Proverbs 10:1-22:16

New English Translation

Footnotes

1. Proverbs 10:1 sn Beginning with ch. 10 there is a difference in the form of the material contained in the book of Proverbs. No longer are there long admonitions, but the actual proverbs, short aphorisms dealing with right or wrong choices. Other than a few similar themes grouped together here and there, there is no arrangement to the material as a whole. It is a long collection of approximately 400 proverbs.
2. Proverbs 10:1 tn Heb “son.”
3. Proverbs 10:1 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.
4. Proverbs 10:1 tn Heb “son.”
5. Proverbs 10:1 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.
6. Proverbs 10:2 tn Heb “treasures of wickedness” (so KJV, ASV); NASB “Ill-gotten gains”; TEV “Wealth that you get by dishonesty.”
7. Proverbs 10:2 sn The term “righteousness” here means honesty (cf. TEV). Wealth has limited value even if gained honestly, but honesty delivers from mortal danger.
8. Proverbs 10:2 tn Heb “death.” This could refer to literal death, but it is probably figurative here for mortal danger or ruin.
9. Proverbs 10:3 tn Heb “does not allow…to go hungry.” The expression “The Lord does not allow the appetite of the righteous to go hungry” is an example of tapeinosis—a figurative expression stated in the negative to emphasize the positive: The Lord satisfies the appetite of the righteous.
10. Proverbs 10:3 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.
11. Proverbs 10:3 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.).
12. Proverbs 10:3 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).
13. Proverbs 10:4 tn Heb “a palm of slackness.” The genitive noun רְמִיָּה (r^emiyyah, “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.
14. Proverbs 10:4 tc The MT reads רָאשׁ (raʾsh, “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.tn Heb “causes poverty.” The expression is literally, “the palm of slackness causes poverty.”
15. Proverbs 10:4 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.
16. Proverbs 10:4 tn Heb “makes rich” (so NASB, NRSV). The Hiphil verb is used in a causative sense; literally, “the hand of the diligent makes rich.”
17. Proverbs 10:5 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.
18. Proverbs 10:5 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.
19. Proverbs 10:5 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.
20. Proverbs 10:5 tn Heb “a son who acts shamefully.”
21. Proverbs 10:6 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”).
22. Proverbs 10:6 tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
23. Proverbs 10:6 tn Heb “covers.” Behind the speech of the wicked is aggressive violence (W. McKane, Proverbs [OTL], 422).
24. Proverbs 10:6 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).
25. Proverbs 10:7 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.
26. Proverbs 10:7 tn Heb “name.” The term “name” often functions as a metonymy of association for reputation (BDB 1028 s.v. שֵׁם 2.b).
27. Proverbs 10:7 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.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.
28. Proverbs 10:8 tn Heb “the wise of mind.” The noun לֵב (lev, “mind, heart”) functions as a genitive of specification: “wise in the mind” or “wise-minded.” Cf. “wise hearted” NASB, ESV, NRSV; “wise in heart” KJV, NIV. The term לֵב (lev) represents the person in this case (a synecdoche of part for the whole) because it is the seat of thinking and wisdom.
29. Proverbs 10:8 tn Heb “commandments.”
30. Proverbs 10:8 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.
31. Proverbs 10:8 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.
32. Proverbs 10:9 tn Heb “he who walks.” The idiom is used widely in both OT and NT for conduct, behavior, or lifestyle.
33. Proverbs 10:9 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.
34. Proverbs 10:9 tn Heb “walks.”
35. Proverbs 10:9 tn Heb “he who perverts his ways” (so NASB); NIV “who takes crooked paths” (NLT similar). The Piel participle מְעַקֵּשׁ (m^eʿaqqesh) 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.
36. Proverbs 10:10 tn The participle (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.
37. Proverbs 10:10 tn Heb “the eye.”
38. Proverbs 10:10 tn Heb “gives.”
39. Proverbs 10:10 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, ʾevil) refers to someone who despises knowledge and discernment.
40. Proverbs 10:11 tn Heb “mouth.” The word “mouth” is metonymy of cause, representing what the righteous say and teach.
41. Proverbs 10:11 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.
42. Proverbs 10:11 tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
43. Proverbs 10:11 tn Heb “covers.” Behind the speech of the wicked is aggressive violence (W. McKane, Proverbs [OTL], 422).
44. Proverbs 10:11 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.”
45. Proverbs 10:12 sn This contrasts the wicked motivated by hatred (animosity, rejection) with the righteous motivated by love (kind acts, showing favor).
46. Proverbs 10:12 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).
47. Proverbs 10:13 tn Heb “on the lips” (so NAB, NASB, NRSV). The term “lips” is a metonymy of cause for the words spoken by the lips.
48. Proverbs 10:13 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.
49. Proverbs 10:13 tn Heb “the one lacking of mind.” The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (i.e., thinking), and so refers to discernment, wisdom, good sense.
50. Proverbs 10:13 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 גֵּו (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.
51. Proverbs 10:14 tn Heb “wise men.”
52. Proverbs 10:14 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.
53. Proverbs 10:14 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 (ʾevil, “foolishness”) functions as an attributive adjective: “a foolish mouth” = foolish speech.
54. Proverbs 10:14 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.
55. Proverbs 10:15 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.
56. Proverbs 10:15 tn Heb “a city of his strength.” The genitive עֹז (ʿoz, “strength”) functions as an attributive genitive: “strong city” = “fortified city.” This phrase is a metaphor; wealth protects its possessors against adversity like a fortified city. Such wealth must be attained by diligence and righteous means (e.g., 13:8; 18:23; 22:7).
57. Proverbs 10:15 tn Heb “the ruin of the poor.” The term דַּלִּים (dallim, “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.
58. Proverbs 10:15 tn Heb “is their poverty.”
59. Proverbs 10:16 tn Heb “recompense” (so NAB); NASB, NIV “wages.” The noun פְּעֻלַּה (p^eʿullah) 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.
60. Proverbs 10:16 tn Heb “the recompense of the righteous.”
61. Proverbs 10:16 tn Heb “harvest.” The term תְּבוּאַת (t^evuʾat, “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).
62. Proverbs 10:16 tn Heb “the harvest of the wicked.”
63. Proverbs 10:16 tn Heb “sin.” The term חַטָּאת (khattaʾt, “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.
64. Proverbs 10:17 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).
65. Proverbs 10:17 tn The term is a genitive of location indicating the goal (IBHS 147-48 §9.5.2f).
66. Proverbs 10:17 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.
67. Proverbs 10:18 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).
68. Proverbs 10:18 tn Heb “causes to go out.” The Hiphil of יָצָא (yatsaʾ) 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.
69. Proverbs 10:18 tn The word דִבָּה (dibbah) means “whispering; defamation; evil report” (BDB 179 s.v.). Cf. NAB “accusations”; TEV “gossip.”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).
70. Proverbs 10:18 tn Heb “he is a fool.” The independent personal pronoun הוּא (huʾ, “he”) is used for emphasis. This is reflected in the translation as “certainly.”
71. Proverbs 10:19 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.
72. Proverbs 10:19 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).
73. Proverbs 10:19 tn Heb “his lips” (so KJV, NAB, NASB); NIV “his tongue.” The term “lips” is a metonymy of cause for speech.
74. Proverbs 10:20 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.
75. Proverbs 10:20 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.
76. Proverbs 10:20 tn Or “pure”; Heb “choice.”
77. Proverbs 10:20 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).
78. Proverbs 10:20 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.
79. Proverbs 10:21 tn Heb “lips.” The term “lips” functions as a metonymy of cause for what is said (or in this case taught).
80. Proverbs 10:21 tn The verb רָעָה (raʿah) means “to feed” or “to shepherd” (e.g., Gen 48:15). What they say will meet the needs of many.
81. Proverbs 10:21 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.
82. Proverbs 10:21 tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (i.e., thinking), and so refers to discernment, wisdom, good sense.
83. Proverbs 10:22 tn The term בְּרָכָה (b^erakhah, “blessing”) refers to a gift, enrichment or endowment from the Lord.
84. Proverbs 10:22 tn Heb “of the Lord.” The term יְהוָה (y^ehvah, “the Lord”) functions here as a genitive of source.
85. Proverbs 10:22 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.
86. Proverbs 10:22 tn Heb “toil.” The noun עֶצֶב (ʿetsev) 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.
87. Proverbs 10:22 tn Heb “with.”
88. Proverbs 10:23 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 (ʿasah, “to do”) here means “to carry out (a plan)” (BDB 794 s.v.).
89. Proverbs 10:23 tn Heb “like sport” (so NASB, NRSV). The noun שְׂחוֹק (s^ekhoq, “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.
90. Proverbs 10:23 tn Heb “a man of discernment.”
91. Proverbs 10:24 tn Heb “the dread of the wicked.” The noun רָשָׁע (rashaʿ, “wicked”) is a subjective genitive. The noun מְגוֹרַת (m^egorat) 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.
92. Proverbs 10:24 tn Heb “the desire of the righteous.” The noun צַדִּיק (tsadiq, “righteous”) is a subjective genitive.
93. Proverbs 10:24 tn Heb “it will give.” When used without an expressed subject, the verb יִתֵּן (yitten) has a passive nuance: “it will be granted.”
94. Proverbs 10:25 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.
95. Proverbs 10:25 tn Heb “the wicked are not”; ASV, NAB, NASB “is no more.”
96. Proverbs 10:25 tn Heb “a foundation forever”; NLT “have a lasting foundation.” 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.
97. Proverbs 10:26 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.
98. Proverbs 10:26 tn The participle is plural, and so probably should be taken in a distributive sense: “to each one who sends him.”
99. Proverbs 10:27 tn Heb “the fear of the Lord.” The term יְהוָה (y^ehvah, “the Lord”) functions as an objective genitive.
100. Proverbs 10:27 tn Heb “days” (so KJV, ASV).
101. Proverbs 10:27 tn Heb “years.” The term “years” functions as a synecdoche of part (= years) for the whole (= lifespan).
102. Proverbs 10:27 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.
103. Proverbs 10:28 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.
104. Proverbs 10:29 tc The LXX reads “the fear of the Lord.”sn The “way of the Lord” is an idiom for God’s providential administration of life; it is what the Lord does (“way” being a hypocatastasis).
105. Proverbs 10:29 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.
106. Proverbs 10:29 tc Heb “for the one with integrity” (לַתֹּם, lattom). The versions appear to read לְתַם (l^etam) “for the blameless.”
107. Proverbs 10:29 tn Or “ruin” (so NIV).
108. Proverbs 10:29 tn Heb “those who practice iniquity.”
109. Proverbs 10:30 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.
110. Proverbs 10:31 tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
111. Proverbs 10:31 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.).
112. Proverbs 10:31 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.
113. Proverbs 10:31 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.
114. Proverbs 10:32 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.
115. Proverbs 10:32 sn The righteous say what is pleasing, acceptable, or delightful, but the wicked say perverse and destructive things.
116. Proverbs 10:32 tn Heb “lips.” The term “lips” is a metonymy of cause for what is said.
117. Proverbs 11:1 tn Heb “an abomination of the Lord.” The term יְהוָה (y^ehvah, “the Lord”) is a subjective genitive.
118. Proverbs 11:1 tn Heb “scales of deception.” The genitive is attributive: “deceptive scales.” This refers to dishonesty in the market where silver was weighed in the scales. God condemns dishonest business practices (Deut 25:13-16; Lev 19:35-36), as did the ancient Near East (ANET 388, 423).
119. Proverbs 11:1 tn Heb “a perfect stone.” שָׁלֵם (shalem) can mean “intact, whole, perfect.” Stones were used for measuring amounts of silver on the scales and so were critical to the integrity of economic translations. Someone might cheat by tampering with the scale or the stones. The Lord is pleased with a proper stone that has not been tampered with because it represents integrity of process in the marketplace.
120. Proverbs 11:2 tn Heb “presumptuousness, over-confidence.” This term is from the root זִיד (zid) which means “to be presumptuous, arrogant, impudent” in the Qal, or to behave with such characteristics in the Hiphil.
121. Proverbs 11:2 tn Heb “Pride came, then shame came.” The verbs are a perfect and a preterite with vav consecutive of בּוֹא (boʾ, “to enter; to come”). Because the second verb is sequential to the first, the first may be subordinated as a temporal clause. Proverbs in Hebrew utilize the past tense as a prototypical example. English also does so, although less frequently, as in “curiosity killed the cat.”
122. Proverbs 11:2 sn This proverb does not state how the disgrace will come, but affirms that it will follow pride. The proud will be brought down.
123. Proverbs 11:2 tn The term “came” does not appear in the Hebrew, but is supplied in the translation from parallelism.
124. Proverbs 11:2 tn Heb “modesty”; KJV, ASV “the lowly.” The adjective צְנוּעִים (ts^enuʿim, “modest”) is used as a noun; this is an example of antimeria in which one part of speech is used in the place of another (see E. W. Bullinger, Figures of Speech, 491-506), e.g., “Let the dry [adjective] appear!” = dry land (Gen 1:9). The root צָנַע (tsanaʿ, “to be modest; to be humble”) describes those who are reserved, retiring, modest. The plural form is used for the abstract idea of humility.
125. Proverbs 11:3 sn This contrasts two lifestyles, affirming the value of integrity. The upright live with integrity—blamelessness—and that integrity leads them in success and happiness. Those who use treachery will be destroyed by it.
126. Proverbs 11:3 tn The verb בָּגַד (bagad) means “to act treacherously, with duplicity, or to betray.”
127. Proverbs 11:3 tc The form is a Kethib/Qere reading. The Qere, יְשָׁדֵּם (y^eshoddem), is a Qal imperfect of שָׁדַד (shadad, “to devastate”) and is supported by the versions. The syntactically difficult Kethib, וְשַׁדָּם (v^eshaddam), is a Qal perfect consecutive prefixed with the conjunction vav.
128. Proverbs 11:4 sn The “day of wrath” refers to divine punishment in this life (R. N. Whybray, Proverbs [CBC], 67; e.g., also Job 21:30; Ezek 7:19; Zeph 1:18). Righteousness and not wealth is more valuable in anticipating judgment.
129. Proverbs 11:5 tn The Piel form of the verb יָשַׁר (yashar) means “to make straight, smooth or easy.” The concrete image is about making a road level and smooth; it represents an easier way of life. It does not mean an easy life in all respects, but means that integrity removes some obstacles and hardships in life, and integrity is the right choice for how to live.
130. Proverbs 11:5 sn The wicked may think that they can make their way through life easier by their wickedness, but instead it will at some point bring them down.tn The masculine singular pronouns have been replaces with third person plural pronouns for the sake of style.
131. Proverbs 11:6 sn The contrast is between being rescued or delivered (נָצַל, natsal) and being captured (לָכַד, lakhad). Righteousness is freeing; [evil] desires are enslaving.
132. Proverbs 11:6 tn The verb לָכַד (lakhad) means “to capture, trap, overpower.” Here it is passive; cf. NIV, TEV “are trapped,” NASB, NKJV “caught,” ESV, NRSV “taken captive.”
133. Proverbs 11:6 tc The Hebrew text has the singular construct form וּבְהַוַּת (uv^ehavvat) which may be from I הַוָּה (havvah, “desire of”) or II הַוָּה (havvah, “disaster of, destruction of”). The line would read “but in the desire of…” (cf. NLT “the ambition of… entraps them”) or “but in the disaster of the treacherous they will be caught.” The BHS editors propose repointing the word to the plural absolute form וּבְהַוֹּת (uv^ehavvot) resulting in “the treacherous will be ensnared in [their] desires” or “the treacherous will be caught in disasters.” The LXX has a singular form, but it does not represent a Hebrew construct form and not necessarily the same word as the MT: “ungodliness will fall into [the hands of] unrighteousness” or “encounters injustice.”
134. Proverbs 11:7 tc The LXX alters the proverb to speak first of the righteous: “When the righteous dies, hope does not perish; but the boasting by the ungodly perishes.” The spirit of the saying is similar to the Hebrew. Perhaps the LXX translators wanted to see the hope of the righteous fulfilled in the world to come. However, they may have tried to address the conceptual problem that arises from a literal reading of the Hebrew, “when a wicked person dies, hope perishes.” The LXX has “hope does not perish.” If the Hebrew text they used read “not,” they may have inferred that the proverb should talk about the righteous. If a “not” were restored to the Hebrew, it would then contrast true hope from hope in power: “When a wicked person dies, hope (itself) does not perish; but expectation based on power has perished.” But note that the LXX text of Proverbs is generally loose as a translation and sometimes has apparent substitutions.tn The pronoun “his” does not occur in the Hebrew text, but has been added to help make sense of the Masoretic text.
135. Proverbs 11:7 tn The imperfect verb can be present or future tense. It states a general truth which typically occurs in the given circumstances. sn The subject of this proverb is the hope of the wicked. His expectations die with him (Ps 49). Any hope for long life and success borne of wickedness will be disappointed.
136. Proverbs 11:7 tc There are several suggested changes for this word אוֹנִים (ʾonim, “vigor” or “strength”). Rashi, a Jewish scholar who lived a.d. 1040-1105, suggests that the word refers to children, a meaning implied from Gen 49:3. This would mean that even his children would not benefit from his wickedness. Tg. Prov 11:7 rendered it “who practice crookedness,” deriving it from a root which means “wickedness.” A similarly spelled word אָוֶן (ʾaven) and a similarly sounding word עָוֹן (ʿavon) can each refer to sin or wickedness. However the first does not occur in the plural and the second is feminine, no neither are likely to stand behind this masculine plural noun.tn Heb “the hope of strength,” meaning hope based on power, is a genitive of cause or source.
137. Proverbs 11:7 tn The use of the Hebrew perfect verb as a perfective, showing the continuing results of an event in the past, emphasizes the finality of the situation. The hope associated with the wicked person is now gone.
138. Proverbs 11:8 tn The verb is the Niphal perfect from the first root חָלַץ (khalats), meaning “to draw off; to withdraw,” and hence “to be delivered.” The saying uses a perfect verb for past time followed by a preterite with vav consecutive. In so doing, the perspective of the proverb is that of a sage telling the student of a situation which has happened, and is prototypical of what will happen again.
139. Proverbs 11:8 tn Heb “The wicked came [= arrived] in his place,” meaning the place of trouble that the righteous was delivered from. Cf. NASB “the wicked takes his place”; NRSV “the wicked get into it instead”; NIV “it comes on the wicked instead.” The verb is a preterite with vav consecutive and should be past time. On the one hand the sage has seen this take place and the student should expect it to happen again. From another angle, the proverb says that the trouble, which a righteous person appears to be headed for, could actually be prepared for the wicked.
140. Proverbs 11:9 tn Heb “with his mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
141. Proverbs 11:9 sn The Hebrew word originally meant “impious, godless, polluted, profane.” It later developed the idea of a “hypocrite” (Dan 11:32), one who conceals his evil under the appearance of godliness or kindness. This one is a false flatterer.
142. Proverbs 11:9 sn The verb שָׁחַת (shakhat) means “to destroy; to ruin” (e.g., the destruction of Sodom in Gen 13:10). The imperfect tense is probably not an habitual imperfect (because the second colon shows exceptions), but probably a progressive imperfect (“this goes on”) or potential imperfect (“they can do this”).
143. Proverbs 11:9 sn The antithetical proverb states that a righteous person can escape devastating slander through knowledge. The righteous will have sufficient knowledge and perception to see through the hypocrisy and avoid its effect.
