Amsal 3:29
Konteks3:29 Do not plot 1 evil against your neighbor
when 2 he dwells by you unsuspectingly.
Amsal 3:25
Konteks3:25 You will not be afraid 3 of sudden 4 disaster, 5
or when destruction overtakes 6 the wicked; 7
Amsal 8:1--9:18
Konteks8:1 Does not wisdom call out?
Does not understanding raise her voice?
8:2 At the top 9 of the elevated places along the way,
at the intersection 10 of the paths she takes her stand;
8:3 beside the gates opening into 11 the city,
at the entrance of the doorways she cries out: 12
8:4 “To you, O people, 13 I call out,
and my voice calls 14 to all mankind. 15
8:5 You who are naive, discern 16 wisdom!
And you fools, understand discernment! 17
8:6 Listen, for I will speak excellent things, 18
and my lips will utter 19 what is right.
8:7 For my mouth 20 speaks truth, 21
and my lips 22 hate wickedness. 23
8:8 All the words of my mouth are righteous; 24
there is nothing in them twisted 25 or crooked.
8:9 All of them are clear 26 to the discerning
and upright to those who find knowledge.
8:10 Receive my instruction 27 rather than 28 silver,
and knowledge rather than choice gold.
8:11 For wisdom is better than rubies,
and desirable things cannot be compared 29 to her.
8:12 “I, wisdom, live with prudence, 30
and I find 31 knowledge and discretion.
8:13 The fear of the Lord is to hate 32 evil;
I hate arrogant pride 33 and the evil way
and perverse utterances. 34
8:14 Counsel and sound wisdom belong to me; 35
I possess understanding and might.
8:15 Kings reign by means of me,
and potentates 36 decree 37 righteousness;
8:16 by me princes rule,
as well as nobles and 38 all righteous judges. 39
8:17 I love 40 those who love me,
and those who seek me find me.
8:18 Riches and honor are with me,
long-lasting wealth and righteousness.
8:19 My fruit is better than the purest gold, 41
and what I produce 42 is better than choice silver.
8:20 I walk in the path of righteousness,
in the pathway of justice,
8:21 that I may cause 43 those who love me to inherit wealth,
and that I may fill 44 their treasuries. 45
8:22 The Lord created 46 me as the beginning 47 of his works, 48
before his deeds of long ago.
8:23 From eternity I was appointed, 49
from the beginning, from before the world existed. 50
8:24 When there were no deep oceans 51 I was born, 52
when there were no springs overflowing 53 with water;
8:25 before the mountains were set in place –
before the hills – I was born,
8:26 before he made the earth and its fields, 54
or the beginning 55 of the dust of the world.
8:27 When he established the heavens, I was there;
when he marked out the horizon 56 over the face of the deep,
8:28 when he established the clouds above,
when the fountains of the deep grew strong, 57
8:29 when he gave the sea his decree
that the waters should not pass over his command, 58
when he marked out the foundations of the earth,
8:30 then I was 59 beside him as a master craftsman, 60
and I was his delight 61 day by day,
rejoicing before him at all times,
8:31 rejoicing in the habitable part of his earth, 62
and delighting 63 in its people. 64
8:32 “So now, children, 65 listen to me;
blessed are those who keep my ways.
8:33 Listen to my instruction 66 so that you may be wise, 67
and do not neglect it.
8:34 Blessed is the one 68 who listens to me,
watching 69 at my doors day by day,
waiting 70 beside my doorway. 71
8:35 For the one who finds me finds 72 life
and receives 73 favor from the Lord.
8:36 But the one who does not find me 74 brings harm 75 to himself; 76
all who hate me 77 love death.”
9:1 Wisdom has built her house;
she has carved out its seven pillars. 79
9:2 She has prepared her meat, 80 she has mixed her wine;
she also has arranged her table. 81
9:3 She has sent out her female servants;
she calls out on the highest places 82 of the city.
9:4 “Whoever is naive, let him turn in here,”
she says 83 to those 84 who lack understanding. 85
9:5 “Come, eat 86 some of my food,
and drink some of the wine I have mixed. 87
9:6 Abandon your foolish ways 88 so that you may live, 89
and proceed 90 in the way of understanding.”
9:7 Whoever corrects 91 a mocker is asking for 92 insult; 93
whoever reproves a wicked person receives 94 abuse.
9:8 Do not reprove 95 a mocker or 96 he will hate you;
reprove a wise person and he will love you.
9:9 Give instruction 97 to a wise person, 98 and he will become wiser still;
teach 99 a righteous person and he will add to his 100 learning.
9:10 The beginning 101 of wisdom is to fear the Lord, 102
and acknowledging 103 the Holy One 104 is understanding.
9:11 For because 105 of me your days will be many,
and years will be added 106 to your life.
9:12 If you are wise, you are wise to your own advantage, 107
but if you are a mocker, 108 you alone must 109 bear it. 110
9:13 The woman called Folly 111 is brash, 112
she is naive 113 and does not know 114 anything. 115
9:14 So she sits at the door of her house,
on a seat at the highest point of the city,
9:15 calling out 116 to those who are passing by her 117 in the way, 118
who go straight 119 on their way.
9:16 “Whoever is simple, let him turn in here,”
she says to those who lack understanding. 120
9:17 “Stolen waters 121 are sweet,
and food obtained in secret 122 is pleasant!”
9:18 But they do not realize 123 that the dead 124 are there,
that her guests are in the depths of the grave. 125
Amsal 21:1--22:29
Konteks21:1 The king’s heart 126 is in the hand 127 of the Lord like channels of water; 128
he turns it wherever he wants.
21:2 All of a person’s ways seem right in his own opinion, 129
but the Lord evaluates 130 the motives. 131
21:3 To do righteousness and justice
is more acceptable 132 to the Lord than sacrifice. 133
21:4 Haughty eyes and a proud heart –
the agricultural product 134 of the wicked is sin.
21:5 The plans of the diligent 135 lead 136 only to plenty, 137
but everyone who is hasty comes only to poverty. 138
21:6 Making a fortune 139 by a lying tongue is like 140 a vapor driven back and forth; 141
they seek death. 142
21:7 The violence 143 done by the wicked 144 will drag them away
because 145 they refuse to do what is right. 146
21:8 The way of the guilty person 147 is devious, 148
but as for the pure, 149 his way is upright.
21:9 It is better to live on a corner of the housetop 150
than in a house in company 151 with a quarrelsome wife. 152
21:10 The appetite 153 of the wicked desires 154 evil;
his neighbor is shown no favor 155 in his eyes.
21:11 When a scorner is punished, the naive 156 becomes wise;
when a wise person is instructed, 157 he gains knowledge.
21:12 The Righteous One 158 considers 159 the house 160 of the wicked;
he overthrows the wicked to their ruin. 161
21:13 The one who shuts his ears 162 to the cry 163 of the poor,
he too will cry out and will not be answered. 164
21:14 A gift given 165 in secret subdues 166 anger,
and a bribe given secretly 167 subdues 168 strong wrath. 169
21:15 Doing 170 justice brings 171 joy to the righteous
and terror 172 to those who do evil.
21:16 The one who wanders 173 from the way of wisdom 174
will end up 175 in the company of the departed. 176
21:17 The one who loves 177 pleasure 178 will be 179 a poor person; 180
whoever loves wine and anointing oil 181 will not be rich.
21:18 The wicked become 182 a ransom 183 for the righteous,
and the faithless 184 are taken 185 in the place of the upright.
21:19 It is better to live 186 in a desert land 187
than with a quarrelsome and easily-provoked 188 woman.
