Amsal 6:6-19
Konteks6:6 Go to the ant, you sluggard; 1
observe its ways and be wise!
6:7 It has no commander,
overseer, or 2 ruler,
6:8 yet it prepares its food in the summer;
it gathers at the harvest what it will eat. 3
6:9 How long, you sluggard, will you lie there?
When will you rise from your sleep? 4
6:10 A little sleep, a little slumber,
a little folding of the hands to relax, 5
6:11 and your poverty will come like a robber, 6
and your need like an armed man. 7
6:12 A worthless and wicked person 8
walks around saying perverse 9 things; 10
6:13 he winks with his eyes,
signals with his feet,
and points with his fingers; 11
6:14 he plots evil with perverse thoughts 12 in his heart,
he spreads contention 13 at all times.
6:15 Therefore, his disaster will come suddenly;
in an instant 14 he will be broken, and there will be no remedy.
6:16 There are six things that the Lord hates,
even 15 seven 16 things that are an abomination to him: 17
6:17 haughty eyes, 18 a lying tongue, 19
and hands that shed innocent blood, 20
6:18 a heart that devises wicked plans, 21
feet that are swift to run 22 to evil,
6:19 a false witness who pours out lies, 23
and a person who spreads discord 24 among family members. 25
Amsal 8:13
Konteks8:13 The fear of the Lord is to hate 26 evil;
I hate arrogant pride 27 and the evil way
and perverse utterances. 28
Amsal 11:20
Konteks11:20 The Lord abhors 29 those who are perverse in heart, 30
but those who are blameless in their ways 31 are his delight. 32
Amsal 17:15
Konteks17:15 The one who acquits the guilty and the one who condemns the innocent 33 –
both of them are an abomination to the Lord. 34
Mazmur 18:26
Konteks18:26 You prove to be reliable 35 to one who is blameless,
but you prove to be deceptive 36 to one who is perverse. 37
Lukas 16:15
Konteks16:15 But 38 Jesus 39 said to them, “You are the ones who justify yourselves in men’s eyes, 40 but God knows your hearts. For what is highly prized 41 among men is utterly detestable 42 in God’s sight.
[6:6] 1 sn The sluggard (עָצֵל, ’atsel) is the lazy or sluggish person (cf. NCV “lazy person”; NRSV, NLT “lazybones”).
[6:7] 2 tn The conjunction vav (ו) here has the classification of alternative, “or” (R. J. Williams, Hebrew Syntax, 71, §433).
[6:8] 3 tc The LXX adds a lengthy section at the end of the verse on the lesson from the bee: “Or, go to the bee and learn how diligent she is and how seriously she does her work – her products kings and private persons use for health – she is desired and respected by all – though feeble in body, by honoring wisdom she obtains distinction.” The Greek translator thought the other insect should be mentioned (see C. H. Toy, Proverbs [ICC], 124).
[6:8] tn Heb “its food.”
[6:9] 4 sn The use of the two rhetorical questions is designed to rebuke the lazy person in a forceful manner. The sluggard is spending too much time sleeping.
[6:10] 5 sn The writer might in this verse be imitating the words of the sluggard who just wants to take “a little nap.” The use is ironic, for by indulging in this little rest the lazy one comes to ruin.
[6:11] 6 tn Heb “like a wayfarer” or “like a traveler” (cf. KJV). The LXX has “swiftness like a traveler.” It has also been interpreted as a “highwayman” (cf. NAB) or a “dangerous assailant.” W. McKane suggests “vagrant” (Proverbs [OTL], 324); cf. NASB “vagabond.” Someone traveling swiftly would likely be a robber.
[6:11] 7 tn The Hebrew word for “armed” is probably connected to the word for “shield” and “deliver” (s.v. גָּנַן). G. R. Driver connects it to the Arabic word for “bold; insolent,” interpreting its use here as referring to a beggar or an insolent man (“Studies in the Vocabulary of the Old Testament, IV,” JTS 33 [1933]: 38-47).
[6:12] 8 sn The terms describe one who is both worthless and wicked. Some suggest that בְּלִיַּעַל (bÿliyya’al) is a compound of the negative בְּלִי (bÿli) and a noun יַעַל (ya’al, “profit; worth”). Others suggest that the root is from בַּעַל (ba’al, “lord [of goats]”) or a derivative of בָּלַע (bala’) with reduplication (“confusion” or “engulfing ruin”), or a proper name from Babylonian Bililu. See B. Otzen, TDOT 2:131-36; and D. W. Thomas, “בְּלִיַּעַל in the Old Testament,” Biblical and Patristic Studies in Memory of Robert Pierce Casey, 11-19. Whatever the etymology, usage shows that the word describes people who violate the law (Deut 15:9; Judg 19:22; 1 Kgs 21:10, 13; Prov 16:27; et al.) or act in a contemptuous and foolish manner against cultic observance or social institutions (1 Sam 10:27; 25:17; 30:22); cf. NRSV “a scoundrel and a villain” (NAB and NIV similar). The present instruction will focus on the devious practice of such wicked and worthless folk.
[6:12] 9 tn Heb “crooked” or “twisted.” This term can refer to something that is physically twisted or crooked, or something morally perverse. Cf. NAB “crooked talk”; NRSV “crooked speech.”
[6:12] 10 tn Heb “walks around with a perverse mouth.” The term “mouth” is a metonymy of cause, an organ of speech put for what is said. This is an individual who says perverted or twisted things.
[6:13] 11 sn The sinister sign language and gestures of the perverse individual seem to indicate any kind of look or gesture that is put on and therefore a form of deception if not a way of making insinuations. W. McKane suggests from the presence of חֹרֵשׁ (khoresh) in v. 14 that there may be some use of magic here (Proverbs [OTL], 325).