144. Proverbs 11:10 tn The text has “in the good [בְּטוֹב, b^etov] of the righteous,” meaning when they do well, when they prosper. Cf. NCV, NLT “succeed”; TEV “have good fortune.”
145. Proverbs 11:10 sn The verb תַּעֲלֹץ (taʿalots, “to rejoice; to exult”) is paralleled with the noun רִנָּה (rinnah, “ringing cry”). The descriptions are hyperbolic, except when the person who dies is one who afflicted society (e.g., 2 Kgs 11:20; Esth 8:15). D. Kidner says, “However drab the world makes out virtue to be, it appreciates the boon of it in public life” (Proverbs [TOTC], 91).
146. Proverbs 11:11 tn Heb “the blessing of the upright.” This expression features either an objective or subjective genitive. It may refer to the blessing God gives the upright (which will benefit society) or the blessing that the upright are to the city. The latter fits the parallelism best: The blessings are the beneficent words and deeds that the righteous perform.
147. Proverbs 11:11 tn Heb “mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for counsel, as the parallelism suggests.
148. Proverbs 11:11 sn What the wicked say has a disastrous effect on society, endangering, weakening, demoralizing, and perverting with malicious and slanderous words. Wicked leaders, in particular, can bring destruction on a city by their evil counsel.
149. Proverbs 11:12 tn Heb “despises” (so NASB) or “belittles” (so NRSV). The participle בָּז (baz, from בּוּז, buz) means “to despise; to show contempt for” someone. It reflects an attitude of pride and judgmentalism. In view of the parallel line, in this situation it would reflect perhaps some public denunciation of another person.sn According to Proverbs (and the Bible as a whole) how one treats a neighbor is an important part of righteousness. One was expected to be a good neighbor, and to protect and safeguard the life and reputation of a neighbor.
150. Proverbs 11:12 tn Heb “lacking of mind.” The term לֵב (lev, “mind, heart”) refers by metonymy to what one does with the mind (i.e., thinking), and so refers to discernment, wisdom, good sense.
151. Proverbs 11:12 tn Heb “a man of discernment.”
152. Proverbs 11:12 sn The verb translated “keeps silence” (יַחֲרִישׁ, yakharish) means “holds his peace.” Rather than publicly denouncing another person’s mistake or folly, a wise person will keep quiet about it (e.g., 1 Sam 10:27). A discerning person realizes that the neighbor may become an opponent and someday retaliate.
153. Proverbs 11:13 tn Heb “going about in slander.” This expression refers to a slanderer. The noun means “slander” and so “tale-bearer” (so KJV, ASV, NASB), “informer.” The related verb (רָכַל, rakhal) means “to go about” from one person to another, either for trade or for gossip.
154. Proverbs 11:13 tn The participle מְגַלֶּה (m^egalleh) means “uncovering” or “revealing” secrets.sn This is the intent of a person who makes disparaging comments about others—he cannot wait to share secrets that should be kept.
155. Proverbs 11:13 tn Heb “faithful of spirit.” This phrase describes the inner nature of the person as faithful and trustworthy. This individual will not rush out to tell whatever information he has heard, but will conceal it.
156. Proverbs 11:14 tn The word תַּחְבֻּלוֹת (takhbulot, “guidance; direction”) is derived from the root I חָבַל (khaval, “rope-pulling” and “steering” or “directing” a ship; BDB 286 s.v.). Thus spiritual guidance is like steering a ship, here the ship of state (R. N. Whybray, Proverbs [CBC], 68; Prov 1:5). Advice is necessary for the success of a nation.
157. Proverbs 11:14 tn Heb “victory.” This term תְּשׁוּעָה (t^eshuʿah) means “salvation” or “victory” (BDB 448 s.v.); cf. NAB, TEV “security”; NRSV, NLT “safety.” Here, it connotes “success” as the antithesis of the nation falling. The setting could be one of battle or economics. Victory or success will be more likely with good advice. This assumes that the counselors are wise.
158. Proverbs 11:15 sn The “stranger” could refer to a person from another country or culture, as it often does, but it could also refer to an unknown Israelite, with the idea that the individual stands outside the known and respectable community.
159. Proverbs 11:15 tn The sentence begins with the Niphal imperfect and the cognate (רַע־יֵרוֹעַ, raʿ yeroaʿ), stressing that whoever does this “will certainly suffer hurt.” The hurt in this case will be financial responsibility for a bad risk.
160. Proverbs 11:15 tn Heb “hates.” The term שֹׂנֵא (soneʾ) means “to reject,” and here “to avoid.” The participle is substantival, functioning as the subject of the clause. The next participle, תֹקְעִים (toq^eʿim, “striking hands”), is its object, telling what is hated. The third participle בּוֹטֵחַ (boteach, “is secure”) functions verbally.
161. Proverbs 11:15 tn Heb “striking.” The term “hands” does not appear in the Hebrew text, but is implied. The imagery here is shaking hands to seal a contract. It does not refer to greeting people with a handshake or exclude all business agreements.
162. Proverbs 11:15 tn The participle בּוֹטֵחַ (boteakh) means to “be secure, confident, safe, or care free.” In this verse it applies specifically to the issue of putting up security for another, not all the rest of life. A person who avoids this bad decision has no worries about its consequences.
163. Proverbs 11:16 tn Heb “a woman of grace.” The genitive חֵן (khen, “grace”) functions as an attributive adjective. The contrast is between “a gracious woman” (אֵשֶׁת־חֵן, ʾeshet khen), a woman who is not only graceful but generous, and “powerful men,” a term usually having a bad sense, such as tyrants or ruthless men.
164. Proverbs 11:16 tn Heb “those who are terrifying.” The term עָרִיץ (ʿarits) refers to a person who strikes terror into the hearts of his victims. The term refers to a ruthless person who uses violence to overcome his victims (BDB 792 s.v.). Cf. ASV, NASB, NLT “violent men”; NRSV “the aggressive.”
165. Proverbs 11:16 tc The LXX adds: “She who hates virtue makes a throne for dishonor; the idle will be destitute of means.” This reading is followed by several English versions (e.g., NAB, NEB, NRSV, TEV). C. H. Toy concludes that MT provides remnants of the original, but that the LXX does not provide the full meaning (Proverbs [ICC], 229).sn The implication is that the ruthless men will obtain wealth without honor, and therefore this is not viewed as success by the writer.
166. Proverbs 11:17 tn Heb “man of kindness,” “of loyalty,” or “of loyal love.”sn This contrasts the “kind person” and the “cruel person” (one who is fierce, cruel), showing the consequences of their dispositions.
167. Proverbs 11:17 tn The term גֹּמֶל (gomel) means “to deal fully [or “adequately”] with” someone or something. The kind person will benefit himself.
168. Proverbs 11:17 tn Heb “his own soul.” The term נֶפֶשׁ (nefesh, “soul”) is used as a synecdoche of part (= soul) for the whole (= person): “himself” (BDB 660 s.v. 4).
169. Proverbs 11:17 tn Heb “brings trouble to his flesh.”sn There may be a conscious effort by the sage to contrast “soul” and “body”: He contrasts the benefits of kindness for the “soul” (translated “himself”) with the trouble that comes to the “flesh/body” (translated “himself”) of the cruel.
170. Proverbs 11:18 tn The form is the masculine singular adjective used as a substantive.
171. Proverbs 11:18 tn Heb “makes” (so NAB).
172. Proverbs 11:18 tn Heb “wages of deception.”sn Whatever recompense or reward the wicked receive will not last, hence, it is deceptive (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 88).
173. Proverbs 11:18 sn The participle “sowing” provides an implied comparison (the figure is known as hypocatastasis) with the point of practicing righteousness and inspiring others to do the same. What is sown will yield fruit (1 Cor 9:11; 2 Cor 9:6; Jas 3:18).
174. Proverbs 11:18 tn The term “reaps” does not appear in the Hebrew but has been supplied in the translation from context for the sake of smoothness.
175. Proverbs 11:18 tn Heb “true” (so NASB, NRSV); KJV, NAB, NIV “sure.”
176. Proverbs 11:18 sn A wordplay (paronomasia) occurs between “deceptive” (שָׁקֶר, shaqer) and “reward” (שֶׂכֶר, sekher), underscoring the contrast by the repetition of sounds. The wages of the wicked are deceptive; the reward of the righteous is sure.
177. Proverbs 11:19 tn Heb “the veritable of righteousness.” The adjective כֵּן (ken, “right; honest; veritable”) functions substantivally as an attributive genitive, meaning “veritable righteousness” = true righteousness (BDB 467 s.v. 2; HALOT 482 s.v. I כֵּן 2.b). One medieval Hebrew ms, LXX, and Syriac read בֵּן (ben), “son of righteousness.” That idiom, however, usually introduces bad qualities (“son of worthlessness”). Others interpret it as “righteousness is the foundation of life.” KB identifies the form as a participle and reads it as “steadfast in righteousness,” but the verb does not otherwise exist in the Qal. W. McKane reads it as כָּן (kan, from כּוּן, kun) and translates it “strive after” life (Proverbs [OTL], 435).
178. Proverbs 11:19 tn Heb “is to life.” The expression “leads to” does not appear in the Hebrew text, but the idiom implies it; it is supplied in the translation for smoothness.
179. Proverbs 11:19 tn The phrase “pursues it” does not appear in the Hebrew but has been supplied in the translation from context.
180. Proverbs 11:19 sn “Life” and “death” describe the vicissitudes of this life but can also refer to the situation beyond the grave. The two paths head in opposite directions.
181. Proverbs 11:20 tn Heb “an abomination of the Lord.” The term יְהוָה (y^ehvah, “the Lord”) functions as a subjective genitive. Cf. NIV “detests”; NCV, TEV, CEV, NLT “hates.”
182. Proverbs 11:20 sn The word עִקְּשֵׁי (ʿiqq^eshe, “crooked; twisted; perverted”) describes the wicked as having “twisted minds.” Their mentality is turned toward evil things.
183. Proverbs 11:20 tn Heb “those who are blameless of way.” The noun דֶּרֶךְ (derekh, “way”) is a genitive of specification: “blameless in their way.”
184. Proverbs 11:20 sn The noun means “goodwill, favor, acceptance, will”; it is related to the verb רָצַה (ratsah) which means “to be pleased with; to accept favorably.” These words are used frequently in scripture to describe what pleases the Lord, meaning, what he accepts. In particular, sacrifices offered properly find acceptance with God (Ps 51:19). Here the lifestyle that is blameless pleases him.
185. Proverbs 11:21 tn The expression “hand to hand” refers the custom of striking hands to confirm an agreement (M. Anbar, “Proverbes 11:21; 16:15; יד ליד, «sur le champ»,” Bib 53 [1972]: 537-38). Tg. Prov 11:21 interprets it differently: “he who lifts up his hand against his neighbor will not go unpunished.”
186. Proverbs 11:21 tn Heb The verb נָקָה (naqah) means “to be clean; to be empty.” In the Niphal it means “to be free of guilt; to be clean; to be innocent,” and therefore “to be exempt from punishment” (BDB 667 s.v. Niph). The phrase “will not go unpunished” (cf. NAB, NASB, NIV, NRSV) is an example of tapeinosis (a negative statement that emphasizes the positive opposite statement): “will certainly be punished” (cf. TEV, CEV, NLT).
187. Proverbs 11:21 tn Heb “the seed of the righteous.” This is an idiom that describes a class of people who share the nature of righteousness (e.g., Isa 1:4; 65:23). The word “seed” (hypocatastasis) means “offspring.” Some take it literally, as if it meant that the children of the righteous will escape judgment (Saadia, a Jewish scholar who lived a.d. 882-942). The LXX translates it in a different sense: “he that sows righteousness will receive a faithful reward.”
188. Proverbs 11:21 tn The verb נִמְלָט (nimlat) is a Niphal, which usually has a reflexive meaning “to escape,” but can also have a passive meaning “to be delivered.” By implication the person escapes from harm, whether the threat of harm or the harmful situation he or she is already in. The verb form could be either a perfect or a participle (because the pausal accent makes them look identical). The perfect means “have escaped/been delivered,” while the participle would be present tense, “escape/are delivered.”sn This proverb uses antithetic parallelism, presenting opposite people with opposite outcomes described by opposite verb forms. In contrast to how things may look at the moment, the sage assures the student about the future of the wicked using the imperfect verb. They may look like they are getting away free, but in the end they will not. On the other hand, using the perfect verb, he assures the student of the benefit that he has seen for the righteous—they have escaped. This is something that really has occurred and is prototypical of what can be expected. Further, by contrasting the evil person with the descendants of the righteous, the sage expands the range of benefit received from righteous living.
189. Proverbs 11:22 tn The proverb makes a comparison by means of a verbless clause; the words “like… is…” are added in English for the sake of style.
190. Proverbs 11:22 tn Heb “turns away [from].”
191. Proverbs 11:22 tn Heb “taste.” The term can refer to physical taste (Exod 16:31), intellectual discretion (1 Sam 25:33), or ethical judgment (Ps 119:66). Here it probably means that she has no moral sensibility, no propriety, no good taste.sn By means of the parallelism, one who rejects discretion is like a swine. If that person has beauty, its value is wasted on and overshadowed by their “piggishness.”
192. Proverbs 11:23 tc The MT reads עֶבְרָה (ʿevrah, “wrath”) implying that whatever the wicked hope it turns out that they receive wrath. The LXX reads ἀπολεῖται (apoleitai, “will perish”) which might reflect an underlying Hebrew of אָבְדָה (ʾav^edah) “it has perished,” which is also attested in at least one Medieval manuscript. The difference involves two letters similar in sound, א and ע (ʾaleph and ʿayin), and two similar in appearance, ד and ר (dalet and resh). This would be similar to Prov 10:28, which uses the imperfect of the same root, “the expectation of the wicked perishes.”
193. Proverbs 11:24 tn Heb “There is one who scatters.” The participle מְפַזֵּר (m^efazzer, “one who scatters”) refers to charity rather than farming or investments (and is thus a hypocatastasis). Cf. CEV “become rich by being generous.”
194. Proverbs 11:24 tn Heb “increases.” The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God’s economy.
195. Proverbs 11:24 tn Heb “more than what is right.” This one is not giving enough, but saving for himself.
196. Proverbs 11:24 tn Heb “comes to lack.” The person who withholds will come to the diminishing of his wealth. The verse uses hyperbole to teach that giving to charity does not make anyone poor, and neither does refusal to give ensure prosperity.
197. Proverbs 11:25 tn Heb “the soul of blessing.” The genitive functions attributively. “Blessing” refers to a gift (Gen 33:11) or a special favor (Josh 15:19). The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.
198. Proverbs 11:25 tn Heb “will grow fat.” Drawing on the standard comparison of fatness and abundance (Deut 32:15), the term means “become rich, prosperous.”
199. Proverbs 11:25 tn The verb מַרְוֶה (marveh, “to be saturated; to drink one’s fill”) draws a comparison between providing water for others with providing for those in need (e.g., Jer 31:25; Lam 3:15). The kind act will be reciprocated.
200. Proverbs 11:25 tn The phrase “for others” does not appear in the Hebrew but is implied by the causative Hiphil verb which normally takes a direct object; it is elided in the Hebrew for the sake of emphasis. It is supplied in the translation for the sake of clarity and smoothness.
201. Proverbs 11:25 tn This verb also means “to pour water,” and so continues the theme of the preceding participle: The one who gives refreshment to others will be refreshed. BDB 924 s.v. רָוָה lists the form יוֹרֶא (yoreʾ) as a Hophal imperfect of רָוָה (ravah) and translates it “will himself also be watered” (cf. KJV, ASV, NASB). HALOT notes that some manuscripts have יוֹרֶה (yoreh) and treats it as “an alternate form of I רָוָה” (see HALOT 436 s.v. II ירה). The editors of BHS cite the Syriac evidence and suggest the line should read “the one who curses will be cursed,” taking the verbs as forms of אָרַר (ʾarar, “to curse”).
202. Proverbs 11:26 tn The direct object suffix on the verb picks up on the emphatic absolute phrase: “they will curse him—the one who withholds grain.”
203. Proverbs 11:26 sn The proverb refers to a merchant who holds back his grain from the free market to raise prices when there is a great need for the produce. It is assumed that merchants are supposed to have a social conscience.
204. Proverbs 11:26 tn Heb “but a blessing is for the head of the one who sells.” The parallelism with “curse” suggests that בְּרָכָה (b^erakhah) “blessing” means “praise.”
205. Proverbs 11:26 tn Heb “for the head of the one who sells.” The term “head” functions as a synecdoche of part (= head) for the whole (= person). The head is here emphasized because it is the “crowning” point of praise. The direct object (“it”) is not in the Hebrew text but is implied.
206. Proverbs 11:27 tn Two separate words are used here for “seek.” The first is שָׁחַר (shakhar, “to seek diligently”) and the second is בָּקַשׁ (baqash, “to seek after; to look for”). Whoever is seeking good is in effect seeking favor—from either God or man (e.g., Ps 5:12; Isa 49:8).
207. Proverbs 11:27 tn The participle דֹּרֵשׁ (doresh) means “to seek; to inquire; to investigate.” A person generally receives the consequences of the kind of life he seeks.
208. Proverbs 11:27 tn The verb is the imperfect tense, third feminine singular, referring to “evil,” the object of the participle.
209. Proverbs 11:28 sn The implication from the parallelism is that the righteous do not trust in their own riches, but in the Lord.
210. Proverbs 11:28 tn Heb “leafage” or “leaf” (cf. KJV “as a branch”); TEV “leaves of summer”; NLT “leaves in spring.” The simile of a leaf is a figure of prosperity and fertility throughout the ancient Near East.
211. Proverbs 11:29 tn The verb עָכַר (ʿakhar, “to trouble”) refers to actions which make life difficult for one’s family (BDB 747 s.v.). He will be cut out of the family inheritance.
212. Proverbs 11:29 tn Heb “his house.” The term בֵּית (bet, “house”) is a synecdoche of container (= house) for its contents (= family, household).
213. Proverbs 11:29 tn Heb “the wind” (so KJV, NCV, NLT); NAB “empty air.” The word “wind” (רוּחַ, ruakh) refers to what cannot be grasped (Prov 27:16; Eccl 1:14, 17). The figure is a hypocatastasis, comparing wind to what he inherits—nothing he can put his hands on. Cf. CEV “won’t inherit a thing.”
214. Proverbs 11:29 sn The “fool” here is the “troubler” of the first half. One who mismanages his affairs so badly so that there is nothing for the family may have to sell himself into slavery to the wise. The ideas of the two halves of the verse are complementary.
215. Proverbs 11:29 tn Heb “the wise of mind.” The noun לֵב (lev, “mind, heart”) functions as a genitive of specification: “wise in the mind” or “wise-minded.” Cf. “wisehearted” NASB; “wise of heart” ESV, NKJV. The term לֵב represents the person in this case (a synecdoche of part for the whole) because it is the seat of thinking and wisdom; see BDB 525 s.v. 7.
216. Proverbs 11:30 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.
217. Proverbs 11:30 tn Heb “tree of life” (so KJV, NAB, NIV, NRSV). The noun חַיִּים (khayyim, “life”) is genitive of product. What the righteous produce (“fruit”) is like a tree of life—a long and healthy life as well as a life-giving influence and provision for others.
