¹  makes the face cheerful, ² 

but by a painful heart the spirit is broken.

15:14 The discerning heart seeks knowledge,

but the mouth of fools feeds on folly. ³ 

15:15 All the days ⁴  of the afflicted ⁵  are bad, ⁶ 

but one with ⁷  a cheerful heart has a continual feast. ⁸ 

15:16 Better ⁹  is little with the fear of the Lord

than great wealth and turmoil ¹⁰  with it. ¹¹ 

15:17 Better a meal of vegetables where there is love ¹² 

than a fattened ox where there is hatred. ¹³ 

15:18 A quick-tempered person ¹⁴  stirs up dissension,

but one who is slow to anger ¹⁵  calms ¹⁶  a quarrel. ¹⁷ 

15:19 The way of the sluggard is like a hedge of thorns, ¹⁸ 

but the path of the upright is like ¹⁹  a highway. ²⁰ 

15:20 A wise child ²¹  brings joy to his father,

but a foolish person ²²  despises ²³  his mother.

[15:13]  ¹ 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]  ² 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]  ³ 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]  ⁴ sn The “days” represent what happens on those days (metonymy of subject).

[15:15]  ⁵ 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]  ⁶ tn Or “evil”; or “catastrophic.”

[15:15]  ⁷ tn “one with” is supplied.

[15:15]  ⁸ 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]  ⁹ 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]  ¹⁰ sn Turmoil refers to anxiety; the fear of the Lord alleviates anxiety, for it brings with it contentment and confidence.

[15:16]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Heb “son.”

[15:20]  ²² tn Heb “a fool of a man,” a genitive of specification.

[15:20]  ²³ 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).