[6:14] 12 tn The noun is an adverbial accusative of manner, explaining the circumstances that inform his evil plans.
[6:14] 13 tn The word “contention” is from the root דִּין (din); the noun means “strife, contention, quarrel.” The normal plural form is represented by the Qere, and the contracted form by the Kethib.
[6:15] 14 tn This word is a substantive that is used here as an adverbial accusative – with suddenness, at an instant.
[6:16] 15 tn The conjunction has the explicative use here (R. J. Williams, Hebrew Syntax, 71, §434).
[6:16] 16 sn This saying involves a numerical ladder, paralleling six things with seven things (e.g., also 30:15, 18, 21, 24, 29). The point of such a numerical arrangement is that the number does not exhaust the list (W. M. Roth, “The Numerical Sequence x / x +1 in the Old Testament,” VT 12 [1962]: 300-311; and his “Numerical Sayings in the Old Testament,” VT 13 [1965]: 86).
[6:17] 18 sn The expression “high/ lofty [רָמוֹת, ramot] eyes” refers to a proud look suggesting arrogant ambition (cf. NCV “a proud look”). The use of “eyes” is a metonymy of adjunct, the look in the eyes accompanying the attitude. This term “high” is used in Num 15:30 for the sin of the “high hand,” i.e., willful rebellion or defiant sin. The usage of “haughty eyes” may be illustrated by its use with the pompous Assyrian invader (Isa 10:12-14) and the proud king of the book of Daniel (11:12). God does not tolerate anyone who thinks so highly of himself and who has such ambition.
[6:17] 19 tn Heb “a tongue of deception.” The genitive noun functions attributively. The term “tongue” functions as a metonymy. The term is used of false prophets who deceive (Jer 14:14), and of a deceiver who betrays (Ps 109:2). The
[6:17] 20 sn The hands are the instruments of murder (metonymy of cause), and God hates bloodshed. Gen 9:6 prohibited shedding blood because people are the image of God. Even David being a man of blood (in war mostly) was not permitted to build the Temple (1 Chr 22:8). But shedding innocent blood was a greater crime – it usually went with positions of power, such as King Manasseh filling the streets with blood (2 Kgs 21:16), or princes doing it for gain (Ezek 22:27).
[6:18] 21 tn Heb “heart that devises plans of wickedness.” The latter term is an attributive genitive. The heart (metonymy of subject) represents the will; here it plots evil schemes. The heart is capable of evil schemes (Gen 6:5); the heart that does this is deceitful (Prov 12:20; 14:22).
[6:18] 22 tc The MT reads “make haste to run,” that is, be eager to seize the opportunity. The LXX omits “run,” that is, feet hastening to do evil. It must have appeared to the LXX translator that the verb was unnecessary; only one verb occurs in the other cola.
[6:18] sn The word “feet” is here a synecdoche, a part for the whole. Being the instruments of movement, they represent the swift and eager actions of the whole person to do some harm.
[6:19] 23 sn The
[6:19] 24 sn Dissension is attributed in Proverbs to contentious people (21:9; 26:21; 25:24) who have a short fuse (15:8).
[6:19] 25 tn Heb “brothers,” although not limited to male siblings only. Cf. NRSV, CEV “in a family”; TEV “among friends.”
[6:19] sn These seven things the
[8:13] 26 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] 27 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] 28 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).
[11:20] 29 tn Heb “an abomination of the
[11:20] 30 sn The word עִקְּשֵׁי (“crooked; twisted; perverted”) describes the wicked as having “twisted minds.” Their mentality is turned toward evil things.
[11:20] 31 tn Heb “those who are blameless of way.” The noun דֶּרֶךְ (derekh, “way”) is a genitive of specification: “blameless in their way.”
[11:20] 32 sn The noun means “goodwill, favor, acceptance, will”; it is related to the verb רָצַה (ratsah) which means “to be pleased with; to accept favorably.” These words are used frequently in scripture to describe what pleases the
[17:15] 33 tn Heb “he who justifies the wicked and and he who condemns the righteous” (so NASB). The first colon uses two Hiphil participles, מַצְדִּיק (matsdiq) and מַרְשִׁיעַ (marshia’). The first means “to declare righteous” (a declarative Hiphil), and the second means “to make wicked [or, guilty]” or “to condemn” (i.e., “to declare guilty”). To declare someone righteous who is a guilty criminal, or to condemn someone who is innocent, are both abominations for the Righteous Judge of the whole earth.
[17:15] 34 tn Heb “an abomination of the
[18:26] 36 tn The Hebrew verb פָתַל (patal) is used in only three other texts. In Gen 30:8 it means literally “to wrestle,” or “to twist.” In Job 5:13 it refers to devious individuals, and in Prov 8:8 to deceptive words.
[18:26] 37 tn The adjective עִקֵּשׁ (’iqqesh) has the basic nuance “twisted, crooked,” and by extension refers to someone or something that is morally perverse. It appears frequently in Proverbs, where it is used of evil people (22:5), speech (8:8; 19:1), thoughts (11:20; 17:20), and life styles (2:15; 28:6). A righteous king opposes such people (Ps 101:4).
[18:26] sn Verses 25-26 affirm God’s justice. He responds to people in accordance with their moral character. His response mirrors their actions. The faithful and blameless find God to be loyal and reliable in his dealings with them. But deceivers discover he is able and willing to use deceit to destroy them. For a more extensive discussion of the theme of divine deception in the OT, see R. B. Chisholm, “Does God Deceive?” BSac 155 (1998): 11-28.
[16:15] 38 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[16:15] 39 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[16:15] 40 tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anqrwpo") is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.
[16:15] 41 tn Or “exalted.” This refers to the pride that often comes with money and position.
[16:15] 42 tn Or “is an abomination,” “is abhorrent” (L&N 25.187).