218. Proverbs 11:30 tc The Leningrad Codex, one of the most authoritative witnesses to the Hebrew text, mistakenly vocalized ש as שׂ (sin) instead of שׁ (shin). The result, נְפָשׂוֹת (n^efasot), is not a word. Early printed editions of the Masoretic Text, other medieval Hebrew mss, read correctly נְפָשׁוֹת (n^efashot, “souls”).
219. Proverbs 11:30 tc The MT reads חָכָם (khakham, “wise”) and seems to refer to capturing (לָקַח, laqakh; “to lay hold of; to seize; to capture”) people with influential ideas (e.g., 2 Sam 15:6). An alternate textual tradition reads חָמָס (khamas) “violent” (reflected in the LXX and Syriac) and refers to taking away lives: “but the one who takes away lives (= kills people) is violent” (cf. NAB, NRSV, TEV). The textual variant was caused by orthographic confusion of ס (samek) and כ (kaf), and metathesis of מ (mem) between the second and third consonants. If the parallelism is synonymous, the MT reading fits; if the parallelism is antithetical, the alternate tradition fits. See D. C. Snell, “‘Taking Souls’ in Proverbs 11:30, ” VT 33 (1083): 362-65.
220. Proverbs 11:31 tc The LXX introduces a new idea: “If the righteous be scarcely saved” (reflected in 1 Pet 4:18). The Greek translation “scarcely” could have come from a Vorlage of בַּצָּרָה (batsarah, “deficiency” or “want”) or בָּצַּר (batsar, “to cut off; to shorten”) perhaps arising from confusion over the letters בָּאָרֶץ (baʾarets, “on the land/earth”). The verb “receive due” could only be translated “saved” by an indirect interpretation. See J. Barr, “בארץ ~ ΜΟΛΙΣ: Prov. XI.31, I Pet. IV.18, ” JSS 20 (1975): 149-64.
221. Proverbs 11:31 tn This construction is one of the “how much more” arguments—if this be true, how much more this (arguing from the lesser to the greater). The point is that if the righteous suffer for their sins, certainly the wicked will as well.
222. Proverbs 11:31 tn Heb “the wicked and the sinner.” The two terms may form a hendiadys with the first functioning adjectivally: “the wicked sinner.”
223. Proverbs 12:1 sn Those who wish to improve themselves must learn to accept correction; the fool hates/rejects any correction.
224. Proverbs 12:1 tn The word בַּעַר (baʿar, “stupid, brutish”) comes from בְּעִיר (b^eʿir, “beast, cattle). It refers to a lack of rationality (Ps 49:10; 73:22; 92:7; 30:2). The verbal derivative is used to convey “deficiency in moral and religious, rather than intellectual aspects” (NIDOTTE 679 s.v. בָּעַר).
225. Proverbs 12:2 tn Heb “but he condemns.” The referent (the Lord) has been specified in the translation for clarity.
226. Proverbs 12:2 tn Heb “a man of wicked plans.” The noun מְזִמּוֹת (m^ezimmot, “evil plans”) functions as an attributive genitive: “an evil-scheming man.” Cf. NASB “a man who devises evil”; NAB “the schemer.”
227. Proverbs 12:3 tn Heb “a man cannot be.”
228. Proverbs 12:3 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.
229. Proverbs 12:3 tn Heb “a root of righteousness.” The genitive צַדִּיקִים (tsaddiqim, “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; Pss 1:3; 92:13).
230. Proverbs 12:4 tn Heb “a wife of virtue”; NAB, NLT “a worthy wife.” This noble woman (אֵשֶׁת־חַיִל, ʾeshet 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, m^evishah; “one who causes shame”) or who lowers his standing in the community.
231. Proverbs 12:4 sn The metaphor of the “crown” emphasizes that such a wife is a symbol of honor and glory.
232. Proverbs 12:4 tn Heb “she”; the referent (the wife) has been specified in the translation for clarity.
233. Proverbs 12:4 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.
234. Proverbs 12:5 tn Heb “thoughts.” This term refers not just to random thoughts, however, but to what is planned or devised.
235. Proverbs 12:5 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.
236. Proverbs 12:6 tn Heb “are to ambush blood.” The infinitive construct אֱרָב (ʾerov, “to lie in wait”) expresses the purpose of their conversations. The proverb either compares their words to an ambush (cf. NAB, NRSV “are a deadly ambush”) or states what the content of their words is about.
237. Proverbs 12:6 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.
238. Proverbs 12:6 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.
239. Proverbs 12:7 tn The MT has an infinitive absolute “as to the overthrow of the wicked—they are [then] no more.” The verb הָפַך (haphakh) can mean “to turn” (change directions), “to turn something into something,” or “to overthrow” (particularly said of cities). The LXX interprets as “wherever the wicked turns he disappears.”sn This proverb is about the stability of the righteous in times of trouble.
240. Proverbs 12:7 tn Heb “and they are not.”
241. Proverbs 12:7 tn Heb “the house of the righteous.” The genitive צַדִּיקִים (tsaddiqim) 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.”
242. Proverbs 12:8 tn Heb “a man.”
243. Proverbs 12:8 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.
244. Proverbs 12:8 tn Heb “bent of mind.” The verb עָוָּה (ʿavah) occurs four times in the Niphal. In Isa 21:3 and Ps 38:6 it describes someone who is dazed or bewildered; in 1 Sam 20:30 it is derogatory, probably meaning moral perversity. Here it contrasts wisdom, so “bewildered” is likely, but it may also mean “perverse” (NASB, NRSV, NKJV), “warped” (NIV, NLT), “twisted” (ESV). The noun לֵב (lev, “mind, heart”) is a genitive of specification. It functions as a metonymy of association for “mind; thoughts” (BDB 524 s.v. 3) and “will; volition” (BDB 524 s.v. 4). This person does not perceive things as they are, and so makes wrong choices. His thinking is all wrong.
245. Proverbs 12:9 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.).
246. Proverbs 12:9 tn Or “who accomplishes [something] for himself.” This is another possible meaning of the Hebrew underlying the LXX (see below). All of the possible options suggest that this person still has something of their own in contrast to the pretentious person in the second half of the saying.tc The MT reads וְעֶבֶד לוֹ (v^eʿeved lo), which may mean “has a servant” or “is a servant for himself.” The LXX, Syriac, Vulgate and at least one Medieval Hebrew manuscript read the consonants as וְעֹבֵד לוֹ (v^eʿoved lo) “who serves (works for) himself.” The editors of BHS suggest a slight emendation to וַעֲבוּר לוֹ (vaʿavur lo) “and the produce belongs to him.” The meaning produce (cf. Josh 5:11) is a fitting parallel to “food” and the end of the verse, but the suggestion has no textual support.
247. Proverbs 12:9 tn Heb “who makes himself out to be important,” “who feigns importance,” or “to boast.” The verb is a Hitpael participle from כָּבֵד (kaved), “to be weighty; to be honored; to be important”). See BDB 458 s.v. כָּבֵד Hitp.2 and HALOT 456 s.v. כָּבֵד.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.
248. Proverbs 12:10 tn Heb “knows”; NLT “concerned for the welfare of.” For יָדַע (yadaʿ) meaning “to care for” see HALOT 391 s.v. Qal 4 and 7, NIDOTTE 401 s.v., and compare Job 9:21; Ps 1:6.
249. Proverbs 12:10 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.
250. Proverbs 12:11 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.
251. Proverbs 12:11 tn Heb “will have his fill of” or “will be satisfied with.”
252. Proverbs 12:11 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.”
253. Proverbs 12:11 tn Heb “lacking of mind.” The term לֵב (lev, “mind, heart”) refers by metonymy to thinking, and by extension to discernment, wisdom, good sense.
254. Proverbs 12:12 sn The contrast includes a contrast of verb forms, here the perfect verb “has desired,” next the imperfect verb “will yield [fruit].” The perfect verb leaves the wicked at the point of desire for a goal. He or she has [only] desired, but there is no implication of achievement. In contrast the righteous are described not in terms of their goal or desire, but their root, implying their foundation or character. Their focus is different but their root will yield fruit or be productive.
255. Proverbs 12:12 tn This line is difficult to interpret. BDB connects the term מְצוֹד (m^etsod) 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 (m^etsod) to II מְצוּדָה (m^etsudah, “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).
256. Proverbs 12:12 tc The MT reads יִתֵּן (yitten, “will give; gives,” without a direct object: “the root of the righteous gives.” The LXX reads “the root of the righteous endures” (cf. NAB). This suggests a Hebrew Vorlage of אֵיתָן (ʾetan, “constant; continual”; HALOT 44-45 s.v. I אֵיתָן 2) which would involve the omission of א (ʾalef) in the MT.tn Heb “will give/yield.” The verb נָתַן (natan) is used elsewhere in the phrase to “produce fruit” (e.g. Lev 25:19 of the land; Zech 8:12 of the vine). Yielding fruit can be a natural implication of healthy roots (cf. Ps. 1:3; Isa 11:1; Jer 12:2). The sage has probably left out specific mention of the word “fruit” to heighten the contrast between desiring a goal and receiving a result which is the byproduct of good character. However the omission may imply a text critical problem.
257. Proverbs 12:13 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. 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”]).
258. Proverbs 12:13 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).
259. Proverbs 12:13 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).
260. Proverbs 12:14 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.
261. Proverbs 12:14 tn Heb “the work of the hands of a man.”
262. Proverbs 12:14 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.
263. Proverbs 12:15 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.
264. Proverbs 12:15 sn The fool believes that his own plans and ideas are perfect or “right” (יָשָׁר, yashar); he is satisfied with his own opinion.
265. Proverbs 12:15 tn Heb “in his own eyes.”
266. Proverbs 12:15 tn Or “a wise person listens to advice” (cf. NIV, NRSV, TEV, CEV, NLT).
267. Proverbs 12:16 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.
268. Proverbs 12:16 tn Heb “on the day” or “the same day.”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).
269. Proverbs 12:16 tn Heb “shrewd.”
270. Proverbs 12:16 tn The range of meanings for the verb and the object suggest several possible interpretations of the last line. The verb כָּסָה (kasah) means “to cover” and may indicate hiding or ignoring something. The noun קָלוֹן (qalon) means “shame” and may refer to disgrace (something to be ashamed of) or to contempt or an insult given (shaming words). Several English translations view it as ignoring or overlooking an insult (NIV, ESV, NRSV). Others more ambiguously render it as covering or concealing dishonor or shame, where it is less clear whether the person conceals their own shame or someone else’s. And the LXX reads “a clever person conceals his own dishonor.” But these entail the three main possibilities: to ignore an insult given to you, to ignore something that could shame others, or to conceal something of your own that could be shameful. In a similar phrase in 12:23, the verb does not mean to ignore something.sn The contrast in this proverb could be that the prudent person overlooks the insult made by the fool in part one, bypasses the opportunity to expose something that would shame another (in contrast to the fool), or doesn’t give the opportunity for the fool to see what might be embarrassing. In contrast the fool cannot handle criticism well and/or announces dissatisfaction instinctively and quickly, without appropriate thought for others.
271. Proverbs 12:17 tn The text has “he pours out faithfully”; the word rendered “faithfully” or “reliably” (אֱמוּנָה, ʾemunah) is used frequently for giving testimony in court, and so here the subject matter is the reliable witness.
272. Proverbs 12:17 tn Heb “righteousness.”
273. Proverbs 12:17 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.
274. Proverbs 12:17 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.
275. Proverbs 12:18 tn The term בּוֹטֶה (boteh) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4; Num 30:7).
276. Proverbs 12:18 tn Heb “the tongue” (so NAB, NIV, NRSV). The term לָשׁוֹן (lashon, “tongue”) functions as a metonymy of cause for what is said.
277. Proverbs 12:18 tn Heb “[is] healing.” The term “brings” is supplied in the translation for the sake of clarity and smoothness.
278. Proverbs 12:18 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.
279. Proverbs 12:19 tn Heb “a lip of truth.” The genitive אֱמֶת (ʾemet, “truth”) functions as an attributive adjective: “truthful lip.” The term שְׂפַת (s^efat, “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.”
280. Proverbs 12:19 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.”
281. Proverbs 12:19 tn The verb אַרְגִיעָה (ʾargiʿah) is the Hiphil of the root רָגַע (ragaʿ). The number of homonyms of this root in Hebrew is debated. BDB lists it as a denominative of רֶגַע (regaʿ, “a moment”), with the Hiphil meaning “to make a twinkling” (BDB 920 s.v. I רָגַע). HALOT lists only one verbal root with a base meaning “to look for peace” and this phrase with the Hiphil meaning “as long as I grant rest” (HALOT 1188, s.v. רָגַע). Gesenius considers it to refer to blinking the eyes (GKC 321 § 108h). In any case it is agreed that this expression is an idiom for brevity, “only for a moment.”
282. Proverbs 12:20 tc Rather than the MT’s מִרְמָה (mirmah, “deceit”), the BHS editors suggest מֹרָה (morah, “bitterness, sorrow”) as a contrast to joy in the second half.
283. Proverbs 12:20 sn The contrast here is between “evil” (= pain and calamity) and “peace” (= social wholeness and well-being); see, e.g., Pss 34:14; 37:37.
284. Proverbs 12:20 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).
285. Proverbs 12:21 tn Hebrew places the negative with the verb (“all harm will not be…”), while English prefers to negate the noun (“no harm will…”). The proper nuance of אָוֶן (ʾaven) is debated. The noun can refer to disaster, injustice, or iniquity. It is not clear how neutrally the term may refer to disaster or how tightly it is tied to the consequence or result of wickedness. There is some question as to whether it can have a magical connotation, as in a spell or a curse. In Job, Eliphaz declares that אָוֶן (ʾaven) doesn’t come out of the dust (just happen); on the other hand, humankind is born to trouble (Job 5:6-7). Rashi, a Jewish scholar who lived a.d. 1040-1105, took the term as “wickedness,” and the clause as “the righteous will not be caught up in wickedness.”
286. Proverbs 12:21 tn The pual imperfect verb ‏יְאֻנֶּה (y^eʾunneh) is from a rare root occurring only 4 times in the Bible. In the only piel case, Exod 21:13, God makes something happen for someone. This implies that the pual is not simply “to happen to” but “made to happen to.” Some propose “be allowed to happen to.”sn Proverbial sayings are often general and not absolute. Clearly Job was a righteous person to whom harm happened (or was permitted to happen). And being righteous does not mean an exemption from all hardships that are not related to punishment. The proper nuance also depends on the understanding of “harm.” Perhaps the correct nuance is that God does not direct harms of punishment at the righteous. In the surrounding polytheistic countries, they believed that a god might make a mistake and punish the wrong person.
287. Proverbs 12:21 tn The expression מָלְאוּ רָע (mal^eʾu raʿ, “to be full of calamity/evil”) means (1) the wicked do much evil or (2) the wicked experience much calamity (cf. NAB, NIV, NRSV, NLT).
288. Proverbs 12:22 tn Heb “an abomination of the Lord.” The term יְהוָה (y^ehvah, “the Lord”) is a subjective genitive.
289. Proverbs 12:22 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.”
290. Proverbs 12:22 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.
291. Proverbs 12:22 sn The contrast between “delight/pleasure” and “abomination” is emphatic. What pleases the Lord is acting truthfully or faithfully.
292. Proverbs 12:23 tn Heb “a shrewd man” (so NAB); KJV, NIV “a prudent man”; NRSV “One who is clever.” sn A shrewd person knows how to use knowledge wisely, and restrains himself from revealing all he knows.
293. Proverbs 12:23 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, cf. 10:14; 17:27.
294. Proverbs 12:23 tn Heb “the mind of fools.” The לֵב (lev, “mind, heart”) is the place of thinking and so it is the both source of what is said and the place of discernment for what to say aloud.
295. Proverbs 12:23 tn Or “speak out foolishly.” The noun may be a direct object (folly) or an adverbial accusative (foolishly).sn The noun אִוֶּלֶת (ʾivvelet, “foolishness; folly”) is the antithesis of perception and understanding. It is related to the noun אֱוִּיל (ʾevvil, “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. W. McKane says that the more one speaks, the less he is able to speak effectively (Proverbs [OTL], 422). Cf. TEV “stupid people advertise their ignorance;” NLT “fools broadcast their folly.”
296. Proverbs 12:24 sn By their diligent work they succeed to management. The diligent rise to the top, while the lazy sink to the bottom.
297. Proverbs 12:24 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.
298. Proverbs 12:24 tn The term רְמִיָּה (r^emiyyah) can mean “slack, negligent, deceptive” (HALOT 1243 s.v.). By the feature of ellipsis and double duty we should probably understand it as “the hand of the negligent,” as a way of referring to a negligent person. The term refers to one who is not diligent, who perhaps tries deceive his employer about his work, which he has neglected.
299. Proverbs 12:24 tn The term מַס (mas) refers to forced or conscripted labor and is sometimes translated as “slave labor” (NIV, cf. NLT “slave”) but it is far from clear that it means slavery (see NIDOTTE 984 s.v.). The term certainly describes imposed work requirements. For Israelites within Israel it is elsewhere used only in connection to conscription to work on royal building projects making it like a form of taxation (forced labor has often been used in world history as taxation instead of money). The precise use of the term here is unclear because of general lack of information, but perhaps the lazy person will not earn enough money to meet obligations and be required to pay via forced labor.
300. Proverbs 12:25 tn The word “anxiety” (דְּאָגָה, d^eʾagah) combines anxiety and fear—anxious fear (e.g., Jer 49:23; Ezek 4:16; for the related verb see Ps 38:18; Jer 17:8).
301. Proverbs 12:25 tn Heb “bows it [= his heart] down.” Anxiety weighs heavily on the heart, causing depression. The spirit is brought low.
302. Proverbs 12:25 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.
303. Proverbs 12:25 tn Heb “makes it [= his heart] glad.” The similarly sounding terms יַשְׁחֶנָּה (yashkhennah, “weighs it down”) and יְשַׂמְּחֶנָּה (y^esamm^ekhennah, “makes it glad”) create a wordplay (paronomasia) that dramatically emphasizes the polar opposite emotional states: depression versus joy.
304. Proverbs 12:26 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. So perhaps, it means “searches out his neighbor/friend,” though this bypasses the preposition “from.” (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 מֵרָעָה, meraʿah] (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).
305. Proverbs 12:27 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.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.
306. Proverbs 12:27 tn Heb “the precious possession of a man, diligent.” The LXX reads “but a valuable possession [is] a pure man” while Rashi, a highly esteemed 11th century Rabbi, interpreted it as “a precious possession of a man is to be diligent” (R. Murphy, Proverbs [WBC] 88). The translation assumes that the word יָקָר (yaqar, “precious”) should either be a construct form or transposed into predicate position. The implication is not to desire or overvalue possessions themselves but to take care of what one has.
307. Proverbs 12:28 tc The MT has דֶרֶך נְתִיבָה (derekh n^etivah) “a way, a path.” The duplication of meaning is awkward. If the first word is repointed as a Qal participle (דֹּרֵך, dorekh) it could be understood as “treading a path [that leads to…].” The editors of BHS propose that the second word be emended to מְשׁוּבָה (m^eshuvah, “[way of] apostacy”) or תּוֹעֵבָה (toʿevah, “[way of] abomination”). The LXX reads “the ways of the revengeful [lead] to death.”