21:20 There is desirable treasure and olive oil 189 in the dwelling of the wise,
but a foolish person 190 devours all he has. 191
21:21 The one who pursues righteousness and love 192
finds life, bounty, 193 and honor.
21:22 The wise person 194 can scale 195 the city of the mighty
and bring down the stronghold 196 in which they trust. 197
21:23 The one who guards his mouth and his tongue 198
keeps his life 199 from troubles. 200
21:24 A proud 201 and arrogant 202 person, whose name is “Scoffer,” 203
acts 204 with overbearing pride. 205
21:25 What the sluggard desires 206 will kill him, 207
for his hands 208 refuse to work.
21:26 All day long he craves greedily, 209
but the righteous gives and does not hold back. 210
21:27 The wicked person’s sacrifice 211 is an abomination;
how much more 212 when he brings it with evil intent! 213
21:28 A lying witness 214 will perish, 215
but the one who reports accurately speaks forever. 216
21:29 A wicked person 217 shows boldness with his face, 218
but as for the upright, 219 he discerns 220 his ways.
21:30 There is no wisdom and there is no understanding,
and there is no counsel against 221 the Lord. 222
21:31 A horse is prepared for the day of battle,
but the victory is from the Lord. 223
22:1 A good name 224 is to be chosen 225 rather than great wealth,
good favor 226 more than silver or gold.
22:2 The rich and the poor meet together; 227
the Lord is the creator of them both. 228
22:3 A shrewd person 229 sees danger 230 and hides himself,
but the naive keep right on going 231 and suffer for it. 232
22:4 The reward 233 for humility 234 and fearing the Lord 235
is riches and honor and life.
22:5 Thorns and snares 236 are in the path of the perverse,
but the one who guards himself keeps far from them.
22:6 Train 237 a child 238 in the way that he should go, 239
and when he is old he will not turn from it. 240
22:7 The rich rule over 241 the poor,
and the borrower is servant 242 to the lender.
22:8 The one who sows 243 iniquity will reap trouble,
and the rod of his fury 244 will end.
22:9 A generous person 245 will be blessed, 246
for he gives some of his food 247 to the poor.
22:10 Drive out the scorner 248 and contention will leave;
strife and insults will cease. 249
22:11 The one who loves a pure heart 250
and whose speech is gracious 251 – the king will be his friend. 252
22:12 The eyes of the Lord 253 guard knowledge, 254
but he overthrows the words of the faithless person. 255
22:13 The sluggard says, “There is a lion 256 outside!
I will be killed in the middle of the streets!” 257
22:14 The mouth 258 of an adulteress is like 259 a deep pit; 260
the one against whom the Lord is angry 261 will fall into it. 262
22:15 Folly is bound up 263 in the heart of a child, 264
but the rod of discipline 265 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 266 – both end up only in poverty.
22:17 Incline your ear 268 and listen to the words of the wise,
and apply your heart to my instruction. 269
22:18 For it is pleasing if 270 you keep these sayings 271 within you,
and 272 they are ready on your lips. 273
22:19 So that 274 your confidence may be in the Lord,
I am making them known to you today 275 – even you.
22:20 Have I not written thirty sayings 276 for you,
sayings 277 of counsel and knowledge,
22:21 to show you true and reliable words, 278
so that you may give accurate answers 279 to those who sent you?
22:22 Do not exploit 280 a poor person because he is poor
and do not crush the needy in court, 281
22:23 for the Lord will plead their case 282
and will rob those who are robbing 283 them.
22:24 Do not make friends with an angry person, 284
and do not associate with a wrathful person,
22:25 lest you learn 285 his ways
and entangle yourself in a snare. 286
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 287 will be taken 288 right out from under you! 289
22:28 Do not move an ancient boundary stone 290
which was put in place by your ancestors. 291
22:29 Do you see a person skilled 292 in his work?
He will take his position before kings;
he will not take his position 293 before obscure people. 294
Amsal 24:17
Konteks24:17 Do not rejoice when your enemy falls, 295
and when he stumbles do not let your heart rejoice,
Amsal 24:19
Konteks24:19 Do not fret because of evil people
or be envious of wicked people,
Amsal 24:11
Konteks24:11 Deliver those being taken away to death,
and hold back those slipping to the slaughter. 296
Amsal 12:1-28
Konteks12:1 The one who loves discipline loves knowledge, 297
but the one who hates reproof is stupid. 298
12:2 A good person obtains favor from the Lord,
but the Lord 299 condemns a person with wicked schemes. 300
12:3 No one 301 can be established 302 through wickedness,
but a righteous root 303 cannot be moved.
12:4 A noble wife 304 is the crown 305 of her husband,
but the wife 306 who acts shamefully is like rottenness in his bones. 307
12:5 The plans 308 of the righteous are just;
the counsels of the wicked are deceitful. 309
12:6 The words of the wicked lie in wait 310 to shed innocent blood, 311
but the words 312 of the upright will deliver them.
12:7 The wicked are overthrown 313 and perish, 314
but the righteous household 315 will stand.
12:8 A person 316 is praised in accordance with 317 his wisdom,
but the one who has a twisted mind 318 is despised.
12:9 Better is a person of humble standing 319 who nevertheless has a servant, 320
than one who pretends to be somebody important 321 yet has no food.
12:10 A righteous person cares for 322 the life of his animal,
but even the most compassionate acts 323 of the wicked are cruel.
12:11 The one who works 324 his field will have plenty 325 of food,
but whoever chases daydreams 326 lacks wisdom. 327
12:12 The wicked person desires a stronghold, 328
but the righteous root 329 endures. 330
12:13 The evil person is ensnared 331 by the transgression of his speech, 332
but the righteous person escapes out of trouble. 333
12:14 A person will be satisfied with good from the fruit of his words, 334
and the work of his hands 335 will be rendered to 336 him.
12:15 The way of a fool 337 is right 338 in his own opinion, 339
but the one who listens to advice is wise. 340
12:16 A fool’s annoyance 341 is known at once, 342
but the prudent 343 overlooks 344 an insult.
12:17 The faithful witness 345 tells what is right, 346
but a false witness 347 speaks 348 deceit.
12:18 Speaking recklessly 349 is like the thrusts of a sword,
but the words 350 of the wise bring 351 healing. 352
12:19 The one who tells the truth 353 will endure forever,
but the one who lies 354 will last only for a moment. 355
12:20 Deceit is in the heart of those who plot evil, 356
but those who promote peace 357 have joy.
12:21 The righteous do not encounter 358 any harm, 359
but the wicked are filled with calamity. 360
12:22 The Lord 361 abhors a person who lies, 362
but those who deal truthfully 363 are his delight. 364
12:23 The shrewd person 365 conceals 366 knowledge,
but foolish people 367 publicize folly. 368
12:24 The diligent 369 person 370 will rule,
but the slothful 371 will become a slave. 372
12:25 Anxiety 373 in a person’s heart 374 weighs him down, 375
but an encouraging 376 word brings him joy. 377
12:26 The righteous person is cautious in his friendship, 378
but the way of the wicked leads them astray.
12:27 The lazy person does not roast 379 his prey,
but personal possessions 380 are precious to the diligent.
12:28 In the path of righteousness there is life,
but another path leads to death. 381
Amsal 14:21
Konteks14:21 The one who despises his neighbor sins,
but whoever is kind to the needy is blessed.
Amsal 14:21
Konteks14:21 The one who despises his neighbor sins,
but whoever is kind to the needy is blessed.
Amsal 10:1-32
Konteks10:1 The Proverbs of Solomon:
A wise child 383 makes a father rejoice, 384
but a foolish child 385 is a grief to his mother. 386
10:2 Treasures gained by wickedness 387 do not profit,
but righteousness 388 delivers from mortal danger. 389
10:3 The Lord satisfies 390 the appetite 391 of the righteous,
but he thwarts 392 the craving 393 of the wicked.
