Amsal 21:16

21:16 The one who wanders ¹  from the way of wisdom ² 

will end up ³  in the company of the departed. ⁴ 

Amsal 21:20

21:20 There is desirable treasure and olive oil ⁵  in the dwelling of the wise,

but a foolish person ⁶  devours all he has. ⁷ 

Amsal 21:22

21:22 The wise person ⁸  can scale ⁹  the city of the mighty

and bring down the stronghold ¹⁰  in which they trust. ¹¹ 

Amsal 21:30

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

and there is no counsel against ¹²  the Lord. ¹³ 

[21:16]  ¹ 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]  ² tn Or “prudence”; KJV, NASB, NIV, NRSV “understanding”; NLT “common sense.”

[21:16]  ³ 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]  ⁴ 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.

[21:20]  ⁵ 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]  ⁶ tn Heb “a fool of a man.”

[21:20]  ⁷ tn Heb “he swallows it.” The imagery compares swallowing food with consuming one’s substance. The fool does not prepare for the future.

[21:22]  ⁸ tn Heb “The wise [one/man].”

[21:22]  ⁹ tn The Qal perfect tense of עָלָה (’alah) functions in a potential nuance. Wisdom can be more effectual than physical strength.

[21:22]  ¹⁰ 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]  ¹¹ 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.

[21:30]  ¹² 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]  ¹³ 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).