308. Proverbs 12:28 tc The consonants אל־מות (ʾl mvt) are vocalized by the MT as אַל־מָוֶת (ʾal mavet, “no death”), perhaps meaning immortality (“the journey of [her] path is no-death”). M. Dahood suggests that it means permanence (“Immortality in Proverbs 12:28, ” Bib 41 [1960]: 176-81). However, many medieval Hebrew mss and all the versions vocalize it as אֶל־מָוֶת (ʾel mavet), meaning “leads to death” (cf. NAB, NCV). W. McKane adopts this reading, and suggests that MT is a scribal change toward eternal life (Proverbs [OTL], 451-52). Others adopt this reading because they do not find the term “life” used in Proverbs for eternal life, nor do they find references to immortality elsewhere in Proverbs.
309. Proverbs 13:1 tc The MT reads “a wise son, discipline of a father.” Instead of מוּסָר (musar, “discipline”), G. R. Driver suggested reading this word as מְיֻסַּר (m^eyussar, “allows himself to be disciplined”); see his “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 174. A few Medieval Hebrew manuscripts, the LXX, and the Syriac read יִשְׁמַע (yishmaʿ) “a wise son listens to/obeys his father.” The translation, “accepts…discipline,” reflects the notion intended by either.
310. Proverbs 13:1 sn The “scoffer” is the worst kind of fool. He has no respect for authority, reviles worship of God, and is unteachable because he thinks he knows it all. The change to a stronger word in the second colon—“rebuke” (גָּעַר, gaʿar)—shows that he does not respond to instruction on any level. Cf. NLT “a young mocker,” taking this to refer to the opposite of the “wise son” in the first colon.
311. Proverbs 13:1 tn Heb “has not listened.” The perfect verb has been chosen to emphasize the past pattern of the scoffer.
312. Proverbs 13:2 tn Heb “lips” (so NIV); KJV “mouth.” The term “lips” is a metonymy of cause for what the lips produce: speech.
313. Proverbs 13:2 tn Heb “he eats [what is] good.”
314. Proverbs 13:2 tn Heb “the desire of the treacherous.” The verb בָּגַד (bagad), here a participle, means “to act treacherously, with duplicity, or to betray.”
315. Proverbs 13:2 tn The noun נֶפֶשׁ (nefesh, traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; BDB 660 s.v. 5.c) or (2) “desire” (e.g., Deut 12:20; Prov 13:4; 19:8; 21:10; BDB 660 s.v. 6.a).
316. Proverbs 13:2 tn Heb “violence.” The phrase “the fruit of” does not appear in the Hebrew but is implied by the parallelism. The term “violence” is probably a metonymy of cause: “violence” represents what violence gains—ill-gotten gains resulting from violent crime. The wicked desire what does not belong to them.tc The LXX reads “the souls of the wicked perish untimely.” The MT makes sense as it stands.
317. Proverbs 13:3 tn Heb “mouth” (so KJV, NAB). The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
318. Proverbs 13:3 tn Heb “opens wide his lips.” This is an idiom meaning “to be talkative” (BDB 832 s.v. פָּשַׂק Qal). Cf. NIV “speaks rashly”; TEV “a careless talker”; CEV “talk too much.”
319. Proverbs 13:3 tn Heb “ruin belongs to him.”sn Tight control over what one says prevents trouble (e.g., Prov 10:10; 17:28; Jas 3:1-12; Sir 28:25). Amenemope advises to “sleep a night before speaking” (5:15; ANET 422, n. 10). The old Arab proverb is appropriate: “Take heed that your tongue does not cut your throat” (O. Zockler, Proverbs, 134).
320. Proverbs 13:4 tn The noun נֶפֶשׁ (nefesh, traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; BDB 660 s.v. 5.c) or “desire” (e.g., Deut 12:20; Prov 19:8; 21:10; BDB 660 s.v. 6.a).
321. Proverbs 13:4 sn The contrast is between the “soul (= appetite) of the sluggard” (נַפְשׁוֹ עָצֵל, nafsho ʿatsel) and the “soul (= desire) of the diligent” (נֶפֶשׁ חָרֻצִים, nefesh kharutsim)—what they each long for.
322. Proverbs 13:4 tn The Hitpael verb means “to lust after; to crave.” A related verb is used in the Decalogue’s prohibition against coveting (Exod 20:17; Deut 5:21).
323. Proverbs 13:4 tn Heb “will be made fat” (cf. KJV, NASB); NRSV “is richly supplied.”
324. Proverbs 13:5 tn Heb “will hate.” The verb שָׂנֵא (saneʾ, “to hate”) can express a range of feelings of dislike or the implications of such. It can, then, have the connotation “to reject, spurn” (see NIDOTTE 1254 s.v.).
325. Proverbs 13:5 tn Heb “a word of falsehood.” The genitive “falsehood” functions as an attributive genitive. The construct noun דְּבַר (d^evar) means either “word” or “thing.” Hence, the phrase means “a false word” or “a false thing.”
326. Proverbs 13:5 tc The versions render this phrase variously: “is ashamed and without confidence” (LXX); “is ashamed and put to the blush” (Tg. Prov 13:5); “confounds and will be confounded” (Vulgate). The variety is due in part to confusion of בָּאַשׁ (baʾash, “to stink”) and בּוֹשׁ (bosh, “to be ashamed”). Cf. NASB “acts disgustingly and shamefully.”tn Heb “acts shamefully and disgracefully.” The verb בָּאַשׁ (baʾash) literally means “to cause a stink; to emit a stinking odor” (e.g., Exod 5:21; Eccl 10:1) and figuratively means “to act shamefully” (BDB 92 s.v.). The verb וְיַחְפִּיר (v^eyakhpir) means “to display shame.” Together, they can be treated as a verbal hendiadys: “to act in disgraceful shame,” or more colorfully “to make a shameful smell,” or as W. McKane has it, “spread the smell of scandal” (Proverbs [OTL], 460). W. G. Plaut says, “Unhappily, the bad odor adheres not only to the liar but also to the one about whom he lies—especially when the lie is a big one” (Proverbs, 152).
327. Proverbs 13:6 sn Righteousness refers to that which conforms to law and order. One who behaves with integrity will be safe from consequences of sin.
328. Proverbs 13:6 tn Heb “integrity of way.” The term דָּרֶךְ (darekh) is a genitive of specification: “integrity in respect to his way.” This means living above reproach in their course of life. Cf. NASB “whose way is blameless”; NAB “who walks honestly.”
329. Proverbs 13:6 sn Righteousness and wickedness are personified in this proverb to make the point of security and insecurity for the two courses of life.
330. Proverbs 13:7 tn The Hitpael of עָשַׁר (ʿashar, “to be rich”) means “to pretend to be rich” (BDB 799 s.v. עָשַׁר Hithp). Here the Hitpael means to show or present oneself in a state (cf. GKC 1256 §54e, Joüon 147 §53i, IBHS 431 §26.2f).
331. Proverbs 13:7 tn The Hitpolel of רוּשׁ (rush, “to be poor”) means “to pretend to be poor” (BDB 930 s.v. Hithpolel). The Hitpolel forms of hollow root verbs are the equivalent of Hitpael forms; this Hitpolel functions like the Hitpael in the first part of the verse.
332. Proverbs 13:7 sn The proverb seems to be a general observation on certain people in life, but it is saying more. Although there are times when such pretending may not be wrong, the proverb is instructing people to be honest. An empty pretentious display or a concealing of wealth can come to no good.
333. Proverbs 13:8 sn As the word “ransom” (כֹּפֶר, cofer) indicates, the rich are susceptible to kidnapping and robbery. But the poor man pays no attention to blackmail—he does not have money to buy off oppressors. So the rich person is exposed to legal attacks and threats of physical violence and must use his wealth as ransom.
334. Proverbs 13:8 tn Heb “the life of a man.”
335. Proverbs 13:8 tn Heb “has not heard.” The perfect verb form has been chosen to emphasize the pattern that has been known from past experience. It implies that the pattern is unlikely to change.
336. Proverbs 13:8 tn The term גְּעָרָה (g^eʿarah) may mean (1) “rebuke” (so KJV, NASB) or (2) “threat” (so NIV; cf. ASV, NRSV, NLT). If “rebuke” is the sense here, it means that the burdens of society fall on the rich as well as the dangers. But the sense of “threat” better fits the context: The rich are threatened with extortion, but the poor are not (cf. CEV “the poor don’t have that problem”).
337. Proverbs 13:9 sn The images of “light” and “darkness” are used frequently in scripture. Here “light” is an implied comparison: “light” represents life, joy, and prosperity; “darkness” signifies adversity and death. So the “light of the righteous” represents the prosperous life of the righteous.
338. Proverbs 13:9 tn The verb יִשְׂמָח (yismakh) is normally translated “to make glad; to rejoice.” But with “light” as the subject, it has the connotation “to shine brightly” (see G. R. Driver, “Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 180).
339. Proverbs 13:9 sn The lamp is an implied comparison as well, comparing the life of the wicked to a lamp that is going to be extinguished.
340. Proverbs 13:9 tc The LXX adds, “Deceitful souls go astray in sins, but the righteous are pitiful and merciful.” tn The verb דָּעַךְ (daʿakh) means “to go out [in reference to a fire or lamp]; to be extinguished.” The idea is that of being made extinct, snuffed out (cf. NIV, NLT). The imagery may have been drawn from the sanctuary where the flame was to be kept burning perpetually. Not so with the wicked.
341. Proverbs 13:10 sn The parallelism suggests pride here means contempt for the opinions of others. The wise listen to advice rather than argue out of stubborn pride.
342. Proverbs 13:10 tn The particle רַק (raq, “only”) modifies the noun “contention”—only contention can come from such a person.
343. Proverbs 13:10 tn The Niphal of יָעַץ (yaʿats, “to advise; to counsel”) means “to consult together; to take counsel.” It means being well-advised, receiving advice or consultation (cf. NCV “those who take advice are wise”).
344. Proverbs 13:11 tc The MT reads מֵהֵבֶל (mehevel) “from vanity” and is followed by KJV and ASV. The word הֵבֶל (hevel) means “vapor” and figuratively refers to that which is unsubstantial, fleeting, or amounts to nothing (BDB 210 s.v.). The Greek and Latin versions, followed by RSV, reflect מְבֹהָל (m^evohal, “in haste”) which exhibits metathesis. A different pointing of the MT has also been proposed: מְהֻבָּל (m^ehubbal) “obtained by fraud” (HALOT 236 s.v. הבל), cf. NASB, NIV, CEV. The proverb favors steady disciplined work and saving over get-rich-quick schemes, be they by fraud or by empty dreams (cf. Prov 20:21; 28:20, 22).
345. Proverbs 13:11 tn Heb “will become small.” The verb מָעָט (maʿat) means “to become small; to become diminished; to become few.” Money gained without work will diminish quickly, because it was come by too easily. The verb forms a precise contrast with רָבָה (ravah), “to become much; to become many,” but in the Hiphil, “to multiply; to make much many; to cause increase.”
346. Proverbs 13:11 tn Heb “by hand”; cf. KJV, ASV, NASB “by labor.”
347. Proverbs 13:11 tn Heb “will increase.”
348. Proverbs 13:12 sn The word “hope” (תּוֹחֶלֶת [tokhelet] from יָחַל [yakhal]) also has the implication of a tense if not anxious wait.
349. Proverbs 13:12 tn The verb is the Pual participle from מָשַׁךְ (mashakh, “to draw; to drag”).
350. Proverbs 13:12 sn Failure in realizing one’s hopes can be depressing or discouraging. People can bear frustration only so long (W. G. Plaut, Proverbs, 153).
351. Proverbs 13:12 tn Heb “a desire that comes”; cf. CEV “a wish that comes true.”
352. Proverbs 13:12 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.
353. Proverbs 13:13 tn Heb “the word.” Both the term “word” (דָּבָר, davar) and its parallel “command” (מִצְוָה, mitzvah) are used at times for scripture, but probably here for the sage’s teaching. Here the second term gives more specificity to the first.
354. Proverbs 13:13 tc The MT reads יֵחָבֶל (yekhavel) the Niphal imperfect of חָבַל (khaval). This root may be one of two homonyms, meaning either “a pledge will be seized from him” or “he will fare badly” (see HALOT 285 s.v. II חבל and III חבל). But the BHS editors suggest revocalizing the text to יְחֻבָּל (y^ekhubbal, “he will be broken [for it]”; cf. NRSV “bring destruction on themselves”).
355. Proverbs 13:13 tn Heb “fears a commandment”; NIV “respects a command.”
356. Proverbs 13:13 tn Heb “he” or “that one” [will be rewarded].
357. Proverbs 13:13 tc The MT reads יְשֻׁלָּם (y^eshullam, “will be rewarded”); the LXX implies a different vocalization יִשְׁלָם (yishlam, “will stay well/healthy”). Also the LXX then adds: “A crafty son will have no good thing, but the affairs of a wise servant will be prosperous; and his path will be directed rightly.”
358. Proverbs 13:14 tn The term תוֹרָה (torah) in legal literature means “law,” but in wisdom literature often means “instruction; teaching” (BDB 435 s.v.); cf. NAV, NIV, NRSV “teaching”; NLT “advice.”
359. Proverbs 13:14 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor.
360. Proverbs 13:14 tn Heb “fountain of life” (so KJV, NAB, NIV, NRSV). The genitive חַיִּים (khayyim) functions as a genitive of material, similar to the expression “fountain of water.” The metaphor means that the teaching of the wise is life-giving. The second colon is the consequence of the first, explaining this metaphor.
361. Proverbs 13:14 tn The infinitive construct with preposition ל (lamed) gives the result (or, purpose) of the first statement. It could also be taken epexegetically, “by turning.”
362. Proverbs 13:14 tn The term “person” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
363. Proverbs 13:14 tn Heb “snares of death” (so KJV, NAB, NASB, NIV, NRSV, NLT). The genitive מָוֶת (mavet) functions as an attributive adjective. The term “snares” makes an implied comparison with hunting; death is like a hunter. W. McKane compares the idea to the Ugaritic god Mot, the god of death, carrying people off to the realm of the departed (Proverbs [OTL], 455). The expression could also mean that the snares lead to death.
364. Proverbs 13:15 tn Heb “good insight.” The expression שֵׂכֶל־טוֹב (sekhel tov) describes a person who has good sense, sound judgment, or wise opinions (BDB 968 s.v. שֵׂכֶל).
365. Proverbs 13:15 tn Heb “gives”; NASB “produces.”
366. Proverbs 13:15 tn Heb “way,” frequently for conduct, behavior, or lifestyle.
367. Proverbs 13:15 tn The Hebrew has a nominal clause: “the way [conduct] of the treacherous [is] destruction.” The verb “ends [in]” is supplied for style and in keeping with the image of a pathway leading to a destination.
368. Proverbs 13:15 tc The MT reads אֵיתָן (ʾetan, “enduring; permanent; perennial”; BDB 450 s.v. יתן 1), which gives a meaning not consistent with the teachings of Proverbs. Several scholars suggest that the text here needs revision. G. R. Driver suggested that לֹא (loʾ, “not”) was dropped before the word by haplography and so the meaning would have been not “enduring” but “passing away” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 181). The LXX reads “the ways of the contemptuous [lead] to destruction” which, supported by the Syriac, may reflect an underlying text of אֵידָם (ʾedam) “their calamity” or just אֵיד (ʾed, “calamity, distress”; BDB 15 s.v.). The Targum reflects a text of תֹאבֵד (toʾved) “will perish, be destroyed.”
369. Proverbs 13:16 sn The shrewd person knows the circumstances, dangers and pitfalls that lie ahead. So he deals with them wisely. This makes him cautious.
370. Proverbs 13:16 tn Heb “spreads open” [his folly]. W. McKane suggests that this is a figure of a peddler displaying his wares (Proverbs [OTL], 456; cf. NAB “the fool peddles folly”). If given a chance, a fool will reveal his foolishness in public. But the wise study the facts and make decisions accordingly.
371. Proverbs 13:17 tn Heb “bad.”
372. Proverbs 13:17 tn The RSV changes this to a Hiphil to read, “plunges [men] into trouble.” But the text simply says the wicked messenger “falls into trouble,” perhaps referring to punishment for his bad service.
373. Proverbs 13:17 tn Or “evil.”
374. Proverbs 13:17 tn Heb “an envoy of faithfulness.” The genitive אֱמוּנִים (ʾemunim, “faithfulness”) functions as an attributive adjective: “faithful envoy.” The plural form אמונים (literally, “faithfulnesses”) is characteristic of abstract nouns. The term “envoy” (צִיר, tsir) suggests that the person is in some kind of government service (e.g., Isa 18:2; Jer 49:14; cf. KJV, ASV “ambassador”). This individual can be trusted to “bring healing”—be successful in the mission. The wisdom literature of the ancient Near East has much to say about messengers.
375. Proverbs 13:17 tn The verb “brings” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
376. Proverbs 13:18 tn The verb III פָּרַע (paraʿ) normally means “to let go; to let alone” and here “to neglect; to avoid; to reject” (BDB 828 s.v.).
377. Proverbs 13:18 tn The phrase “ends up in” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
378. Proverbs 13:18 sn Honor and success are contrasted with poverty and shame; the key to enjoying the one and escaping the other is discipline and correction. W. McKane, Proverbs (OTL), 456, notes that it is a difference between a man of weight (power and wealth, from the idea of “heavy” for “honor”) and the man of straw (lowly esteemed and poor).
379. Proverbs 13:19 tn The verb III עָרַב (ʿarav, “to be sweet”) is stative. The imperfect form of a stative verb should be future tense or modal, not present tense as in most translations.
380. Proverbs 13:19 tn Heb “an abomination of fools.” The noun כְּסִילִים (k^esilim, “fools”) functions as a subjective genitive: “fools hate to turn away from evil” (cf. NAB, TEV, CEV). T. T. Perowne says: “In spite of the sweetness of good desires accomplished, fools will not forsake evil to attain it” (Proverbs, 103). Cf. Prov 13:12; 29:27.
381. Proverbs 13:19 tn The word רָע (raʿ, “bad”) can refer to evil and is traditionally taken as such in this verse. However, רָע can also refer to something of little worth. Perhaps the verse comments on the fool’s unwillingness to forego what is inferior or to avoid cutting corners and to persevere for what is truly desirable.
382. Proverbs 13:20 tn Heb “walks.” When used with the preposition אֶת (ʾet, “with”), the verb הָלַךְ (halakh, “to walk”) means “to associate with” someone (BDB 234 s.v. הָלַךְ II.3.b; e.g., Mic 6:8; Job 34:8). The active participle of הָלַךְ (“to walk”) stresses continual, durative action. One should stay in close association with the wise, and move in the same direction they do.
383. Proverbs 13:20 tc The Kethib of the MT and two important Greek witnesses read “Walk with the wise and become wise.” The Qere and other important Greek witnesses along with the Syriac, Targum and Vulgate read “One who walks with the wise will become wise.”
384. Proverbs 13:20 tn The verb form יֵרוֹעַ (yeroaʿ) is the Niphal imperfect of רָעַע (raʿaʿ), meaning “to suffer hurt.” Several have attempted to parallel the repetition in the wordplay of the first colon. A. Guillaume has “he who associates with fools will be left a fool” (“A Note on the Roots רִיע, יָרַע, and רָעַע in Hebrew,” JTS 15 [1964]: 294). Knox translated the Vulgate thus: “Fool he ends that fool befriends” (cited by D. Kidner, Proverbs [TOTC], 104).
385. Proverbs 13:21 tn Heb “evil.” The term רָעָה (raʿah, “evil”) here functions in a metonymical sense meaning “calamity.” “Good” is the general idea of good fortune or prosperity; the opposite, “evil,” is likewise “misfortune” (cf. NAB, NIV, NRSV) or calamity.