10:4 The one who is lazy 394 becomes poor, 395
but the one who works diligently 396 becomes wealthy. 397
10:5 The one who gathers crops 398 in the summer is a wise 399 son,
but the one who sleeps 400 during the harvest
is a son who brings shame to himself. 401
10:6 Blessings 402 are on the head of the righteous,
but the speech 403 of the wicked conceals 404 violence. 405
10:7 The memory 406 of the righteous is a blessing,
but the reputation 407 of the wicked will rot. 408
10:8 The wise person 409 accepts instructions, 410
but the one who speaks foolishness 411 will come to ruin. 412
10:9 The one who conducts himself 413 in integrity 414 will live 415 securely,
but the one who behaves perversely 416 will be found out.
10:10 The one who winks 417 his 418 eye causes 419 trouble,
and the one who speaks foolishness 420 will come to ruin.
10:11 The teaching 421 of the righteous is a fountain of life, 422
but the speech 423 of the wicked conceals 424 violence. 425
10:12 Hatred 426 stirs up dissension,
but love covers all transgressions. 427
10:13 Wisdom is found in the words 428 of the discerning person, 429
but the one who lacks wisdom 430 will be disciplined. 431
10:14 Those who are wise 432 store up 433 knowledge,
but foolish speech 434 leads to imminent 435 destruction.
10:15 The wealth of a rich person is like 436 a fortified city, 437
but the poor are brought to ruin 438 by 439 their poverty.
10:16 The reward 440 which the righteous receive 441 is life;
the recompense 442 which the wicked receive 443 is judgment. 444
10:17 The one who heeds instruction 445 is on the way to 446 life,
but the one who rejects 447 rebuke goes astray.
10:18 The one who conceals hatred utters lies, 448
and the one who spreads 449 slander 450 is certainly 451 a fool.
10:19 When words abound, transgression is inevitable, 452
but the one who restrains 453 his words 454 is wise.
10:20 What the righteous say 455 is like 456 the best 457 silver,
but what the wicked think 458 is of little value. 459
10:21 The teaching 460 of the righteous feeds 461 many,
but fools die 462 for lack of wisdom. 463
10:22 The blessing 464 from the Lord 465 makes a person rich, 466
and he adds no sorrow 467 to 468 it.
10:23 Carrying out a wicked scheme 469 is enjoyable 470 to a fool,
and so is wisdom for the one who has discernment. 471
10:24 What the wicked fears 472 will come on him;
what the righteous desire 473 will be granted. 474
10:25 When the storm 475 passes through, the wicked are swept away, 476
but the righteous are an everlasting foundation. 477
10:26 Like vinegar to the teeth and like smoke to the eyes, 478
so is the sluggard to those 479 who send him.
10:27 Fearing the Lord 480 prolongs life, 481
but the life span 482 of the wicked will be shortened. 483
10:28 The hope 484 of the righteous is joy,
but the expectation of the wicked will remain unfulfilled. 485
10:29 The way of the Lord 486 is like 487 a stronghold for the upright, 488
but it is destruction 489 to evildoers. 490
10:30 The righteous will never be moved,
but the wicked will not inhabit the land. 491
10:31 The speech 492 of the righteous bears the fruit of wisdom, 493
but the one who speaks perversion 494 will be destroyed. 495
10:32 The lips of the righteous know 496 what is pleasing, 497
but the speech 498 of the wicked is perverse.
Amsal 12:26
Konteks12:26 The righteous person is cautious in his friendship, 499
but the way of the wicked leads them astray.
[3:29] 1 sn The verb חָרַשׁ (kharash) means “to cut in; to engrave; to plough; to devise.” The idea of plotting is metaphorical for working, practicing or fabricating (BDB 360 s.v.).
[3:29] 2 tn The vav (ו) prefixed to the pronoun introduces a disjunctive circumstantial clause: “when….”
[3:25] 3 tn Heb “do not be afraid.” The negative exhortation אַל־תִּירָא (’al-tira’, “do not be afraid”) is used rhetorically to emphasize that the person who seeks wisdom will have no reason to fear the consequences of wicked actions.
[3:25] 4 tn Heb “terror of suddenness.” The noun פִּתְאֹם (pit’om, “sudden”) functions as an attributive genitive: “sudden terror” (e.g., Job 22:10; BDB 837 s.v.).
[3:25] 5 tn Heb “terror.” The noun פַּחַד (pakhad, “terror”) is a metonymy of effect for cause (= disaster); see BDB 808 s.v. 2. This is suggested by the parallelism with the noun מִשֹּׁאַת (misho’at, “destruction”) in the following colon. The term פַּחַד (“terror”) often refers to the object (or cause) of terror (e.g., Job 3:25; 15:21; 22:10; 31:23; Pss 31:12; 36:2; Isa 24:18; Jer 48:44).
[3:25] 6 tn Heb “or the destruction of the wicked when it comes.”
[3:25] 7 tn Heb “destruction of the wicked.” The noun רְשָׁעִים (rÿsha’im, “wicked ones”) probably functions as an objective genitive (the destruction that comes on the wicked) or a genitive of source (the destruction that the wicked bring on others).
[8:1] 8 sn In this chapter wisdom is personified. In 1:20-33 wisdom proclaims her value, and in 3:19-26 wisdom is the agent of creation. Such a personification has affinities with the wisdom literature of the ancient Near East, and may have drawn on some of that literature, albeit with appropriate safeguards (Claudia V. Camp, Wisdom and the Feminine in the Book of Proverbs, 23-70). Wisdom in Proverbs 8, however, is not a deity like Egypt’s Ma`at or the Assyrian-Babylonian Ishtar. It is simply presented as if it were a self-conscious divine being distinct but subordinate to God; but in reality it is the personification of the attribute of wisdom displayed by God (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 69-72; and R. Marcus, “On Biblical Hypostases of Wisdom,” HUCA 23 [1950-1951]: 157-71). Many have equated wisdom in this chapter with Jesus Christ. This connection works only in so far as Jesus reveals the nature of the Father, just as Proverbs presents wisdom as an attribute of God. Jesus’ claims included wisdom (Matt 12:42) and a unique knowledge of God (Matt 11:25-27). He even personified wisdom in a way that was similar to Proverbs (Matt 11:19). Paul saw the fulfillment of wisdom in Christ (Col 1:15-20; 2:3) and affirmed that Christ became our wisdom in the crucifixion (1 Cor 1:24, 30). So this personification in Proverbs provides a solid foundation for the similar revelation of wisdom in Christ. But because wisdom is a creation of God in Proverbs 8, it is unlikely that wisdom here is to be identified with Jesus Christ. The chapter unfolds in three cycles: After an introduction (1-3), wisdom makes an invitation (4, 5) and explains that she is noble, just, and true (6-9); she then makes another invitation (10) and explains that she is valuable (11-21); and finally, she tells how she preceded and delights in creation (22-31) before concluding with the third invitation (32-36).
[8:2] 9 tn Heb “head.” The word רֹאשׁ (ro’sh, “head”) refers to the highest area or most important place in the elevated area. The contrast with chapter 7 is striking. There the wayward woman lurked at the corners in the street at night; here wisdom is at the highest point in the open places in view of all.
[8:2] 10 tn Heb “at the house of the paths.” The “house” is not literal here, but refers to where the paths meet (cf. ASV, NIV), that is, the “crossroads” (so NAB, NRSV, NLT).
[8:3] 11 tn Heb “at the mouth of.”