386. Proverbs 13:21 sn This statement deals with recompense in generalizing terms. It is this principle in an absolute sense, without allowing for any of the exceptions that Proverbs itself acknowledges, that Job’s friends applied (incorrectly) to his suffering.
387. Proverbs 13:22 sn In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners.
388. Proverbs 13:22 sn In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17).
389. Proverbs 13:23 tn Heb “abundance of food, fallow ground of רָאשִׁים (raʾshim).” The line has several difficulties. The word רָאשִׁים is spelled as if from ראֹשׁ (roʾsh, “head”) meaning a tribal head, leader, chief (HALOT 1166 s.v.). It is usually assumed however that it is a participle from רוּשׁ (rush) meaning “to be poor” (HALOT 1209 s.v.). The lack of a verb also poses a problem. Some translations assume that the food is in the field or the field produces the food (NASB, KJV, BBE, NIV [2011], Holman), but this runs counter to the notion of fallow ground. If it is full of crops, it isn’t fallow (if indeed נִיר [nir] means prepared unplanted soil). Other translations are modal, stating that the field “may” or “would” produce much food (NIV [1973], ESV, NLT, NRSV). Perhaps it is fallow after a harvest; or perhaps the saying is about presuming the crops before they are actually there (like counting your chickens before they are hatched). BDB proposes the possibility: “abundant food [yields] the fallow ground of poor men” (BDB 644 s.v. נִיר). If food leads to fallow ground, it may imply not seeing a need to plant all the fields, which later results in poverty. Any of these options seems equally speculative.
390. Proverbs 13:23 tc The MT reads “there is what is swept away without justice” (וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט, v^eyesh nispeh b^eloʾ mishpat). The LXX reads “the great enjoy wealth many years, but some men perish little by little.” The Syriac reads “those who have no habitation waste wealth many years, and some waste it completely.” Tg. Prov 13:23 reads “the great man devours the land of the poor, and some men are taken away unjustly.” The Vulgate has “there is much food in the fresh land of the fathers, and for others it is collected without judgment.” C. H. Toy says that the text is corrupt (Proverbs [ICC], 277). Nevertheless, the MT makes sense: The ground could produce enough food for people if there were no injustice in the land.
391. Proverbs 13:24 sn R. N. Whybray cites an Egyptian proverb that says that “boys have their ears on their backsides; they listen when they are beaten” (Proverbs [CBC], 80). Cf. Prov 4:3-4, 10-11; Eph 6:4; Heb 12:5-11.
392. Proverbs 13:24 tn Or “is hating.” Most stative verbs by nature cannot have participle forms. But some do, including שָׂנֵא (saneʾ, “to hate”), in contexts where they take on dynamic overtones. So the nuance may be less on the overall felt emotion, and more on the particular action: the rod-sparer is hating his child (in this regard).sn The importance of parental disciplining is stressed by the verbs “hate” and “love.” “Hating” a child in this sense means in essence abandoning or rejecting him; “loving” a child means embracing and caring for him. Failure to discipline a child is tantamount to hating him—not caring about his character.
393. Proverbs 13:24 tn Heb “his son.”
394. Proverbs 13:24 tn Heb “him”; the referent (his child) is specified in the translation for clarity.
395. Proverbs 13:24 tn Heb “seeks him.” The verb שָׁחַר (shakhar, “to be diligent; to do something early”; BDB 1007 s.v.) could mean “to be diligent to discipline,” or “to be early or prompt in disciplining.” See G. R. Driver, “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 170.
396. Proverbs 13:24 tn The noun מוּסָר (musar, “discipline”) functions as an adverbial accusative of reference: “he is diligent in reference to discipline.”
397. Proverbs 13:25 tn Heb “eats to the abundance of.”
398. Proverbs 13:25 tn The noun נֶפֶשׁ (traditionally “soul”; cf. KJV, ASV) here means “appetite” (BDB 660 s.v. 5.a).
399. Proverbs 13:25 tn The imperfect verb תֶּחְסָר (tekhsar) is from the stative root סָחַר (sakhar, “to be devoid of, to decrease, to be empty”) and so should be future tense. sn The wicked may go hungry, or lack all they desire, just as the first colon may mean that what the righteous acquire proves satisfying to them.
400. Proverbs 14:1 tc The verb בָּנְתָה (ban^etah) is singular, while the noun נָשִׁים (nashim) is plural. Because of the lack of agreement between the apparent subject and verb and because of the similar thought in Prov 9:1, the BHS editors suggest two possibilities: (1) to delete the word “women/wives” and read the line identically as Prov 9:1, or (2) to read תָּשִׂים בְּאֵיתָן (tasim b^eʾetan) in place of נָשִׁים בָּנְתָה (nashim ban^etah), meaning “Wisdom sets up her house with strength.” Without emending the consonants, the text may also be read as “wives’ wisdom has built her house,” or “she built her house with wives’ wisdom,” by reading the noun חָכְמוֹת (khokhmot) instead of the adjective חַכְמוֹת (khakhmot). The personification of Folly in the second half of the verse implies the personification of Wisdom at the beginning.tn Heb “wise ones of women.” The construct phrase חַכְמוֹת נָשִׁים (khakhmot nashim) features a wholistic genitive: “wise women.” The plural functions in a distributive sense: “every wise woman.” The contrast is between wise and foolish women (e.g., Prov 7:10-23; 31:10-31).
401. Proverbs 14:1 tn The perfect tense verb in the first colon and the imperfect verb in the second colon accent the antithetic parallelism. The verse contrasts Lady Wisdom and Lady Folly by painting the picture of what Wisdom has done (and by implication still benefits from) in contrast to what Folly keeps doing (to her own detriment).
402. Proverbs 14:1 tn Heb “house.” This term functions as a synecdoche of container (= house) for contents (= household, family).
403. Proverbs 14:2 tn Heb “fear of the Lord.” The term יְהוָה (y^ehvah, “the Lord”) functions as an objective genitive.
404. Proverbs 14:2 tn Heb “crooked of ways”; NRSV “devious in conduct.” This construct phrase features a genitive of specification: “crooked in reference to his ways.” The term “ways” is an idiom for moral conduct. The evidence that people fear the Lord is uprightness; the evidence of those who despise him is the devious ways.
405. Proverbs 14:3 tn The preposition ב (bet) may denote (1) exchange: “in exchange for” foolish talk there is a rod; or (2) cause: “because of” foolish talk.
406. Proverbs 14:3 sn The noun פֶּה (peh, “mouth”) functions as a metonymy of cause for what is said (“speech, words, talk”).
407. Proverbs 14:3 tc The MT reads גַּאֲוָה (gaʾavah, “pride”) which creates an awkward sense “in the mouth of a fool is a rod/shoot of pride” (cf. KJV, ASV), perhaps meaning that pride sprouts from his mouth. The BHS editors suggest emending the form to גֵּוֹה (gevoh, “disciplining-rod”) to create tighter parallelism and irony: “in the mouth of a fool is a rod for the back” (e.g., Prov 10:13). What the fool says will bring discipline.tn Heb “a rod of back.” The noun גֵּוֹה functions as a genitive of specification: “a rod for his back.” The fool is punished because of what he says.
408. Proverbs 14:3 tn Heb “lips.” The term “lips” is a metonymy of cause, meaning what they say. The wise by their speech will find protection.
409. Proverbs 14:4 tn Heb “the strength of oxen.” The genitive שׁוֹר (shor, “oxen”) functions as an attributed genitive: “strong oxen.” Strong oxen are indispensable for a good harvest, and for oxen to be strong they must be well-fed. The farmer has to balance grain consumption with the work oxen do.
410. Proverbs 14:5 tn Heb “a witness of faithfulness.” The genitive functions in an attributive sense: “faithful witness” (so KJV, NRSV); TEV “reliable witness.”
411. Proverbs 14:5 tn Heb “a witness of falsehood.” The genitive functions in an attributive sense: “false witness.”
412. Proverbs 14:5 sn This saying addresses the problem of legal testimony: A faithful witness does not lie, but a false witness does lie—naturally. The first colon uses the verb כָּזַב (kazav, “to lie”) and the second colon uses the noun כָּזָב (kazav, “lie; falsehood”).
413. Proverbs 14:6 sn The “scorner” (לֵץ, lets) is intellectually arrogant; he lacks any serious interest in knowledge or religion. He pursues wisdom in a superficial way so that he can appear wise. The acquisition of wisdom is conditioned by one’s attitude toward it (J. H. Greenstone, Proverbs, 149).
414. Proverbs 14:6 sn It is not that wisdom was unavailable (as if in contradiction to Prov 8). Instead the proverb enters the point of view of the person characterized by derision and scoffing. From their perspective it wasn’t there. As observers we see that the scorner did not find wisdom because of a haughty attitude. Perhaps the proverb is given in a past time reference because it also pictures a person is done with seeking wisdom. They looked. It wasn’t there. They stopped looking.
415. Proverbs 14:6 tn The verb קָלַל (qalal) is a stative verb meaning to “be small, insignificant, quick, easy.” Stative verbs seldom appear in the Niphal, as the verb does here. But in the Niphal they are often ingressive, “knowledge (be)came easy for the discerning.”
416. Proverbs 14:7 tn The general meaning of the proverb is clear, to avoid association with a fool who is not a source of wisdom. But the precise way that the proverb says it is unclear. The Hebrew in the first colon has the imperative לֵךְ (lekh) “walk” followed by the compound preposition מִנֶּגֶד (minneged) “across from,” “opposite of,” or rarely “[away] from in front of [someone’s eyes].” The most common use of the preposition yields, “Walk across/abreast from a foolish person and you do not [come to] know knowledgeable lips.” Many translations interpret it to say “go/stay away from…” (e.g. NIV, ESV, NAS, KJV) while others say “enter into the presence of…” (ASV, ERV).tc Instead of לֵךְ (lekh) “walk,” the LXX reads “all,” implying the reversal of the two consonants as כֹּל (kol). The Hebrew would mean “everything is opposite of the foolish person.” This is perhaps an idiomatic way of saying that from the fool’s perspective, everything is opposed to him.
417. Proverbs 14:7 tn Heb “a man, a stupid fellow.”
418. Proverbs 14:7 tn As the perfect form of a stative verb, יָדַעְתָּ (yadaʿta) may be understood as present or past: thus as the result “you do not come to know” or the basis “you have not known.”tc The MT reads וּבַל־יָדַעְתָּ (uval yadaʿta, “you do not know [the lips of knowledge]).” The LXX reflects a Hebrew Vorlage of וּכְלֵי־דַעַת (ukh^ele daʿat) “instruments of knowledge/discretion.” The textual variant involves wrong word division and orthographic confusion between ב (bet) and כ (kaf). The LXX reading here makes sense if its reading of the first colon is accepted (see earlier note) or if מִנֶּגֶד (minneged) is separative (“walk away from…”). Both would contrast the value of being with a fool and value of wise lips. The LXX of Proverbs can be loose, but this case seems to be the faithful rendering of a slightly different Hebrew copy. Either the LXX or the MT text could just as easily give rise to the other. Both readings are workable and both give the same general advice. Tg. Prov 14:7 freely interprets the verse: “for there is no knowledge on his lips.” C. H. Toy emends the text: “for his lips do not utter knowledge” as in 15:7 (Proverbs [ICC], 285).
419. Proverbs 14:7 tn Heb “lips of knowledge” (so KJV, ASV). “Lips” is the metonymy of cause, and “knowledge” is an objective genitive (speaking knowledge) or attributive genitive (knowledgeable speech): “wise counsel.”
420. Proverbs 14:8 tn Or “the prudent [person]” (cf. KJV, NASB, NIV).
421. Proverbs 14:8 tn The Hiphil infinitive construct denotes purpose. Those who are shrewd will use it to give careful consideration to all their ways.
422. Proverbs 14:8 tn The word means “deception,” but some suggest “self-deception” here (W. McKane, Proverbs [OTL], 466; and D. W. Thomas, “Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 286); cf. NLT “fools deceive themselves.” The parallelism would favor this, but there is little support for it. The word usually means “craft practiced on others.” If the line is saying the fool is deceitful, there is only a loose antithesis between the cola.
423. Proverbs 14:9 tn The noun “fools” is plural but the verb “mock” is singular. This has led some to reverse the line to say “guilty/guilt offering mocks fools” (C. H. Toy, Proverbs [ICC], 287); see, e.g., Isa 1:14; Amos 5:22. But lack of agreement between subject and verb is not an insurmountable difficulty.
424. Proverbs 14:9 tc The LXX reads “houses of transgressors will owe purification.” Tg. Prov 14:9 has “guilt has its home among fools,” apparently reading יָלִין (yalin, “to spend the night, dwell”) instead of יָלִיץ (yalits, “to scoff at”).tn Heb “guilt.” The word אָשָׁם (ʾasham) has a broad range of meanings: “guilt, restitution, guilt-offering.” According to Leviticus, when someone realized he was guilty he would bring a “reparation offering,” a sin offering with an additional tribute for restitution (Lev 5:1-6). It would be left up to the guilty to come forward; it was for the kind of thing that only he would know, for which his conscience would bother him. Fools mock any need or attempt to make things right, to make restitution (cf. NIV, NRSV, NCV, TEV).
425. Proverbs 14:9 tn The word רָצוֹן (ratson) means “favor; acceptance; pleasing.” It usually means what is pleasing or acceptable to God. In this passage it either means that the upright try to make amends, or that the upright find favor for doing so.
426. Proverbs 14:10 tn Heb “bitterness of its soul.”
427. Proverbs 14:10 tn Heb “stranger” (so KJV, NASB, NRSV).
428. Proverbs 14:10 tn The verb is the Hitpael of II עָרַב (ʿarav), which means “to take in pledge; to give in pledge; to exchange.” Here it means “to share [in].” The proverb is saying that there are joys and sorrows that cannot be shared. No one can truly understand the deepest feelings of another.
429. Proverbs 14:11 tn Heb “house.” The term “house” is a metonymy of subject, referring to their contents: families and family life. sn Personal integrity ensures domestic stability and prosperity, while lack of such integrity (= wickedness) will lead to the opposite.
430. Proverbs 14:11 tn The term “tent” is a metonymy here referring to the contents of the tent: families.
431. Proverbs 14:12 tn Heb “which is straight before a man.”sn The proverb contrasts the roadway with the road’s destination. The pathway immediately ahead is straight and smooth, easy to travel. So it would seem like a good path to follow, except that it’s destination is destruction. One view of the proverb is that the straight road represents wickedness that is disguised or rationalized. Another is that the sage recognizes the ambiguities of life; even when good judgment is used with regard to what a person can see, things may may still turn out quite badly.
432. Proverbs 14:12 tn Or “but after it are the ways of death.” The phrase “ways of death” features the result of these paths. Here death means ruin (cf. Prov 7:27). Possibly the proverb envisions that the initial path which seemed good leads to other paths whose outcomes are all ruinous. tc The LXX seems to take דַּרְכֵי (darkhe, “ways of”) as יַרְכְּתֵי (yark^ete, “depths/recesses of”) and renders “the depths of Hades,” but the verse seems to be concerned with events of this life.
433. Proverbs 14:13 sn No joy is completely free of grief. There is a joy that is superficial and there is underlying pain that will remain after the joy is gone.
434. Proverbs 14:13 tc Heb “and its end, joy, is grief.” The suffix may be regarded as an Aramaism, a proleptic suffix referring to “joy.” Or it may be considered a case of wrong word division, moving the ה (he) to read אַחֲרִית הַשִּׂמְחָה (ʾakharit hassimkhah, “after the joy [may be] grief”) rather than אַחֲרִיתָהּ שִׂמְחָה (ʾakharitah simkhah, “after it, joy, grief”).
435. Proverbs 14:13 tn The phrase “may be” is not in the Hebrew but is supplied from the parallelism, which features an imperfect of possibility.
436. Proverbs 14:14 tn Heb “a backslidden heart.” The term סוּג (sug) means “to move away; to move backwards; to depart; to backslide” (BDB 690 s.v. I סוּג). This individual is the one who backslides, that is, who departs from the path of righteousness.
437. Proverbs 14:14 tn Heb “will be filled”; cf. KJV, ASV. The verb (“to be filled, to be satisfied”) here means “to be repaid,” that is, to partake in his own evil ways. His faithlessness will come back to haunt him.
438. Proverbs 14:14 tn The phrase “will be rewarded” does not appear in the Hebrew but is supplied based on the parallelism for the sake of clarity and smoothness.
439. Proverbs 14:15 sn The contrast is with the simpleton and the shrewd. The simpleton is the young person who is untrained morally or intellectually, and therefore gullible. The shrewd one is the prudent person, the one who has the ability to make critical discriminations.
440. Proverbs 14:15 tn Heb “his step”; cf. TEV “sensible people watch their step.”
441. Proverbs 14:16 tn Heb “fears.” Since the holy name (Yahweh, translated “the Lord”) is not used, it probably does not here mean fear of the Lord, but of the consequences of actions.
442. Proverbs 14:16 tn The Hitpael of עָבַר (ʿavar, “to pass over”) means “to pass over the bounds of propriety; to act insolently” (BDB 720 s.v.; cf. ASV “beareth himself insolently”).
443. Proverbs 14:16 tn The verb בָּטַח here denotes self-assurance or overconfidence. Fools are not cautious and do not fear the consequences of their actions.
444. Proverbs 14:17 sn The proverb discusses two character traits that are distasteful to others—the quick tempered person (“short of anger” or impatient) and the crafty person (“man of devices”). C. H. Toy thinks that the proverb is antithetical and renders it “but a wise man endures” (Proverbs [ICC], 292). In other words, the quick-tempered person acts foolishly and loses people’s respect, but the wise man does not.
445. Proverbs 14:17 tn Heb “a man of devices.”
446. Proverbs 14:17 tn The verb שָׂנֵא (saneʾ) is stative and as a Niphal is ingressive (“become hated”); its imperfect form should be future rather than present. tc The LXX reads “endures” (from נָשָׂא, nasaʾ) rather than “is hated” (from שָׂנֵא, saneʾ). This change seems to have arisen on the assumption that a contrast was needed. It has: “a man of thought endures.” Other versions take מְזִמּוֹת (m^ezimmot) in a good sense, but antithetical parallelism is unwarranted here.
447. Proverbs 14:18 tc G. R. Driver proposed reading the verb as “are adorned” from a supposed verb חָלָה (khalah) derived from the noun חֲלִי (khali, “ornament”) (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 181). A similar reading is followed by a number of English versions (e.g., NAB, NRSV, NLT).tn Or “have taken possession of.” The verb נָחֲלוּ (nakhalu) is a Qal perfect form of נָחַל (nakhal) “to inherit, to take possession, to maintain as a possession.” The tense of the translation depends on whether the verb is stative or dynamic. Morphologically it is ambiguous. Based on its lexical meaning, it appears to be a dynamic verb, though it does not occur enough times in the Qal to be certain based on its usage. (All other perfect forms are past and all its imperfect forms could be future. However, Ps 82:8 and Prov 3:35; 11:29; 28:10 could be cases of the present and these all use the imperfect, as dynamic verbs can for present tense.) As a dynamic verb, its perfect form should be understood as past time or perfective. As such the antithetic parallelism of the verse contrasts the verb tenses as well as the subjects and results. The naive have gotten folly and continue in it (unless they change). But the prudent are in a process of putting on knowledge in which they will be crowned with it. If the root is stative it could be understood as present, “The naive inherit folly.”