[8:3] 12 tn The cry is a very loud ringing cry that could not be missed. The term רָנַן (ranan) means “to give a ringing cry.” It is often only a shrill sound that might come with a victory in battle, but its use in the psalms for praise shows that it also can have clear verbal content, as it does here. For wisdom to stand in the street and give such a ringing cry would mean that it could be heard by all. It was a proclamation.
[8:4] 13 tn Heb “men.” Although it might be argued in light of the preceding material that males would be particularly addressed by wisdom here, the following material indicates a more universal appeal. Cf. TEV, NLT “to all of you.”
[8:4] 14 tn The verb “calls” does not appear in the Hebrew text, but is supplied in the translation for the sake of style.
[8:4] 15 tn Heb “sons of man.” Cf. NAB “the children of men”; NCV, NLT “all people”; NRSV “all that live.”
[8:5] 16 tn The imperative of בִּין (bin) means “to understand; to discern.” The call is for the simple to understand what wisdom is, not just to gain it.
[8:5] 17 tn Heb “heart.” The noun לֵב (lev, “heart”) often functions metonymically for wisdom, understanding, discernment.
[8:6] 18 tn Heb “noble” or “princely.” Wisdom begins the first motivation by claiming to speak noble things, that is, excellent things.
[8:6] 19 tn Heb “opening of my lips” (so KJV, NASB). The noun “lips” is a metonymy of cause, with the organ of speech put for what is said.
[8:7] 20 tn Heb “roof of the mouth.” This expression is a metonymy of cause for the activity of speaking.
[8:7] 21 tn The word “truth” (אֱמֶת, ’emet) is derived from the verbal root אָמַן (’aman) which means “to support.” There are a number of derived nouns that have the sense of reliability: “pillars,” “master craftsman,” “nurse,” “guardian.” Modifiers related to this group of words includes things like “faithful,” “surely,” “truly” (amen). In the derived stems the verb develops various nuances: The Niphal has the meanings of “reliable, faithful, sure, steadfast,” and the Hiphil has the meaning “believe” (i.e., consider something dependable). The noun “truth” means what is reliable or dependable, firm or sure.
[8:7] 22 sn Wise lips detest wickedness; wisdom hates speaking wicked things. In fact, speaking truth results in part from detesting wickedness.
[8:7] 23 tn Heb “wickedness is an abomination to my lips” (so KJV, NASB, NRSV).
[8:8] 24 tn The phrase could be rendered with an understood ellipsis: “all the words of my mouth [are said] in righteousness”; or the preposition could be interpreted as a beth essentiae: “all the words of my mouth are righteousness.”
[8:8] 25 sn The verb פָּתַל (patal) means “to twist.” In the Niphal it means “to wrestle” (to twist oneself). It was used in Gen 30:8 for the naming of Naphtali, with the motivation for the name from this verb: “with great struggling.” Here it describes speech that is twisted. It is a synonym for the next word, which means “twisted; crooked; perverse.”
[8:9] 26 tn Heb “front of.” Describing the sayings as “right in front” means they are open, obvious, and clear, as opposed to words that might be twisted or perverse. The parallel word “upright” means “straight, smooth, right.” Wisdom’s teachings are in plain view and intelligible for those who find knowledge.
[8:10] 27 tn Heb “discipline.” The term refers to instruction that trains with discipline (e.g., Prov 1:2).
[8:10] 28 tn Heb “and not” (so KJV, NASB); NAB “in preference to.”
[8:11] 29 tn The verb יִשְׁווּ (yishvu, from שָׁוָה, shavah) can be rendered “are not comparable” or in a potential nuance “cannot be compared” with her.
[8:12] 30 tn The noun is “shrewdness,” i.e., the right use of knowledge in special cases (see also the discussion in 1:4); cf. NLT “good judgment.” The word in this sentence is an adverbial accusative of specification.
[8:12] 31 tn This verb form is an imperfect, whereas the verb in the first colon was a perfect tense. The perfect should be classified as a gnomic perfect, and this form a habitual imperfect, because both verbs describe the nature of wisdom.
[8:13] 32 tn The verb שָׂנֵא (sane’) means “to hate.” In this sentence it functions nominally as the predicate. Fearing the
[8:13] sn The verb translated “hate” has the basic idea of rejecting something spontaneously. For example, “Jacob have I loved, but Esau have I hated” (Mal 1:2b, 3a). It frequently has the idea of disliking or loathing (as English does), but almost always with an additional aspect of rejection. To “hate evil” is not only to dislike it, but to reject it and have nothing to do with it.
[8:13] 33 tn Since both גֵּאָה (ge’ah, “pride”) and גָּאוֹן (ga’on, “arrogance; pride”) are both from the same verbal root גָּאָה (ga’ah, “to rise up”), they should here be interpreted as one idea, forming a nominal hendiadys: “arrogant pride.”
[8:13] 34 tn Heb “and a mouth of perverse things.” The word “mouth” is a metonymy of cause for what is said; and the noun תַהְפֻּכוֹת (tahpukhot, “perverse things”) means destructive things (the related verb is used for the overthrowing of Sodom).
[8:14] 35 tc In the second half of v. 14 instead of אֲנִי (’ani) the editors propose reading simply לִי (li) as the renderings in the LXX, Latin, and Syriac suggest. Then, in place of the לִי that comes in the same colon, read וְלִי (vÿli). While the MT is a difficult reading, it can be translated as it is. It would be difficult to know exactly what the ancient versions were reading, because their translations could have been derived from either text. They represent an effort to smooth out the text.
[8:14] tn Heb “To me [belong] counsel and sound wisdom.” The second colon in the verse has: “I, understanding, to me and might.”
[8:14] sn In vv. 14-17 the pronouns come first and should receive greater prominence – although it is not always easy to do this with English.
[8:15] 36 tn The verb רָזַן (razan) means “to be weighty; to be judicious; to be commanding.” It only occurs in the Qal active participle in the plural as a substantive, meaning “potentates; rulers” (e.g., Ps 1:1-3). Cf. KJV, ASV “princes”; NAB “lawgivers.”
[8:15] 37 sn This verb יְחֹקְקוּ (yÿkhoqqu) is related to the noun חֹק (khoq), which is a “statute; decree.” The verb is defined as “to cut in; to inscribe; to decree” (BDB 349 s.v. חָקַק). The point the verse is making is that when these potentates decree righteousness, it is by wisdom. History records all too often that these rulers acted as fools and opposed righteousness (cf. Ps 2:1-3). But people in power need wisdom to govern the earth (e.g., Isa 11:1-4 which predicts how Messiah will use wisdom to do this very thing). The point is underscored with the paronomasia in v. 15 with “kings” and “will reign” from the same root, and then in v. 16 with both “princes” and “rule” being cognate. The repetition of sounds and meanings strengthens the statements.
[8:16] 38 tn The term “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and readability.
[8:16] 39 tc Many of the MT
[8:17] 40 sn In contrast to the word for “hate” (שָׂנֵא, shaneh) the verb “love” (אָהֵב, ’ahev) includes within it the idea of choosing spontaneously. So in this line loving and seeking point up the means of finding wisdom.
[8:19] 41 tn The two synonyms, “than gold, than fine gold” probably form a hendiadys here to express “the very finest gold.”
[8:19] 42 sn The language of the text with “fruit” and “ingathering” is the language of the harvest – what the crops yield. So the figure is hypocatastasis, comparing what wisdom produces to such crops.
[8:21] 43 tn The infinitive construct expressing the purpose of the preceding “walk” in the way of righteousness. These verses say that wisdom is always on the way of righteousness for the purposes of bestowing the same to those who find her. If sin is involved, then wisdom has not been followed.