448. Proverbs 14:18 tn Or “prudent” (KJV, NASB, NIV); NRSV, TEV “clever.”
449. Proverbs 14:18 tn The meaning of יַכְתִּרוּ (yaktiru, Hiphil imperfect of כָּתַר, katar) is elusive. The noun from the same root, כֶּתֶר (keter), refers to a headdress, e.g. a turban or crown in Esther 1:11. The verbal root relates to surrounding. So the picture of wrapping on a turban, or “crowning” oneself, may be correct. However it may mean “to encompass knowledge,” i.e., possess it (parallel to the verb “inherit”).
450. Proverbs 14:19 tn The verb שָׁחַח (shakhakh) means “to crouch, cower, bow” whether from weariness or in submission. As a dynamic verb in the perfect conjugation form, it is past or perfective. Here the sage takes the viewpoint of assuring the learner of what has happened in the past, asserting it to be prototypical of what will continue to happen. Some translations emphasize the future implication (NIV, NASB, CEV, NLT) while others opt to portray the lesson as a characteristic present (ESV, KJV, Holman).
451. Proverbs 14:19 tn The phrase “have bowed” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
452. Proverbs 14:19 sn J. H. Greenstone suggests that this means that they are begging for favors (Proverbs, 154).
453. Proverbs 14:19 tn The adjective is singular. A plurality of people crouching before a single person portrays an even greater extent of difference in power between them.
454. Proverbs 14:20 tn Heb “hated.” The verse is just a statement of fact. The verbs “love” and “hate” must be seen in their connotations: The poor are rejected, avoided, shunned—that is, hated, but the rich are sought after, favored, embraced—that is, loved.
455. Proverbs 14:20 tn Heb “Many are the friends of the rich.” The participle of the verb אָהֵב (ʾahev, “to love”) can mean friend.
456. Proverbs 14:22 sn The verb חָרַשׁ (kharash) means (1) literally: “to cut in; to engrave; to plow,” describing the work of a craftsman; and (2) figuratively: “to devise,” describing the mental activity of planning evil (what will harm people) in the first colon, and planning good (what will benefit them) in the second colon.
457. Proverbs 14:22 tn The term “exhibit” does not appear in the Hebrew, but is implied by the antithetic parallelism and supplied in the translation for clarity and smoothness.
458. Proverbs 14:22 tn Heb “loyal-love and truth.” The two terms חֶסֶד וֶאֱמֶת (khesed veʾemet) often form a hendiadys: “faithful love” or better “faithful covenant love.”
459. Proverbs 14:23 sn The Hebrew term עֶצֶב (ʿetsev, “painful toil; labor”) is first used in scripture in Gen 3:19 to describe the effects of the Fall. The point here is that people should be more afraid of idle talk than of hard labor.
460. Proverbs 14:23 tn Heb “word of lips.” This construct phrase features a genitive of source (“a word from the lips”) or a subjective genitive (“speaking a word”). Talk without work (which produces nothing) is contrasted with labor that produces something.
461. Proverbs 14:23 tn The term “brings” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.
462. Proverbs 14:23 sn The noun מַחְסוֹר (makhsor, “need; thing needed; poverty”) comes from the verb “to lack; to be lacking; to decrease; to need.” A person given to idle talk rather than industrious work will have needs that go unmet.
463. Proverbs 14:24 tc The LXX reads πανοῦργος (panourgos, “crafty”) which suggests deleting the שׁ (shin) from עָשְׁרָם (ʿoshram, “their riches”) and reading a noun or adj. derived from the verb עָרֹם (ʿarom, “be crafty). If the first case of “folly” in the second half is also emended, the proverb would read “The crown of the wise is their craftiness, but the garland of fools is folly.”sn C. H. Toy suggests that this line probably means that wealth is an ornament to those who use it well (Proverbs [ICC], 269). J. H. Greenstone suggests that it means that the wisdom of the wise, which is their crown of glory, constitutes their wealth (Proverbs, 155).
464. Proverbs 14:24 tc The MT reads אִוֶלֶת (ʾivelet, “folly”). The editors of BHS propose emending the text to וְלִוְיַת (v^elivyat) from לִוְיָה (livyah, “wreath, garland”). This would provide the same parallelism (“garland” and “crown”) as Prov 4:9. The LXX reads διατριβὴ (diatribē, “lifestyle”). See M. Rotenberg, “The Meaning of אִוֶּלֶת in Proverbs,” LesŒ 25 (1960-1961): 201. A similar emendation is followed by NAB (“the diadem”) and NRSV (“the garland”).
465. Proverbs 14:25 tn Heb “a witness of truth”; cf. CEV “an honest witness.”
466. Proverbs 14:25 tn The noun נְפָשׁוֹת (n^efashot) often means “souls,” but here “lives”—it functions as a metonymy for life (BDB 659 s.v. נֶפֶשׁ 3.c).sn The setting of this proverb is the courtroom. One who tells the truth “saves” (מַצִּיל [matsil, “rescues; delivers”]) the lives of those falsely accused.
467. Proverbs 14:25 tc In the MT the verb lacks agreement with the two nouns in either gender or number so that there is no clear subject: “but he breathes lies, deceit.” Revocalizing the consonants from וְיָפִחַ (v^eyafiakh, “and he breathes/testifies”) to וִיפֵחַ (vifeakh, “and a witness [of lies]”) and from מִרְמָה (mirmah, “deceit”) to the Piel participle מְרַמֶּה (m^erammeh, “betrays, deceives, leads astray”) produces a grammatically acceptable text. One may also supply by parallelism “…betrays lives.”
468. Proverbs 14:26 tn Heb “In the fear of the Lord [there is] confidence of strength.” The verb “one has” is supplied in the translation for the Hebrew nominal clause for the sake of smoothness.
469. Proverbs 14:26 tn Heb “confidence of strength.” This construct phrase features an attributive genitive: “strong confidence” (so most English versions; NIV “a secure fortress”).
470. Proverbs 14:26 sn The fear of the Lord will not only provide security for the parent but will also be a refuge for children. The line recalls Exod 20:5-6 where children will reap the benefits of the righteous parents. The line could also be read as “he [= God] will be a refuge for the children.”
471. Proverbs 14:27 sn The verse is similar to Prov 13:14 except that “the fear of the Lord” has replaced “the teaching of the wise.”
472. Proverbs 14:27 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.
473. Proverbs 14:27 tn Heb “fountain of life.”
474. Proverbs 14:27 tn The infinitive construct with prefixed ל (lamed) indicates the purpose/result of the first line; it could also function epexegetically, explaining how fear is a fountain: “by turning….”
475. Proverbs 14:27 tn The term “people” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.
476. Proverbs 14:27 tn Heb “snares of death” (so KJV, NAB, NIV, NRSV, NLT); CEV “deadly traps.”
477. Proverbs 14:28 tn The preposition serves as the beth essentiae—the glory is the abundant population, not in it.
478. Proverbs 14:28 tn Heb “people.” Cf. NLT “a dwindling nation.”
479. Proverbs 14:28 sn The word means “ruin; destruction,” but in this context it could be a metonymy of effect, the cause being an attack by more numerous people that will bring ruin to the ruler. The proverb is purely a practical and secular saying, unlike some of the faith teachings in salvation history passages.
480. Proverbs 14:29 tn Or “Someone who is slow to anger [has] great understanding.” The translation treats the Hebrew nominal clause as having predicate-subject word order, similar to predicate position for adjectival clauses. But the issue of basic word order is debated.
481. Proverbs 14:29 tn Heb “hasty of spirit” (so KJV, ASV); NRSV, NLT “a hasty temper.” One who has a quick temper or a short fuse will be evident to everyone, due to his rash actions.
482. Proverbs 14:29 sn The participle “exalts” (מֵרִים, merim) means that this person brings folly to a full measure, lifts it up, brings it to the full notice of everybody.
483. Proverbs 14:30 tn Heb “heart of calmness” or “heart of healing.” The term לֵב (lev, “heart, mind”) is a metonymy for the emotional state of a person (BDB 660 s.v. 6). The genitive noun מַרְפֵּא (marpeʾ) functions as an attributive adjective and may be one of two homonyms. 1 מַרְפֵּא (“healing”) derives from the root רָפָא (raphaʾ, “to heal”) and 2 מַרְפֵּא (“calmness, gentleness”) derives from the root רָפָה (raphah, “to be slack, loose”). A healthy spirit is tranquil, bringing peace to the body (J. H. Greenstone, Proverbs, 158).
484. Proverbs 14:30 tn Heb “is the life of the flesh” (so KJV, ASV); NAB, NIV “gives life to the body.”
485. Proverbs 14:30 tn The term קִנְאָה (qinʾah, “envy”) refers to passionate zeal or “jealousy” (so NAB, NCV, TEV, NLT), depending on whether the object is out of bounds or within one’s rights. In the good sense one might be consumed with zeal to defend the institutions of the sanctuary. But as envy or jealousy the word describes an intense and sometimes violent excitement and desire that is never satisfied.
486. Proverbs 14:30 tn Heb “rottenness of bones.” The term “bones” may be a synecdoche representing the entire body; it is in contrast with “flesh” of the first colon. One who is consumed with envy finds no tranquility or general sense of health in body or spirit.
487. Proverbs 14:31 tn Heb “an oppressor of the poor.” The verb עָשַׁק (ʿashaq) normally means “to oppress” (as in many English versions). However, here it might mean “to slander.” See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-22.
488. Proverbs 14:31 sn In the Piel this verb has the meaning of “to reproach; to taunt; to say sharp things against” someone (cf. NIV “shows contempt for”). By oppressing the poor one taunts or mistreats God because that person is in the image of God—hence the reference to his/her maker, or “Creator.” To ridicule what God made is to ridicule God himself.
489. Proverbs 14:31 tn Or “whoever shows favor to the needy honors him” (so NASB, NIV, and most translations, except KJV). While being an “oppressor” contrasts “showing favor” and to “have insulted” contrasts “honoring” the Creator, the proverb may also make its contrast by switching which element is the subject and which is verbal. In the first half “the oppressor” occurs first; the second half begins with vav (and/but) plus “the one who honors him. When the second half of a proverb begins with vav plus a participle, the overwhelming trend is that the participle is the subject, or occasionally the object of the sentence. On the rare occasions that a participle is the subject of a finite verb in a clause where the verb comes first, eight occur in the A-line and only one in the B-line (6:29 where the A-line is verbless and the B-line places focus on the verb). In some cases it is ambiguous whether the participle is verbal or substantival (11:17; 12:16; 16:2; 17:3; 21:2; 29:13) but these probably act as a predicate nominative. In other cases where another participle supplies the verbal element in the B-line (10:19; 11:13, 15; 16:28; 17:9; 19:2) the lead participle is the subject and the verbal participle is second. Thus standard syntax expects to read the line with “the one who honors him” as the subject. Showing favor to the needy is an outgrowth of the character of honoring the Lord. This may also elucidate the contrast between the verb forms. What act(s) it took to be “an oppressor of the poor” qualify as having insulted (perfect verb) the Maker. Insult has been given; that mark continues. But the one who honors him [the Maker] keeps (participle) being gracious to the needy.sn The phrase “shows favor” is contrasted with the term “oppresses.” To “show favor” means to be gracious to (or treat kindly) those who do not deserve it or cannot repay it. It is treatment that is gratis. This honors God because he commanded it to be done (Prov 14:21; 17:5; 19:17).
490. Proverbs 14:32 tn Or “during his trouble” (i.e., when catastrophe comes). The noun רָעָה (raʿah) can refer to evil (so KJV, NASB, ESV, NRSV) or to calamity (CEV, NIV, NLT).
491. Proverbs 14:32 tc The MT reads בְּמוֹתוֹ (b^emoto, “in his death”). The LXX reads “in his integrity,” implying the switching of two letters to בְּתוּמּוֹ (b^etummo). The LXX is followed by some English versions (e.g., NAB “in his honesty,” NRSV “in their integrity,” and TEV “by their integrity”). For all other cases of the verb חָסָה (khasah, “to take refuge”), the preposition ב (bet) indicates what the person relies on, not what they take refuge through, and it is unlikely that the righteous rely on death or see death as a refuge.
492. Proverbs 14:33 tc The MT says “it [wisdom] is known,” but this runs counter to the rest of Proverbs’ teaching, making it sound sarcastic at best. The LXX and the Syriac negate the clause, saying it is “not known in the heart fools” (cf. NAB, NRSV, TEV, NLT), which suggests the word לֹא (loʾ, “not”) has dropped out. The Targum supports reading אִוֶּלֶת (ʾivvelet) “folly is in the heart of fools.” Thomas connects the verb to the Arabic root wdʿ and translates it “in fools it is suppressed.” See D. W. Thomas, “The Root ידע in Hebrew,” JTS 35 (1934): 302-3.
493. Proverbs 14:33 tn Heb “in the inner part”; ASV “in the inward part”; NRSV “in the heart of fools.”
494. Proverbs 14:34 sn The verb תְּרוֹמֵם (t^eromem, translated “exalts”) is a Polel imperfect; it means “to lift up; to raise up; to elevate.” Here the upright dealings of the leaders and the people will lift up the people. The people’s condition in that nation will be raised.
495. Proverbs 14:34 tn The term is the homonymic root II חֶסֶד (khesed, “shame; reproach”; BDB 340 s.v.), as reflected by the LXX translation. Rabbinic exegesis generally took it as I חֶסֶד (“loyal love; kindness”) as if it said, “even the kindness of some nations is a sin because they do it only for a show” (so Rashi, a Jewish scholar who lived a.d. 1040-1105).
496. Proverbs 14:35 tn Heb “the favor of a king.” The noun “king” functions as a subjective genitive: “the king shows favor….”
497. Proverbs 14:35 sn The wise servant is shown favor, while the shameful servant is shown anger. Two Hiphil participles make the contrast: מַשְׂכִּיל (maskil, “wise”) and מֵבִישׁ (mevish, “one who acts shamefully”). The wise servant is a delight and enjoys the favor of the king because he is skillful and clever. The shameful one botches his duties; his indiscretions and incapacity expose the master to criticism (W. McKane, Proverbs [OTL], 470).
498. Proverbs 14:35 tn Heb “is” (so KJV, ASV).
499. Proverbs 15:1 tn Heb “soft answer.” The adjective רַךְ (rakh, “soft; tender; gentle”; BDB 940 s.v.) is more than a mild response; it is conciliatory, an answer that restores good temper and reasonableness (W. McKane, Proverbs [OTL], 477). Gideon illustrates this kind of answer (Judg 8:1-3) that brings peace.
500. Proverbs 15:1 tn Heb “word of harshness”; KJV “grievous words.” The noun עֶצֶב (ʿetsev, “pain, hurt”) functions as an attributive genitive. The term עֶצֶב refers to something that causes pain (BDB 780 s.v. I עֶצֶב). For example, Jephthah’s harsh answer led to war (Judg 12:1-6).
501. Proverbs 15:1 tn Heb “raises anger.” A common response to painful words is to let one’s temper flare up.
502. Proverbs 15:2 sn The contrast is between the “tongue of the wise” and the “mouth of the fool.” Both expressions are metonymies of cause; the subject matter is what they say. How wise people are can be determined from what they say.
503. Proverbs 15:2 tn Or “makes knowledge acceptable” (so NASB). The verb תֵּיטִיב (tetiv, Hiphil imperfect of יָטַב [yatav, “to be good”]) can be translated “to make good” or “to treat in a good [or, excellent] way” (C. H. Toy, Proverbs [ICC], 303). M. Dahood, however, suggests emending the text to תֵּיטִיף (tetif) which is a cognate of נָטַף (nataf, “drip”), and translates “tongues of the sages drip with knowledge” (Proverbs and Northwest Semitic Philology, 32-33). But this change is gratuitous and unnecessary.
504. Proverbs 15:2 sn The Hiphil verb יַבִּיעַ (yabbiaʿ) means “to pour out; to emit; to cause to bubble; to belch forth.” The fool bursts out with reckless utterances (cf. TEV “spout nonsense”).
505. Proverbs 15:3 sn The proverb uses anthropomorphic language to describe God’s exacting and evaluating knowledge of all people.
506. Proverbs 15:3 tn The form צֹפוֹת (tsofot, “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil.
507. Proverbs 15:4 tn Heb “a tongue.” The term “tongue” is a metonymy of cause for what is produced: speech.
508. Proverbs 15:4 tn Heb “a tongue of healing.” A healing tongue refers to speech that is therapeutic or soothing. It is a source of vitality.
509. Proverbs 15:4 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.
510. Proverbs 15:4 tn Heb “tree of life.”
511. Proverbs 15:4 tn Heb “perversion in it.” The referent must be the tongue, representing speech, from the first line; so this has been supplied in the translation for clarity. A tongue that is twisted, perverse, or deceitful is a way of describing deceitful speech. Such words will crush the spirit.
512. Proverbs 15:4 tn Heb “is a fracture in the spirit.”
513. Proverbs 15:5 tn Heb “is prudent” (so KJV, NASB, NRSV); NCV, NLT “is wise.” Anyone who accepts correction or rebuke will become prudent in life.
514. Proverbs 15:6 sn The Hebrew noun חֹסֶן (khosen) means “wealth; treasure.” Prosperity is the reward for righteousness. This is true only in so far as a proverb can be carried in its application, allowing for exceptions. The Greek text for this verse has no reference for wealth, but talks about amassing righteousness.
515. Proverbs 15:6 tn Heb “being ruined.” The Niphal participle of עָכַר (ʿakhar; “to disturb, trouble, ruin”) may be understood substantivally, meaning “disturbance, calamity” (BDB 747 s.v. עָכַר) or a “thing troubled,” thus perhaps “[it] is ruined/ruinous.” Or it may be viewed verbally, “will be ruined” (HALOT 824 s.v. עכר nif). The LXX translates “will be ruined.”
516. Proverbs 15:7 tc The verb of the first colon, יְזָרוּ (y^ezaru, “they scatter”) is difficult because it does not fit the second very well—a heart does not “scatter” or “spread” knowledge. Symmachus’ Greek translation uses φυλάσσω (phulassō, “to guard, keep”) suggesting his text read יִצְּרוּ (yits^eru) from נָצַר (natsar, “to guard, keep watch, comply with”). The LXX uses a form of δέω (deō, “to bind”). Although binding (often being bound as a prisoner) might be related to guarding, δέω does not otherwise represent נָצַר in the LXX. Still the editors of BHS and C. H. Toy (Proverbs [ICC], 305) suggest reading יִצְּרוּ (yits^eru, “they guard”).
517. Proverbs 15:7 tn The Hebrew לֹא־כֵן (loʾ khen) could be “not so” (HALOT 482 s.v. II כֵּן) or “not right, incorrect, wrong” (HALOT 482 s.v. I כֵּן), which is supported by the LXX: “hearts of fools are unstable.” If לֵב (lev, “heart, mind”) is understood to represent thinking, then, accepting the emendation in the first line, the proverb may say, “The lips of the wise preserve knowledge, but the thoughts of fools are incorrect.”sn The phrase “the heart of fools” emphasizes that fools do not comprehend knowledge. Cf. NCV “there is no knowledge in the thoughts of fools.”
518. Proverbs 15:8 tn Heb “an abomination of the Lord.” The term יְהוָה (y^ehvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.” Cf. NIV “the Lord detests”; NCV, NLT “the Lord hates”; CEV “the Lord is disgusted.”
519. Proverbs 15:8 sn The sacrifices of the wicked are hated by the Lord because the worshipers are insincere and blasphemous (e.g., Prov 15:29; 21:3; 28:9; Ps 40:6-8; Isa 1:10-17). In other words, the spiritual condition of the worshiper determines whether or not the worship is acceptable to God.
520. Proverbs 15:8 sn J. H. Greenstone notes that if God will accept the prayers of the upright, he will accept their sacrifices; for sacrifice is an outer ritual and easily performed even by the wicked, but prayer is a private and inward act and not usually fabricated by unbelievers (Proverbs, 162).
521. Proverbs 15:8 tn Heb “[is] his pleasure.” The third person masculine singular suffix functions as a subjective genitive: “he is pleased.” God is pleased with the prayers of the upright.
522. Proverbs 15:9 tn Heb “an abomination of the Lord.” The term יְהוָה (y^ehvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.”
523. Proverbs 15:9 tn The verb אָהֵב (ʾahev, “to love”) is stative, so its imperfect form should be future; it still speaks of a general truth.
524. Proverbs 15:9 tn Heb “the one who” (so NRSV).
525. Proverbs 15:9 sn God hates the way of the wicked, that is, their lifestyle and things they do. God loves those who pursue righteousness, the Piel verb signifying a persistent pursuit. W. G. Plaut says, “He who loves God will be moved to an active, persistent, and even dangerous search for justice” (Proverbs, 170).
526. Proverbs 15:10 tn The two lines are parallel synonymously, so the “severe discipline” of the first colon is parallel to “will die” of the second. The expression מוּסָר רָע (musar raʿ, “severe discipline”) indicates a discipline that is catastrophic or harmful to life.
527. Proverbs 15:10 sn If this line and the previous line are synonymous, then the one who abandons the way also refuses any correction, and so there is severe punishment. To abandon the way means to leave the life of righteousness which is the repeated subject of the book of Proverbs.
528. Proverbs 15:11 tn Heb “Sheol and Abaddon” (שְׁאוֹל וַאֲבַדּוֹן (sh^eʾol vaʾavaddon); so ASV, NASB, NRSV; cf. KJV “Hell and destruction”; NAB “the nether world and the abyss.” These terms represent the remote underworld and all the mighty powers that reside there (e.g., Prov 27:20; Job 26:6; Ps 139:8; Amos 9:2; Rev 9:11). The Lord knows everything about this remote region.
529. Proverbs 15:11 tn The construction אַף כִּי (ʾaf ki, “how much more!”) introduces an argument from the lesser to the greater: If all this is open before the Lord, how much more so human hearts. “Hearts” here is a metonymy of subject, meaning the motives and thoughts (cf. NCV “the thoughts of the living”).
530. Proverbs 15:11 tn Heb “the hearts of the sons of man,” although here “sons of man” simply means “men” or “human beings.”
531. Proverbs 15:12 tn The verb אָהֵב (ʾahev, “to love”) is stative, so its imperfect form should be future tense.sn This is an understatement, the opposite being intended (a figure called tapeinosis). A scorner rejects any efforts to reform him.
532. Proverbs 15:12 tn The form הוֹכֵחַ (hokheakh) is a Hiphil infinitive absolute. It could function as the object of the verb (cf. NIV, NRSV) or as a finite verb (cf. KJV, NASB, NLT). The latter has been chosen here because of the prepositional phrase following it, although that is not a conclusive argument.
533. Proverbs 15:12 tc The MT has אֶל (ʾel, “to [the wise]”), suggesting seeking the advice of the wise. The LXX, however, has “with the wise,” suggesting אֶת (ʾet).
534. Proverbs 15:13 tn The contrast in this proverb is between the “joyful heart” (Heb “a heart of joy,” using an attributive genitive) and the “painful heart” (Heb “pain of the heart,” using a genitive of specification).
535. Proverbs 15:13 sn The verb יֵיטִב (yetiv) normally means “to make good,” but here “to make the face good,” that is, there is a healthy, favorable, uplifted expression. The antithesis is the pained heart that crushes the spirit. C. H. Toy observes that a broken spirit is expressed by a sad face, while a cheerful face shows a courageous spirit (Proverbs [ICC], 308).
536. Proverbs 15:14 tn Or “heart.” The Hebrew term is לֵב (lev, “mind, heart”).
537. Proverbs 15:14 tc The idea expressed in the second colon does not make a strong parallelism with the first with its emphasis on seeking knowledge. Its poetic image of feeding (a hypocatastasis) would signify the acquisition of folly—the fool has an appetite for it. D. W. Thomas suggests the change of one letter, ר (resh) to ד (dalet), to obtain a reading יִדְעֶה (yidʿeh); this he then connects to an Arabic root daʿa with the meaning “sought, demanded” to form what he thinks is a better parallel (“Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 285). But even though the parallelism is not as precise as some would prefer, there is insufficient warrant for such a change.
538. Proverbs 15:15 sn The “days” represent what happens on those days (metonymy of subject).
539. Proverbs 15:15 tn The contrast is between the “afflicted” and the “good of heart” (a genitive of specification, “cheerful/healthy heart/spirit/attitude”). sn The parallelism suggests that the afflicted is one afflicted within his spirit, for the proverb is promoting a healthy frame of mind.
540. Proverbs 15:15 tn Or “evil”; or “catastrophic.”
541. Proverbs 15:15 tn “one with” is supplied.
542. Proverbs 15:15 sn The image of a continual feast signifies the enjoyment of what life offers (cf. TEV “happy people…enjoy life”). The figure is a hypocatastasis; among its several implications are joy, fulfillment, abundance, pleasure.
543. Proverbs 15:16 sn One of the frequent characteristics of wisdom literature is the “better” saying; it is a comparison of different but similar things to determine which is to be preferred. These two verses focus on spiritual things being better than troubled material things.
544. Proverbs 15:16 sn Turmoil refers to anxiety; the fear of the Lord alleviates anxiety, for it brings with it contentment and confidence.
545. Proverbs 15:16 sn Not all wealth has turmoil with it. But the proverb is focusing on the comparison of two things—fear of the Lord with little and wealth with turmoil. Between these two, the former is definitely better.
546. Proverbs 15:17 tn Heb “and love there.” This clause is a circumstantial clause introduced with vav, that becomes “where there is love.” The same construction is used in the second colon.
547. Proverbs 15:17 sn Again the saying concerns troublesome wealth: Loving relationships with simple food are better than a feast where there is hatred. The ideal, of course, would be loving family and friends with a great meal in addition, but this proverb is only comparing two things.
548. Proverbs 15:18 tn Heb “a man of wrath”; KJV, ASV “a wrathful man.” The term “wrath” functions as an attributive genitive: “an angry person.” He is contrasted with the “slow of anger,” so he is a “quick-tempered person” (cf. NLT “a hothead”).
549. Proverbs 15:18 tn Heb “slow of anger.” The noun “anger” functions as a genitive of specification: slow in reference to anger, that is, slow to get angry, patient.
550. Proverbs 15:18 tn The Hiphil verb יַשְׁקִיט (yashqit) means “to cause quietness; to pacify; to allay” the strife or quarrel (cf. NAB “allays discord”). This type of person goes out of his way to keep things calm and minimize contention; his opposite thrives on disagreement and dispute.
551. Proverbs 15:18 sn The fact that רִיב (riv) is used for “quarrel; strife” strongly implies that the setting is the courtroom or other legal setting (the gates of the city). The hot-headed person is eager to turn every disagreement into a legal case.
552. Proverbs 15:19 tn Heb “like an overgrowth”; NRSV “overgrown with thorns”; cf. CEV “like walking in a thorn patch.” The point of the simile is that the path of life taken by the lazy person has many obstacles that are painful—it is like trying to break through a hedge of thorns. The LXX has “strewn with thorns.”
553. Proverbs 15:19 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
554. Proverbs 15:19 sn The contrast to the “thorny way” is the highway, the Hebrew word signifying a well built-up road (סָלַל, salal, “to heap up”). The upright have no reason to swerve, duck, or detour, but may expect “clear sailing.” Prov 28:19 pairs similar concepts while Prov 6:10 and 10:26 speak of the hardships associated with laziness.
555. Proverbs 15:20 tn Heb “son.”
556. Proverbs 15:20 tn Heb “a fool of a man,” a genitive of specification.
557. Proverbs 15:20 sn The proverb is almost the same as 10:1, except that “despises” replaces “grief.” This adds the idea of the callousness of the one who inflicts grief on his mother (D. Kidner, Proverbs [TOTC], 116).
558. Proverbs 15:21 tn Heb “lacking of mind.” The term לֵב (lev, “mind, heart”) refers by metonymy to thinking, and by extension to discernment, wisdom, good sense (cf. NIV “judgment”). The one who has not developed this ability to make proper choices finds great delight in folly.
559. Proverbs 15:21 tn Heb “a man of understanding” (so KJV, NIV); NLT “a sensible person.”
560. Proverbs 15:21 tn The Hebrew construction is יְיַשֶּׁר־לָכֶת (y^eyasher lakhet, “makes straight [to] go”). This is a verbal hendiadys, in which the first verb, the Piel imperfect, becomes adverbial, and the second form, the infinitive construct of הָלַךְ, halakh, becomes the main verb: “goes straight ahead” (cf. NRSV).
561. Proverbs 15:22 tn Heb “go wrong” (so NRSV, NLT). The verb is the Hiphil infinitive absolute from פָּרַר, parar, which means “to break; to frustrate; to go wrong” (HALOT 975 s.v. I פרר 2). The plans are made ineffectual or are frustrated when there is insufficient counsel.
562. Proverbs 15:22 sn The proverb says essentially the same thing as 11:14, but differently.
563. Proverbs 15:23 tn Heb “joy to the man” or “the man has joy.”
564. Proverbs 15:23 tn Heb “in the answer of his mouth” (so ASV); NASB “in an apt answer.” The term “mouth” is a metonymy of cause for what he says. But because the parallelism is loosely synonymous, the answer given here must be equal to the good word spoken in season. So it is an answer that is proper or fitting.
565. Proverbs 15:23 tn Heb “in its season.” To say the right thing at the right time is useful; to say the right thing at the wrong time is counterproductive.
566. Proverbs 15:24 tn There is disagreement over the meaning of the term translated “upward.” The verse is usually taken to mean that “upward” is a reference to physical life and well-being (cf. NCV), and “going down to Sheol” is a reference to physical death, that is, the grave, because the concept of immortality is said not to appear in the book of Proverbs. The proverb then would mean that the wise live long and healthy lives. But W. McKane argues (correctly) that “upwards” in contrast to Sheol, does not fit the ways of describing the worldly pattern of conduct and that it is only intelligible if taken as a reference to immortality (Proverbs [OTL], 480). The translations “upwards” and “downwards” are not found in the LXX. This has led some commentators to speculate that these terms were not found in the original, but were added later, after the idea of immortality became prominent. However, this is mere speculation.
567. Proverbs 15:24 tn Heb “to the wise [man],” because the form is masculine.
568. Proverbs 15:24 tn The term לְמַעַן (l^emaʿan, “in order to”) introduces a purpose clause; the path leads upward in order to turn the wise away from Sheol.
569. Proverbs 15:24 tn Heb “to turn from Sheol downward”; cf. NAB “the nether world below.”
570. Proverbs 15:25 sn The “proud” have to be understood here in contrast to the widow, and their “house” has to be interpreted in contrast to the widow’s territory. The implication may be that the “proud” make their gain from the needy, and so God will set the balance right.
571. Proverbs 15:25 sn The Lord administers justice in his time. The Lord champions the widow, the orphan, the poor, and the needy. These people were often the prey of the proud, who would take and devour their houses and lands (e.g., 1 Kgs 21; Prov 16:19; Isa 5:8-10).
572. Proverbs 15:26 tn Heb “an abomination of the Lord.” The term יְהוָה (y^ehvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.”
573. Proverbs 15:26 tn The noun מַחְשְׁבוֹת (makhsh^evot) means “thoughts” (so KJV, NIV, NLT), from the verb חָשַׁב (khashav, “to think; to reckon; to devise”). So these are intentions, what is being planned (cf. NAB “schemes”).
574. Proverbs 15:26 tn The word רַע (raʿ, “evil, wicked”) is a genitive of source or subjective genitive, meaning the plans that the wicked devise—“wicked plans.”
575. Proverbs 15:26 sn The contrast is between the “thoughts” and the “words.” The thoughts that are designed to hurt people the Lord hates; words that are pleasant (נֹעַם, noʿam), however, are pure (to him). What is pleasant is delightful, lovely, enjoyable.
576. Proverbs 15:26 tc The MT simply has “but pleasant words are pure” (Heb “but pure [plural] are the words of pleasantness”). Some English versions add “to him” to make the connection to the first part (cf. NAB, NIV). The LXX has: “the sayings of the pure are held in honor.” The Vulgate has: “pure speech will be confirmed by him as very beautiful.” The NIV has paraphrased here: “but those of the pure are pleasing to him.”
577. Proverbs 15:27 tn Heb “the one who gains.” The phrase בּוֹצֵעַ בָּצַע (botseaʿ batsaʿ) is a participle followed by its cognate accusative. This refers to a person who is always making the big deal, getting the larger cut, or in a hurry to get rich. The verb, though, makes it clear that the gaining of a profit is by violence and usually unjust, since the root has the idea of “cut off; break off; gain by violence.” The line is contrasted with hating bribes, and so the gain in this line may be through bribery.
578. Proverbs 15:27 sn The participle “troubles” (עֹכֵר, ʿokher) can have the connotation of making things difficult for the family, or completely ruining the family (cf. NAB). In Josh 7:1 Achan took some of the “banned things” and was put to death: Because he “troubled Israel,” the Lord would “trouble” him (take his life, Josh 7:25).
579. Proverbs 15:27 tn Heb “his house.”
580. Proverbs 15:27 tn Heb “gifts” (so KJV). Gifts can be harmless enough, but in a setting like this the idea is that the “gift” is in exchange for some “profit [or, gain].” Therefore they are bribes (cf. ASV, NAB, NASB, NIV, NRSV, NLT), and to be hated or rejected. Abram, for example, would not take anything that the king of Sodom had to offer, “lest [he] say, “I have made Abram rich” (Gen 14:22-24).
581. Proverbs 15:28 tn Or “mind.” The term לֵב (lev) can refer to the “mind” or “heart” and represent a person’s thinking, feeling, or will.
582. Proverbs 15:28 tn The verb יֶהְגֶּה (yehgeh) means “to muse; to meditate; to consider; to study.” It also involves planning, such as with the wicked “planning” a vain thing (Ps 2:1, which is contrasted with the righteous who “meditate” in the law [1:2]).
583. Proverbs 15:28 tn The word “how” is supplied in the translation for stylistic reasons.
584. Proverbs 15:28 tc The LXX reads: “the hearts of the righteous meditate faithfulness.”sn The advice of the proverb is to say less but better things. The wise—here called the righteous—are cautious in how they respond to others. They think about it (heart = mind) before speaking.
585. Proverbs 15:28 sn The form is plural. What they say (the “mouth” is a metonymy of cause) is any range of harmful things.
586. Proverbs 15:29 sn To say that the Lord is “far” from the wicked is to say that he has made himself unavailable to their appeal—he does not answer them. This motif is used by David throughout Ps 22 for the problem of unanswered prayer—“Why are you far off?”
587. Proverbs 15:29 sn The verb “hear” (שָׁמַע, shamaʿ) has more of the sense of “respond to” in this context. If one “listens to the voice of the Lord,” for example, it means that he obeys the Lord. If one wishes God to “hear his prayer,” it means he wishes God to answer it.
588. Proverbs 15:29 sn God’s response to prayer is determined by the righteousness of the one who prays. A prayer of repentance by the wicked is an exception, for by it they would become the righteous (C. H. Toy, Proverbs [ICC], 316).
589. Proverbs 15:30 tc The LXX has “the eye that sees beautiful things.” D. W. Thomas suggests pointing מְאוֹר (m^eʾor) as a Hophal participle, “a fine sight cheers the mind” (“Textual and Philological Notes,” 205). But little is to be gained from this change.tn Heb “light of the eyes” (so KJV, NRSV). The expression may indicate the gleam in the eyes of the one who tells the good news, as the parallel clause suggests.
590. Proverbs 15:30 tn Heb “makes fat the bones;” NAB “invigorates the bones;” NASB “puts fat on the bones.” The word “bones” is a metonymy of subject, the bones representing the whole body. The idea of “making fat” signifies by comparison (hypocatastasis) with fat things that the body will be healthy and prosperous (e.g., Prov 17:22; 25:25; Gen 45:27-28; Isa 52:7-8). Good news makes the person feel good in body and soul.
591. Proverbs 15:31 tn Heb “ear” (so KJV, NRSV). The term “ear” is a synecdoche of part (= ear) for the whole (= person).
592. Proverbs 15:31 tn “Life” is an objective genitive: Reproof brings or preserves life. Cf. NIV “life-giving rebuke”; NLT “constructive criticism.”
593. Proverbs 15:31 tn Heb “lodges.” This means to live with, to be at home with.
594. Proverbs 15:31 sn The proverb is one full sentence; it affirms that a teachable person is among the wise.
595. Proverbs 15:32 sn To “despise oneself” means to reject oneself as if there was little value. The one who ignores discipline is not interested in improving himself.
596. Proverbs 15:32 tn The nuances of שָׁמַע (shamaʿ) include hearing and obeying or carrying out what was said. Cf. “heeds” so NAB, NIV, NKJV, NRSV.
597. Proverbs 15:32 tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (thinking), and so refers to discernment, wisdom, good sense.
598. Proverbs 15:33 tn Heb “[is] instruction of wisdom” (KJV and NASB similar). The noun translated “wisdom” is an attributive genitive: “wise instruction.”sn The idea of the first line is similar to Prov 1:7 and 9:10. Here it may mean that the fear of the Lord results from the discipline of wisdom, just as easily as it may mean that the fear of the Lord leads to the discipline of wisdom. The second reading harmonizes with the theme in the book that the fear of the Lord is the starting point.
599. Proverbs 15:33 tn Heb “[is] humility” (so KJV). The second clause is a parallel idea in that it stresses how one thing leads to another—humility to honor. Humble submission in faith to the Lord brings wisdom and honor.
600. Proverbs 16:1 tn Heb “plans of the heart” (so ASV, NASB, NIV). The phrase מַעַרְכֵי־לֵב (maʿar^ekhe lev) means “the arrangements of the mind.” sn Humans may set things in order, plan out what they are going to say, but God sovereignly enables them to put their thoughts into words.
601. Proverbs 16:1 tn Here “the tongue” is a metonymy of cause in which the instrument of speech is put for what is said: the answer expressed.
602. Proverbs 16:1 sn The contrasting prepositions enhance the contrasting ideas—the ideas belong to people, but the words come from the Lord.
603. Proverbs 16:1 sn There are two ways this statement can be taken: (1) what one intends to say and what one actually says are the same, or (2) what one actually says differs from what the person intended to say. The second view fits the contrast better. The proverb then is giving a glimpse of how God even confounds the wise. When someone is trying to speak [“answer” in the book seems to refer to a verbal answer] before others, the Lord directs the words according to his sovereign will.