[8:21] 44 tn The Piel imperfect continues the verbal idea that the infinitive began in the parallel colon even though it does not have the vav on the form.
[8:21] 45 tc The LXX adds at the end of this verse: “If I declare to you the things of daily occurrence, I will remember to recount the things of old.”
[8:22] 46 tn There are two roots קָנָה (qanah) in Hebrew, one meaning “to possess,” and the other meaning “to create.” The earlier English versions did not know of the second root, but suspected in certain places that a meaning like that was necessary (e.g., Gen 4:1; 14:19; Deut 32:6). Ugaritic confirmed that it was indeed another root. The older versions have the translation “possess” because otherwise it sounds like God lacked wisdom and therefore created it at the beginning. They wanted to avoid saying that wisdom was not eternal. Arius liked the idea of Christ as the wisdom of God and so chose the translation “create.” Athanasius translated it, “constituted me as the head of creation.” The verb occurs twelve times in Proverbs with the meaning of “to acquire”; but the Greek and the Syriac versions have the meaning “create.” Although the idea is that wisdom existed before creation, the parallel ideas in these verses (“appointed,” “given birth”) argue for the translation of “create” or “establish” (R. N. Whybray, “Proverbs 8:22-31 and Its Supposed Prototypes,” VT 15 [1965]: 504-14; and W. A. Irwin, “Where Will Wisdom Be Found?” JBL 80 [1961]: 133-42).
[8:22] 47 tn Verbs of creation often involve double accusatives; here the double accusative involves the person (i.e., wisdom) and an abstract noun in construct (IBHS 174-75 §10.2.3c).
[8:22] 48 tn Heb “his way” (so KJV, NASB). The word “way” is an idiom (implied comparison) for the actions of God.
[8:22] sn The claim of wisdom in this passage is that she was foundational to all that God would do.
[8:23] 49 tn The first parallel verb is נִסַּכְתִּי (nissakhti), “I was appointed.” It is not a common word; it occurs here and in Ps 2:6 for the coronation of the king. It means “installed, set.”
[8:23] 50 tn The verb “existed” does not appear in the Hebrew text, but has been supplied in the translation in the light of the context.
[8:24] 51 sn The summary statements just given are now developed in a lengthy treatment of wisdom as the agent of all creation. This verse singles out “watery deeps” (תְּהֹמוֹת, tÿhomot) in its allusion to creation because the word in Genesis signals the condition of the world at the very beginning, and because in the ancient world this was something no one could control. Chaos was not there first – wisdom was.
[8:24] 52 tn The third parallel verb is חוֹלָלְתִּי (kholalti), “I was given birth.” Some (e.g., KJV, NAB, NASB, NRSV) translate it “brought forth” – not in the sense of being presented, but in the sense of being “begotten, given birth to.” Here is the strongest support for the translation of קָנָה (qanah) as “created” in v. 22. The verb is not literal; it continues the perspective of the personification.
[8:24] 53 tn Heb “made heavy.”
[8:26] 54 tn Heb “open places.”
[8:26] 55 tn Here רֹאשׁ (ro’sh) means “beginning” with reference to time (BDB 911 s.v. 4.b).
[8:27] 56 sn The infinitive construct בְּחוּקוֹ (bÿkhuqo, “to cut; to engrave; to mark”) and the noun חוּג (khug, “horizon; circle”) form a paronomasia in the line.
[8:28] 57 tn To form a better parallel some commentators read this infinitive בַּעֲזוֹז (ba’azoz), “when [they] grew strong,” as a Piel causative, “when he made firm, fixed fast” (cf. NIV “fixed securely”; NLT “established”). But the following verse (“should not pass over”) implies the meaning “grew strong” here.
[8:30] 59 tn The verb form is a preterite with vav consecutive, although it has not been apocopated. It provides the concluding statement for the temporal clauses as well as the parallel to v. 27.
[8:30] 60 tn Critical to the interpretation of this line is the meaning of אָמוֹן (’amon). Several suggestions have been made: “master craftsman” (cf. ASV, NASB, NIV, NRSV), “nursing child” (cf. NCV), “foster father.” R. B. Y. Scott chooses “faithful” – a binding or living link (“Wisdom in Creation: The ‘Amon of Proverbs 8:30,” VT 10 [1960]: 213-23). The image of a child is consistent with the previous figure of being “given birth to” (vv. 24, 25). However, “craftsman” has the most support (LXX, Vulgate, Syriac, Tg. Prov 8:30, Song 7:1; Jer 52:15; also P. W. Skehan, “Structures in Poems on Wisdom: Proverbs 8 and Sirach 24,” CBQ 41 [1979]: 365-79).
[8:30] 61 tn The word is a plural of intensification for “delight”; it describes wisdom as the object of delight. The LXX has the suffix; the Hebrew does not.
[8:31] 62 tn The two words are synonymous in general and so could be taken to express a superlative idea – the “whole world” (cf. NIV, NCV). But תֵּבֵל (tevel) also means the inhabited world, and so the construct may be interpreted as a partitive genitive.
[8:31] 63 tn Heb “and my delights” [were] with/in.”
[8:31] 64 tn Heb “the sons of man.”
[8:33] 66 tn Heb “discipline.”
[8:33] 67 tn The construction uses two imperatives joined with the vav (ו); this is a volitive sequence in which result or consequence is being expressed.
[8:34] 69 tn The form לִשְׁקֹד (lishqod) is the infinitive construct serving epexegetically in the sentence. It explains how the person will listen to wisdom.
[8:34] 70 tn Heb “keeping” or “guarding.”
[8:34] 71 tn Heb “at the posts of my doors” (so KJV, ASV).
[8:35] 72 tc The Kethib reads plurals: “those who find me are finders of life”; this is reflected in the LXX and Syriac. But the Qere is singular: “whoever finds me finds life.” The Qere is generally favored as the original reading in such cases as these.
[8:35] 73 tn The preterite with vav (ו) consecutive carries the same nuance as the perfect tense that came before it, setting out the timeless principle.
[8:36] 74 tn Heb “the one sinning [against] me.” The verb חָטָא (khata’, “to sin”) forms a contrast with “find” in the previous verse, and so has its basic meaning of “failing to find, miss.” So it is talking about the one who misses wisdom, as opposed to the one who finds it.
[8:36] 75 tn The Qal active participle functions verbally here. The word stresses both social and physical harm and violence.
[8:36] sn Brings harm. Whoever tries to live without wisdom is inviting all kinds of disaster into his life.
[8:36] 77 tn The basic idea of the verb שָׂנֵא (sane’, “to hate”) is that of rejection. Its antonym is also used in the line, “love,” which has the idea of choosing. So not choosing (i.e., hating) wisdom amounts to choosing (i.e., loving) death.
[9:1] 78 sn Chapter 9 forms the conclusion of the lengthy introduction to the book. Both wisdom and folly will make their final appeals; and both appeal to the simpletons. Wisdom offers life with no mention of pleasure; folly offers pleasure with no mention of death. The first twelve verses concern accepting wisdom: the invitation of wisdom (1-6), the description of the responses (7-11), and the consequence (12). Verses 13-18 concern accepting folly: the invitation (13-17) and the consequence (18).
[9:1] 79 sn Wisdom is personified as a wise woman. She has prepared a house and established it on seven pillars. This is a reference to the habitable world (e.g., 8:31). For the equation of the house and the world, e.g., 8:29; Job 38:6; and Psalm 104:5 (also G. Boström, Proverbiastudien [LUÅ], 1-14). The “seven pillars” have been variously interpreted, but since seven is a number for completeness and sacredness, the idea seems to be that wisdom produced a perfect world.
[9:2] 80 tn Heb “she has killed her killing.” Cf. KJV “hath killed her beasts”; NAB “has dressed her meat”; NASB “has prepared her food.”
[9:2] 81 sn Wisdom has prepared a sumptuous banquet in this house and sends out her maids to call the simple to come and eat (M. Lichtenstein, “The Banquet Motif in Keret and in Proverbs 9,” JANESCU 1 [1968/69]: 19-31). The figures of meat and wine represent the good teaching of wisdom that will be palatable and profitable (implied comparisons). Compare Isaiah 55:1-2 and John 6:51, 55 for similar uses of the figures. The idea of mixing wine could refer to the practice of mixing wine with spices or with water (as the LXX text assumes; e.g., Prov 23:30; Isa 5:22). Mixed wine was the most intoxicating; thus, her wisdom is attractive. All the imagery lets the simple know that what wisdom has to offer is marvelous.
[9:3] 82 tn The text uses two synonymous terms in construct to express the superlative degree.
[9:4] 83 tn Heb “lacking of heart she says to him.” The pronominal suffix is a resumptive pronoun, meaning, “she says to the lacking of heart.”
[9:4] 85 tn Heb “heart”; cf. NIV “to those who lack judgment.”
[9:5] 86 tn The construction features a cognate accusative (verb and noun from same root). The preposition בּ (bet) has the partitive use “some” (GKC 380 §119.m).
[9:5] 87 tn The final verb actually stands in a relative clause although the relative pronoun is not present; it modifies “wine.”
[9:5] sn The expressions “eat” and “drink” carry the implied comparison forward; they mean that the simple are to appropriate the teachings of wisdom.
[9:6] 88 tn There are two ways to take this word: either as “fools” or as “foolish ways.” The spelling for “foolishness” in v. 13 differs from this spelling, and so some have taken that as an indicator that this should be “fools.” But this could still be an abstract plural here as in 1:22. Either the message is to forsake fools (i.e., bad company; cf. KJV, TEV) or forsake foolishness (cf. NAB, NASB, NIV, NCV, NRSV, NLT).
[9:6] 89 tn The two imperatives are joined with vav; this is a volitive sequence in which result or consequence is expressed.
[9:6] 90 tn The verb means “go straight, go on, advance” or “go straight on in the way of understanding” (BDB 80 s.v. אָשַׁר).
[9:7] 91 tn The active participle יֹסֵר (yoser) describes one who tries to correct by means of instruction and discipline; it is paralleled by the Hiphil participle which refers to someone who rebukes or reproves another. Anyone trying this on these types of people would be inviting trouble.
[9:7] 92 tn Heb “receives for himself.”
[9:7] 93 tn The word means “dishonor” or “disgrace.” It is paralleled with מוּמוֹ (mumo), translated “abuse.” The latter term means “blemish,” although some would emend the text to read “reproach.” The MT is figurative but not impossible to interpret: Whoever tries to rebuke a wicked person will receive only insults and perhaps physical attack.
[9:7] 94 tn The verb “receives” is supplied in the translation for the sake of clarity and smoothness.
[9:8] 95 tn In view of the expected response for reproof, the text now uses a negated jussive to advise against the attempt. This is paralleled antithetically by the imperative in the second colon. This imperative is in an understood conditional clause: “if you reprove a wise person.”
[9:8] 96 tn Heb “lest he hate you.” The particle פֶּן (pen, “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.”
[9:9] 97 tn The noun “instruction” does not appear in the Hebrew text, but is supplied in the translation.
[9:9] 98 sn The parallelism shows what Proverbs will repeatedly stress, that the wise person is the righteous person.
[9:9] 99 tn The Hiphil verb normally means “to cause to know, make known”; but here the context suggests “to teach” (so many English versions).
[9:9] 100 tn The term “his” does not appear in the Hebrew text, but is supplied for the sake of smoothness and clarity.
[9:10] 101 sn The difference between תְּחִלַּת (tÿkhillat) here and רֵאשִׁית (re’shit) of 1:7, if there is any substantial difference, is that this term refers to the starting point of wisdom, and the earlier one indicates the primary place of wisdom (K&D 16:202).
[9:10] 102 tn Heb “fear of the
[9:10] 103 tn Heb “knowledge of the Holy One” (so ASV, NAB, NASB, NIV, NRSV).
[9:10] 104 tn The word is in the plural in the Hebrew (literally “holy ones”; KJV “the holy”). It was translated “holy men” in Tg. Prov 9:10. But it probably was meant to signify the majestic nature of the
[9:11] 105 tn The preposition בּ (bet) here may have the causal sense (R. J. Williams, Hebrew Syntax, 45, §247), although it could also be means (Williams, 44, §243).
[9:11] 106 tn The verb וְיוֹסִיפוּ (vÿyosifu) is the Hiphil imperfect, third masculine plural; but because there is no expressed subject the verb may be taken as a passive.
[9:12] 107 tn The text simply has the preposition לְ (lamed) with a suffix; but this will be the use of the preposition classified as “interest,” either for advantage or disadvantage (R. J. Williams, Hebrew Syntax, 48-49, §271).
[9:12] 108 tn The perfect tense is here in a conditional clause because of the conjunction following the first colon of the verse that begins with “if.” The perfect tense then lays down the antithetical condition – “if you mock,” or “if you are a mocker.”
[9:12] 109 tn The use of the imperfect tense here could be the simple future tense (cf. NASB, NRSV “you…will bear it”), but the obligatory nuance is more appropriate – “you must bear it.” These words anticipate James’ warnings that the words we speak will haunt us through life (e.g., James 3:1-12).
[9:12] 110 tc The LXX has an addition: “Forsake folly, that you may reign forever; and seek discretion and direct understanding in knowledge.”
[9:13] 111 tn Heb “a woman of foolishness.” This could be translated as “foolish woman,” taking the genitive as attributive (cf. KJV, ASV, NRSV). But in view of the contrast with the personification of wisdom, this word probably also represents a personification and so can be taken as a genitive of apposition, the woman who is folly, or “the woman, Folly” (cf. NIV). For clarity and stylistic reasons the word “called” has been supplied in the translation.
[9:13] 112 tn The meaning of the word comes close to “riotous.” W. McKane describes her as restless and rootless (Proverbs [OTL], 366).
[9:13] 113 tn The noun means “foolishness” (cf. KJV “simple”; NAB “inane”). Here it could be classified as a metonymy of adjunct, or as a predictive apposition (when a substantive is used in place of a noun; see R. J. Williams, Hebrew Syntax, 15, §67).
[9:13] 114 tn The ignorance here in Proverbs must be moral ignorance. But see D. W. Thomas for the idea that the verb means “become still,” “be at rest,” yielding here the idea of restless (“A Note on בַל־יָדְעָה in Proverbs 913,” JTS 4 [1953]: 23-24).
[9:13] 115 tc The text of v. 13 has been difficult for translators. The MT has, “The foolish woman is boisterous, simplicity, and knows not what.” The LXX reads, “A foolish and impudent woman comes to lack a morsel, she who knows not shame.” The Syriac has, “a woman lacking in discretion, seductive.” Tg. Prov 9:13 translates it, “a foolish woman and a gadabout, ignorant, and she knows not good.” The Vulgate has, “a woman foolish and noisy, and full of wiles, and knowing nothing at all.”
[9:15] 116 tn The infinitive construct “calling out” functions epexegetically in the sentence, explaining how the previous action was accomplished.
[9:15] 117 tn The term “her” does not appear in the Hebrew text, but is supplied for the sake of clarity and smoothness.
[9:15] 118 tn The noun is a genitive of location after the construct participle. Its parallel word is also an adverbial accusative of location.
[9:15] 119 tn The participle modifies the participle in the first colon. To describe the passers-by in this context as those “who go straight” means that they are quiet and unwary.
[9:16] 120 tn This expression is almost identical to v. 4, with the exception of the addition of conjunctions in the second colon: “and the lacking of understanding and she says to him.” The parallel is deliberate, of course, showing the competing appeals for those passing by.
[9:17] 121 sn The offer is not wine and meat (which represented wisdom), but water that is stolen. The “water” will seem sweeter than wine because it is stolen – the idea of getting away with something exciting appeals to the baser instincts. In Proverbs the water imagery was introduced earlier in 5:15-19 as sexual activity with the adulteress, which would seem at the moment more enjoyable than learning wisdom. Likewise bread will be drawn into this analogy in 30:20. So the “calling out” is similar to that of wisdom, but what is being offered is very different.
[9:17] 122 tn Heb “bread of secrecies.” It could mean “bread [eaten in] secret places,” a genitive of location; or it could mean “bread [gained through] secrets,” a genitive of source, the secrecies being metonymical for theft. The latter makes a better parallelism in this verse, for bread (= sexually immoral behavior) gained secretly would be like stolen water.
[9:18] 123 tn Heb “he does not know.”
[9:18] 124 sn The “dead” are the Rephaim, the “shades” or dead persons who lead a shadowy existence in Sheol (e.g., Prov 2:18-19; Job 3:13-19; Ps 88:5; Isa 14:9-11). This approximates an “as-if” motif of wisdom literature: The ones ensnared in folly are as good as in Hell. See also Ptah-hotep’s sayings (ANET 412-414).
[9:18] 125 tc The LXX adds to the end of v. 18: “But turn away, linger not in the place, neither set your eye on her: for thus will you go through alien water; but abstain from alien water, drink not from an alien fountain, that you may live long, that years of life may be added to you.”
[9:18] sn The text has “in the depths of Sheol” (בְּעִמְקֵי שְׁאוֹל, bÿ’imqe shÿ’ol). The parallelism stresses that those who turn to this way of life are ignorant and doomed. It may signal a literal death lying ahead in the not too distant future, but it is more likely an analogy. The point is that the life of folly, a life of undisciplined, immoral, riotous living, runs counter to God’s appeal for wisdom and leads to ruin. That is the broad way that leads to destruction.
[21:1] 126 sn “Heart” is a metonymy of subject; it signifies the ability to make decisions, if not the decisions themselves.
[21:1] 127 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] 128 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
[21:2] 129 tn Heb “in his own eyes.” The term “eyes” is a metonymy for estimation, opinion, evaluation.
[21:2] 130 tn Heb “weighs” (so NASB, NIV, NRSV); NLT “examines”; NCV, TEV “judges.”
[21:2] 131 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
[21:3] 132 tn The Niphal participle בָּחַר (bakhar, “to choose”) means “choice to the
[21:3] 133 sn The
[21:4] 134 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] 135 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] 136 tn The term “lead” is supplied in the translation.
[21:5] 137 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] 138 tn Heb “lack; need; thing needed”; NRSV “to want.”
[21:6] 139 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] 140 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] 141 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] 142 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] 143 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] 144 tn Heb “violence of the wicked.” This is a subjective genitive: “violence which the wicked do.”
[21:7] 145 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] 146 tn Heb “they refuse to do justice” (so ASV); NASB “refuse to act with justice.”
[21:8] 147 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] 148 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] 149 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] 150 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] 151 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] 152 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] 153 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] 154 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] 155 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] 156 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] 157 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] 158 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] 159 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] 160 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] 161 tn Heb “to evil” (i.e., catastrophe); cf. NLT “to disaster.”
[21:13] 162 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] 163 sn “Cry” here would be a metonymy of effect for the cause, the cause being the great needs of the poor.
[21:13] 164 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] 165 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] 166 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] 167 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] 168 tn The repetition of the term “subdues” in the second line is supplied in the translation.
[21:14] 169 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] 170 tn The Qal infinitive construct עֲשׂוֹת (’asot) functions as the subject of the sentence.
[21:15] 171 tn The term “brings” is supplied in the translation; many English versions supply a simple copula (“is”).
[21:15] 172 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] 173 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] 174 tn Or “prudence”; KJV, NASB, NIV, NRSV “understanding”; NLT “common sense.”
[21:16] 175 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] 176 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] 177 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] 178 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] 179 tn The phrase “will be” is supplied in the translation.
[21:17] 180 tn Heb “a man of poverty”; NRSV “will suffer want.”
[21:17] 181 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] 182 tn The term “become” is supplied in the translation.
[21:18] 183 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] 184 tn Or “treacherous” (so ASV, NASB, NLT); NIV “the unfaithful.”
[21:18] 185 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] 186 tn The Hebrew form שֶׁבֶת (shevet) is the infinitive construct of יָשַׁב (yashav), functioning as the subject of the sentence.
[21:19] 187 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] 188 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] 189 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] 190 tn Heb “a fool of a man.”
[21:20] 191 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] 192 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] 193 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] 194 tn Heb “The wise [one/man].”
[21:22] 195 tn The Qal perfect tense of עָלָה (’alah) functions in a potential nuance. Wisdom can be more effectual than physical strength.
[21:22] 196 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] 197 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] 198 sn “Mouth” and “tongue” are metonymies of cause, signifying what one says (cf. NCV, TEV, CEV).
[21:23] 199 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] 200 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] 201 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] 202 tn The word יָהִיר (yahir) means “haughty,” that is, to be or show oneself to be presumptuous or arrogant.
[21:24] 203 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] 204 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] 205 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] 206 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] 207 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] 208 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] 209 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] 210 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] 211 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] 212 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] 213 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] 214 tn Heb “a witness of lies,” an attributive genitive.
[21:28] 215 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] 216 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] 217 tn Heb “a wicked man.”
[21:29] 218 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] 219 tn The “upright” is an independent nominative absolute; the pronoun becomes the formal (emphatic) subject of the verb.
[21:29] 220 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] 221 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] 222 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] 223 tn Heb “of the
[22:1] 224 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] 225 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] 226 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] 227 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] 228 tn Heb “all.” The
[22:3] 229 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] 230 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] 231 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] 232 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] 233 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] 234 tn “Humility” is used here in the religious sense of “piety”; it is appropriately joined with “the fear of the
[22:4] 235 tn Heb “the fear of the
[22:5] 236 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] 237 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
[22:6] 238 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] 239 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
[22:6] 240 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] 241 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] 242 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] 243 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] 244 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] 245 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] 246 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] 247 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] 248 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] 249 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] 250 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] 251 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] 252 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] 253 sn The “eyes of the
[22:12] 254 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
[22:12] 255 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] 256 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] 257 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] 258 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] 259 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] 260 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] 261 tn Heb “the one who is cursed by the
[22:14] 262 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
[22:15] 263 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] 264 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] 265 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] 266 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] 267 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] 268 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] 269 tn Heb “knowledge” (so KJV, NASB); in this context it refers to the knowledge that is spoken by the wise, hence “instruction.”
[22:18] 270 tn Or “when” (so NIV).
[22:18] 271 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] 272 tn The term “and” does not appear in the Hebrew but is supplied in the translation.
[22:18] 273 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] 274 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] 275 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] 276 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] 277 tn The term “sayings” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity.
[22:21] 278 tn Heb “to cause you to know the truth of words of truth” (NASB similar).
[22:21] 279 tn Heb “to return true words”; NAB “a dependable report”; NIV “sound answers.”
[22:22] 280 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] 281 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] 282 tn The construction uses the verb יָרִיב (yariv) with its cognate accusative. It can mean “to strive,” but here it probably means “to argue a case, plead a case” (cf. KJV, NASB, NIV, NRSV). How the
[22:23] 283 tn The verb קָבַע (qava’, “to rob; to spoil; to plunder”) is used here in both places to reflect the principle of talionic justice. What the oppressors did to the poor will be turned back on them by the
[22:24] 284 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] 285 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] 286 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] 287 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] 288 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] 289 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] 290 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] 291 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] 292 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] 293 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] 294 sn The fifth saying affirms that true skill earns recognition and advancement (cf. Instruction of Amenemope, chap. 30, 27:16-17 [ANET 424]).
[24:17] 295 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.
[24:11] 296 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.
[12:1] 297 sn Those who wish to improve themselves must learn to accept correction; the fool hates/rejects any correction.
[12:1] 298 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] 299 tn Heb “but he condemns”; the referent (the
[12:2] 300 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] 301 tn Heb “a man cannot be.”
[12:3] 302 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] 303 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] 304 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] 305 sn The metaphor of the “crown” emphasizes that such a wife is a symbol of honor and glory.
[12:4] 306 tn Heb “she”; the referent (the wife) has been specified in the translation for clarity.
[12:4] 307 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] 308 tn Heb “thoughts.” This term refers not just to random thoughts, however, but to what is planned or devised.
[12:5] 309 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] 310 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] 311 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] 312 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] 313 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] 314 tn Heb “and they are not.”
[12:7] 315 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] 317 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] 318 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] 319 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] 320 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] 321 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] 322 tn Heb “knows”; NLT “concerned for the welfare of.” The righteous take care of animals, not just people.
[12:10] 323 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] 324 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] 325 tn Heb “will have his fill of” or “will be satisfied with.”
[12:11] 326 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] 327 tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom (BDB 524 s.v. 3).
[12:12] 328 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] 329 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] 330 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] 331 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] 332 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] 333 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] 334 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] 335 tn Heb “the work of the hands of a man.”
[12:14] 336 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] 337 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] 338 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] 339 tn Heb “in his own eyes.”
[12:15] 340 tn Or “a wise person listens to advice” (cf. NIV, NRSV, TEV, CEV, NLT).
[12:16] 341 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] 342 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] 344 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] 345 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] 346 tn Heb “righteousness.”
[12:17] 347 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] 348 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] 349 tn The term בּוֹטֶה (boteh) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4; Num 30:7).
[12:18] 350 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] 351 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] 352 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] 353 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] 354 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] 355 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] 356 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] 357 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] 358 tn Heb “is not allowed to meet to the righteous.”
[12:21] 359 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
[12:21] 360 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] 361 tn Heb “an abomination of the
[12:22] 362 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] 363 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] 364 sn The contrast between “delight/pleasure” and “abomination” is emphatic. What pleases the
[12:23] 365 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] 366 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] 367 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] 368 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] 369 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] 370 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] 371 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] 372 tn Heb “will be for slave labor.” The term מַס (mas, “slave labor”) refers to a person forced into labor from slavery.
[12:25] 373 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] 374 tn Heb “the heart of a man.”
[12:25] 375 tn Heb “bows it [= his heart] down.” Anxiety weighs heavily on the heart, causing depression. The spirit is brought low.
[12:25] 376 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] 377 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] 378 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] 379 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] 380 tn Heb “the wealth of a man.”
[12:28] 381 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
[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).
[10:1] 382 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] 384 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] 386 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] 387 tn Heb “treasures of wickedness” (so KJV, ASV); NASB “Ill-gotten gains”; TEV “Wealth that you get by dishonesty.”
[10:2] 388 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] 389 tn Heb “death.” This could refer to literal death, but it is probably figurative here for mortal danger or ruin.
[10:3] 390 tn Heb “does not allow…to go hungry.” The expression “The
[10:3] 391 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] 392 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] 393 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] 394 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] 395 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] 396 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] 397 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] 398 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] 399 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] 400 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] 401 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] 402 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] 403 tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
[10:6] 404 tn Heb “covers.” Behind the speech of the wicked is aggressive violence (W. McKane, Proverbs [OTL], 422).
[10:6] 405 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] 406 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] 407 tn Heb “name.” The term “name” often functions as a metonymy of association for reputation (BDB 1028 s.v. שֵׁם 2.b).
[10:7] 408 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] 409 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] 410 tn Heb “commandments.”
[10:8] 411 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] 412 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] 413 tn Heb “he who walks.” The idiom is used widely in both OT and NT for conduct, behavior, or lifestyle.
[10:9] 414 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] 416 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] 417 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] 420 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] 421 tn Heb “mouth.” The word “mouth” is metonymy of cause, representing what the righteous say and teach.
[10:11] 422 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] 423 tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
[10:11] 424 tn Heb “covers.” Behind the speech of the wicked is aggressive violence (W. McKane, Proverbs [OTL], 422).
[10:11] 425 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] 426 sn This contrasts the wicked motivated by hatred (animosity, rejection) with the righteous motivated by love (kind acts, showing favor).
[10:12] 427 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] 428 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] 429 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] 430 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] 431 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] 432 tn Heb “wise men.”
[10:14] 433 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] 434 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] 435 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] 436 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] 437 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] 438 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] 439 tn Heb “is their poverty.”
[10:16] 440 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] 441 tn Heb “the recompense of the righteous.”
[10:16] 442 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] 443 tn Heb “the harvest of the wicked.”
[10:16] 444 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] 445 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] 446 tn The term is a genitive of location indicating the goal (IBHS 147-48 §9.5.2f).
[10:17] 447 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] 448 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] 449 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] 450 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] 451 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] 452 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] 453 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] 454 tn Heb “his lips” (so KJV, NAB, NASB); NIV “his tongue.” The term “lips” is a metonymy of cause for speech.
[10:20] 455 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] 456 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] 457 tn Or “pure”; Heb “choice.”
[10:20] 458 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] 459 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] 460 tn Heb “lips.” The term “lips” functions as a metonymy of cause for what is said (or in this case taught).
[10:21] 461 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] 462 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] 463 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] 464 tn The term בְּרָכָּה (bÿrakhah, “blessing”) refers to a gift, enrichment or endowment from the
[10:22] 465 tn Heb “of the
[10:22] 466 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] 467 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.
[10:23] 469 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] 470 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] 471 tn Heb “a man of discernment.”
[10:24] 472 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] 473 tn Heb “the desire of the righteous.” The noun צַדִּיק (tsadiq, “righteous”) is a subjective genitive.
[10:24] 474 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] 475 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] 476 tn Heb “the wicked are not”; ASV, NAB, NASB “is no more.”
[10:25] 477 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] 478 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] 479 tn The participle is plural, and so probably should be taken in a distributive sense: “to each one who sends him.”
[10:27] 480 tn Heb “the fear of the
[10:27] 481 tn Heb “days” (so KJV, ASV).
[10:27] 482 tn Heb “years.” The term “years” functions as a synecdoche of part (= years) for the whole (= lifespan).
[10:27] 483 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] 484 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] 485 tn Heb “will perish”; NAB “comes to nought.”
[10:29] 486 sn The “way of the
[10:29] 487 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] 488 tn Heb “for the one with integrity” (לַתֹּם, latom).
[10:29] 489 tn Or “ruin” (so NIV).
[10:29] 490 tn Heb “those who practice iniquity.”
[10:30] 491 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] 492 tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
[10:31] 493 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] 494 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] 495 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] 496 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] 497 sn The righteous say what is pleasing, acceptable, or delightful; but the wicked say perverse and destructive things.
[10:32] 498 tn Heb “lips.” The term “lips” is a metonymy of cause for what is said.
[12:26] 499 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).