604. Proverbs 16:2 tn Heb “ways of a man.”
605. Proverbs 16:2 sn The Hebrew term translated “right” (זַךְ, zakh) means “pure, clear, clean” (cf. KJV, NASB “clean;” NIV “innocent;” ESV, NKJV, NLT, NRSV “pure.” It is used in the Bible for pure (uncontaminated) oils or undiluted liquids. Here it means uncontaminated actions and motives. It address how people naively conclude or rationalize that their actions are fine.
606. Proverbs 16:2 tn Heb “in his eyes.” Physical sight is used figuratively for insight, or one’s intellectual point of view.
607. Proverbs 16:2 tn The figure (a hypocatastasis) of “weighing” signifies “evaluation” (e.g., Exod 5:8; 1 Sam 2:3; 16:7; Prov 21:2; 24:12). There may be an allusion to the Egyptian belief of weighing the heart after death to determine righteousness. But in Hebrew thought it is an ongoing evaluation as well, not merely an evaluation after death.
608. Proverbs 16:2 tn Heb “spirits” (so KJV, ASV). This is a metonymy for the motives, the intentions of the heart (e.g., 21:2 and 24:2). sn Humans deceive themselves rather easily and so appear righteous in their own eyes, but the proverb says that God evaluates motives and so he alone can determine if the person’s ways are innocent.
609. Proverbs 16:3 tc The MT reads גֹּל (gol, “commit”) from the root גָּלַל (galal, “to roll”). The LXX and Tg. Prov 16:3 have “reveal” as if the root were גָּלָה (galah, “to reveal”).tn Heb “roll.” The figure of rolling (an implied comparison or hypocatastasis), as in rolling one’s burdens on the Lord, is found also in Pss 22:8 [9]; 37:5; 55:22. It portrays complete dependence on the Lord. This would be accomplished with a spirit of humility and by means of diligent prayer, but the plan must also have God’s approval.
610. Proverbs 16:3 tn The suffix on the plural noun would be a subjective genitive: “the works you are doing,” or here, “the works that you want to do.”
611. Proverbs 16:3 tn The syntax of the second clause shows that there is subordination: The vav on וְיִכֹּנוּ (v^eyikkonu) coming after the imperative of the first clause expresses that this clause is the purpose or result. People should commit their works in order that the Lord may establish them. J. H. Greenstone says, “True faith relieves much anxiety and smoothens many perplexities” (Proverbs, 172).
612. Proverbs 16:4 tn The Hebrew verb פָּעַל (paʿal) means “to work out; to bring about; to accomplish.” As the perfect form of a dynamic root, it is past or perfective. By using a past nuance, the proverb asserts that this is not just something that will work out some day. It affirms that God has done so and views this action as prototypical of what God does. Elsewhere with this verb, the preposition ל (lamed) indicates the purpose of the work (when followed by an infinitive, e.g. Exod 15:7), or who the action was for/against (when followed by a person, e.g. Isa 26:12). In the only other case where the verb פָּעַל (paʿal) has a direct object and the preposition ל (lamed) it means to make, or modify, the thing into something else (Ps 7:13). Applying that same syntax here could mean “God has turned everything to his own purpose.” God has done so by turning what was meant to harm into good (as with Joseph, Gen 50:20) and here by preparing the wicked for disaster. If it means to turn one thing into another, then the verse affirms God’s sovereignty while not making him directly responsible for evil acts chosen by the wicked.
613. Proverbs 16:4 tc The Latin Vulgate implies the form לְמַעֲנֵהוּ (l^emaʿanehu) “for his/its sake/purpose” rather than the Masoretic text’s לַמַּעֲנֵהוּ (lammaʿanehu) “for his/its purpose/answer.” Both are reading the same consonantal text but understanding the vowels differently. tn At the core of the phrase לַמַּעֲנֵהוּ (lammaʿanehu) in the Masoretic text, lies the word מַעֲנֶה (maʿaneh), which is proposed to mean “answer” or “purpose.” HALOT proposes that they are two homonyms (HALOT I, 614) going back to different homonymous verbal roots. If this is the noun meaning “answer,” it may imply the consequence. God ensures that everyone’s actions and the consequences of those actions correspond—certainly the wicked for the day of calamity. In God’s order there is just retribution for every act.
614. Proverbs 16:4 sn This is an example of synthetic parallelism (“A, what’s more B”). The A-line affirms a truth, and the B-line expands on it with a specific application about the wicked—whatever disaster comes their way is an appropriate correspondent for their life.
615. Proverbs 16:5 tn Heb “an abomination of the Lord.” The term יְהוָה (y^ehvah, “the Lord”) is a subjective genitive: “the Lord abhors.”
616. Proverbs 16:5 tn Heb “everyone of proud of heart.” The noun לֵב (lev, “heart, mind”) represents what one does with the לֵב, i.e., thinking and feeling, and here refers to the attitude of someone’s spirit. It acts as a genitive of specification, “proud in the heart.” The phrase refers to that class of people who are arrogant, those who set themselves presumptuously against God (e.g., 2 Chr 26:16; Ps 131:1; Prov 18:12).
617. Proverbs 16:5 tn Heb “hand to hand.” This idiom means “you can be assured” (e.g., Prov 11:21).
618. Proverbs 16:5 tn The B-line continues the A-line, stating the eventual outcome of the Lord’s abhorrence of arrogance—he will punish them. “Will not go unpunished” is an understatement (tapeinosis) to stress first that they will certainly be punished; whereas those who humble themselves before God in faith will not be punished.tc The LXX has inserted two couplets here: “The beginning of a good way is to do justly, // and it is more acceptable with God than to do sacrifices; // he who seeks the Lord will find knowledge with righteousness, // and they who rightly seek him will find peace.” C. H. Toy reminds the reader that there were many proverbs in existence that sounded similar to those in the book of Proverbs; these lines are in the Greek OT as well as in Sirach (Proverbs [ICC], 321-22).
619. Proverbs 16:6 sn These two words are often found together to form a nominal hendiadys: “faithful loyal love.” The couplet often characterizes the Lord, but here in parallel to the fear of the Lord it refers to the faithfulness of the believer. Such faith and faithfulness bring atonement for sin.
620. Proverbs 16:6 tn Heb “is atoned”; KJV “is purged”; NAB “is expiated.” The verb is from I כָּפַר (kafar, “to atone; to expiate; to pacify; to appease”; HALOT 493-94 s.v. I כפר). This root should not be confused with the identically spelled Homonym II כָּפַר (kafar, “to cover over”; HALOT 494 s.v. II *כפר). Atonement in the OT expiated sins, it did not merely cover them over (cf. NLT). C. H. Toy explains the meaning by saying it affirms that the divine anger against sin is turned away and man’s relation to God is as though he had not sinned (Proverbs [ICC], 322). Genuine repentance, demonstrated by loyalty and truthfulness, appeases the anger of God against one’s sin.
621. Proverbs 16:6 tn Heb “fear of the Lord.” The term יְהוָה (y^ehvah, “the Lord”) functions as an objective genitive: “fearing the Lord.”
622. Proverbs 16:6 tn Heb “turns away from”; NASB “keeps away from.”
623. Proverbs 16:6 sn The Hebrew word translated “evil” (רַע, raʿ) can in some contexts mean “calamity” or “disaster,” but here it seems more likely to mean “evil” in the sense of sin. Faithfulness to the Lord brings freedom from sin. The verse uses synonymous parallelism with a variant: One half speaks of atonement for sin because of the life of faith, and the other of avoidance of sin because of the fear of the Lord.
624. Proverbs 16:7 tn Heb “ways of a man.”
625. Proverbs 16:7 tn The first line uses an infinitive in a temporal clause, followed by its subject in the genitive case: “in the taking pleasure of the Lord” = “when the Lord is pleased with.” So the condition set down for the second colon is a lifestyle that is pleasing to God.
626. Proverbs 16:7 tn The referent of the verb in the second colon is unclear. The straightforward answer is that it refers to the person whose ways please the Lord—it is his lifestyle that disarms his enemies. W. McKane comments that the righteous have the power to mend relationships (Proverbs [OTL], 491); see, e.g., 10:13; 14:9; 15:1; 25:21-22). The life that is pleasing to God will be above reproach and find favor with others. Some would interpret this to mean that God makes his enemies to be at peace with him (cf. KJV, NAB, NASB, NIV, NLT). This is workable, but in this passage it would seem God would do this through the pleasing life of the believer (cf. NCV, TEV, CEV).
627. Proverbs 16:7 tn Heb “even his enemies he makes to be at peace with him.”
628. Proverbs 16:8 sn The lines contrast the modest income with the abundant income, but the real contrast is between righteousness and the lack of justice (or injustice). “Justice” is used for both legal justice and ethical conduct. It is contrasted with righteousness in 12:5 and 21:7; it describes ethical behavior in 21:3. Here the point is that unethical behavior tarnishes the great gain and will be judged by God.
629. Proverbs 16:8 sn This is another “better” saying; between these two things, the first is better. There are other options—such as righteousness with wealth—but the proverb is not concerned with that. A similar saying appears in Amenemope 8:19-20 (ANET 422).
630. Proverbs 16:9 tn Heb “the mind of a man.” The term לֵב (lev, “mind, heart”) represents the person in this case (a synecdoche of a part for the whole) but highlights that faculty most relevant to the verb for planning.
631. Proverbs 16:9 tn Heb “his way” (so KJV, NASB).
632. Proverbs 16:9 tn The verb כּוּן (kun, “to establish; to confirm”) with צַעַד (tsaʿad, “step”) means “to direct” (e.g., Ps 119:133; Jer 10:23). This contrasts what people plan and what actually happens—God determines the latter.
633. Proverbs 16:9 sn “Steps” is an implied comparison, along with “way,” to indicate the events of the plan as they work out.
634. Proverbs 16:10 tn Heb “oracle” (so NAB, NIV) or “decision”; TEV “the king speaks with divine authority.” The term קֶסֶם (qesem) is used in the sense of “oracle; decision; verdict” (HALOT 1115-16 s.v.). The pronouncements of a king form an oracular sentence, as if he speaks for God; they are divine decisions (e.g., Num 22:7; 23:23; 2 Sam 14:20).
635. Proverbs 16:10 tn Heb “on the lips.” The term “lips” is a metonymy of cause referring to what the king says—no doubt what he says officially.
636. Proverbs 16:10 tn Heb “his mouth.” The term “mouth” is a metonymy of cause for what the king says: his pronouncements and legal decisions.
637. Proverbs 16:10 sn The second line gives the effect of the first: If the king delivers such oracular sayings (קֶסֶם, qesem, translated “divine verdict”), then he must be careful in the decisions he makes. The imperfect tense then requires a modal nuance to stress the obligation of the king not to act treacherously against justice. It would also be possible to translate the verb as a jussive: Let the king not act treacherously against justice. For duties of the king, see Ps 72 and Isa 11. For a comparison with Ezek 21:23-26, see E. W. Davies, “The Meaning of qesem in Prov 16:10, ” Bib 61 (1980): 554-56.
638. Proverbs 16:11 tn Heb “a scale and balances of justice.” This is an attributive genitive, meaning “just scales and balances.” The law required that scales and measures be accurate and fair (Lev 19:36; Deut 25:13). Shrewd dishonest people kept light and heavy weights to make unfair transactions.
639. Proverbs 16:11 tn Heb “stones.”
640. Proverbs 16:12 sn The “wickedness” mentioned here (רֶשַׁע, reshaʿ) might better be understood as a criminal act, for the related word “wicked” can also mean the guilty criminal. If a king is trying to have a righteous administration, he will detest any criminal acts.
641. Proverbs 16:12 tn The “throne” represents the administration, or the decisions made from the throne by the king, and so the word is a metonymy of adjunct (cf. NLT “his rule”).
642. Proverbs 16:13 tc The MT has the plural. Two Hebrew mss, the LXX, Syriac, and Targum read “a king.”
643. Proverbs 16:13 tn Heb “lips of righteousness”; cf. NAB, NIV “honest lips.” The genitive “righteousness” functions as an attributive adjective. The term “lips” is a metonymy of cause for what is said: “righteous speech” or “righteous counsel.”
644. Proverbs 16:13 tn The MT has the singular participle followed by the plural adjective (which is here a substantive). The editors of BHS wish to follow the ancient versions in making the participle plural, “those who speak uprightly.”
645. Proverbs 16:13 sn The verse is talking about righteous kings, of course—they love righteousness and not flattery. In this proverb “righteous” and “upright” referring to what is said means “what is right and straight,” i.e., the truth (cf. NCV).
646. Proverbs 16:14 sn This proverb introduces the danger of becoming a victim of the king’s wrath (cf. CEV “if the king becomes angry, someone may die”). A wise person knows how to pacify the unexpected and irrational behavior of a king. The proverb makes the statement, and then gives the response to the subject.
647. Proverbs 16:14 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.
648. Proverbs 16:14 tn The expression uses an implied comparison, comparing “wrath” to a messenger because it will send a message. The qualification is “death,” an objective genitive, meaning the messenger will bring death, or the message will be about death. E.g., 1 Kgs 2:25, 29-34 and 46. Some have suggested a comparison with the two messengers of Baal to the god Mot (“Death”) in the Ugaritic tablets (H. L. Ginsberg, “Baal’s Two Messengers,” BASOR 95 [1944]: 25-30). If there is an allusion, it is a very slight one. The verse simply says that the king’s wrath threatens death.
649. Proverbs 16:14 tn The verb is כָּפַר (kafar), which means “to pacify; to appease” and “to atone; to expiate” in Levitical passages. It would take a wise person to know how to calm or pacify the wrath of a king—especially in the ancient Near East.
650. Proverbs 16:15 tn Heb “the light of the face of the king.” This expression is a way of describing the king’s brightened face, his delight in what is taking place. This would mean life for those around him.sn The proverb is the antithesis of 16:14.
651. Proverbs 16:15 tn Heb “cloud.”
652. Proverbs 16:15 tn Heb “latter rain” (so KJV, ASV). The favor that this expression represents is now compared to the cloud of rain that comes with the “latter” rain or harvest rain. The point is that the rain cloud was necessary for the successful harvest; likewise the king’s pleasure will ensure the success and the productivity of the people under him. E.g., also Psalm 72:15-17; the prosperity of the land is portrayed as a blessing on account of the ideal king.
653. Proverbs 16:16 tn The form קְנֹה (q^enoh) is an infinitive; the Greek version apparently took it as a participle, and the Latin as an imperative—both working with an unpointed קנה, the letter ה (he) being unexpected in the form if it is an infinitive construct (the parallel clause has קְנוֹת [q^enot] for the infinitive, but the ancient versions also translate that as either a participle or an imperative).
654. Proverbs 16:16 tn The form is a Niphal participle, masculine singular. If it is modifying “understanding” it should be a feminine form. If it is to be translated, it would have to be rendered “and to acquire understanding is to be chosen more than silver” (cf. KJV, ASV, NASB). Many commentaries consider it superfluous. NIV and NCV simply have “to choose understanding rather than silver!”
655. Proverbs 16:17 sn The point of righteous living is made with the image of a highway, a raised and well-graded road (a hypocatastasis, implying a comparison between a highway and the right way of living).
656. Proverbs 16:17 tn The form סוּר (sur) is a Qal infinitive; it indicates that a purpose of the righteous life is to turn away from evil. “Evil” here has the sense of sinful living. So the first line asserts that the well-cared-for life avoids sin.
657. Proverbs 16:17 sn The second half of the verse uses two different words for “guard”; this one is נֹצֵר (notser) “the one who guards his way,” and the first is שֹׁמֵר (shomer) “the one who guards his life” (the order of the words is reversed in the translation). The second colon then explains further the first (synthetic parallelism), because to guard one’s way preserves life.
658. Proverbs 16:17 tc The LXX adds three lines after 17a and one after 17b: “The paths of life turn aside from evils, and the ways of righteousness are length of life; he who receives instruction will be prosperous, and he who regards reproofs will be made wise; he who guards his ways preserves his soul, and he who loves his life will spare his mouth.”
659. Proverbs 16:18 sn The two lines of this proverb are synonymous parallelism, and so there are parasynonyms. “Pride” is paired with “haughty spirit” (“spirit” being a genitive of specification); and “destruction” is matched with “a tottering, falling.”
660. Proverbs 16:18 tn Heb “[is] before destruction.”
661. Proverbs 16:18 sn Many proverbs have been written in a similar way to warn against the inevitable disintegration and downfall of pride. W. McKane records an Arabic proverb: “The nose is in the heavens, the seat is in the mire” (Proverbs [OTL], 490).
662. Proverbs 16:19 tn Heb “low of spirit”; KJV “of an humble spirit.” This expression describes the person who is humble and submissive before the Lord and therefore inoffensive. It is always necessary to have a humble spirit, whether there is wealth or not.
663. Proverbs 16:19 tn Heb “than to divide plunder.” The word “plunder” implies that the wealth taken by the proud was taken violently and wrongfully—spoils are usually taken in warfare. R. N. Whybray translates it with “loot” (Proverbs [CBC], 95). The proud are in rebellion against God, overbearing and oppressive. One should never share the “loot” with them.
664. Proverbs 16:20 tn Heb “he who is prudent” or “he who deals wisely” (cf. KJV). The proverb seems to be referring to wise business concerns and the reward for the righteous. One who deals wisely in a matter will find good results. R. N. Whybray sees a contrast here: “The shrewd man of business will succeed well, but the happy man is he who trusts the Lord” (Proverbs [CBC], 92). Synonymous parallelism is more appropriate.
665. Proverbs 16:20 tn Or “he who gives heed to a word,” that is, “who listens to instruction” (cf. NIV, NLT).
666. Proverbs 16:20 tn Heb “good” (so KJV, ASV).
667. Proverbs 16:20 tn Although traditionally this word is translated “happy” (cf. KJV, ASV, NAB, NRSV, NLT), such a translation can be misleading because the word means far more than that. It describes the heavenly bliss that comes from knowing one is right with God and following God’s precepts. The “blessed” could be at odds with the world (Ps 1:1-3).
668. Proverbs 16:20 tn Heb “and the one who trusts in the Lord—blessed is he.”
669. Proverbs 16:21 tn Heb “wise of heart” (so NRSV).
670. Proverbs 16:21 tn Heb “to the wise of heart it will be called discerning.” This means that the wise of heart, those who make wise decisions (“heart” being the metonymy), will gain a reputation of being the discerning ones.
671. Proverbs 16:21 tn Heb “sweetness of lips.” The term “lips” is a metonymy of cause, meaning what is said. It is a genitive of specification. The idea of “sweetness” must be gracious and friendly words. The teaching will be well-received because it is both delightful and persuasive (cf. NIV “pleasant words promote instruction”).
672. Proverbs 16:21 tn Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”
673. Proverbs 16:22 tn The Hebrew noun שֵׂכֵל (sekhel, “prudence; insight”; cf. KJV, NASB, NIV “understanding”; NAB, CEV “good sense”) is related to the verb that means “to have insight; to give attention to; to act circumspectly [or, prudently],” as well as “to prosper; to have success.” These words all describe the kind of wise action that will be successful.
674. Proverbs 16:22 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.
675. Proverbs 16:22 tn Heb “fountain of life.” The point of the metaphor is that like a fountain this wisdom will be a constant provision for living in this world.
676. Proverbs 16:22 tn Heb “the discipline of fools [is] folly.” The “discipline” (מוּסָר, musar) in this proverb is essentially a requital for sin (hence “punishment,” so NIV, NCV, NRSV); discipline which is intended to correct is normally rejected and despised by fools. So the line is saying that there is very little that can be done for or with the fool (cf. NLT “discipline is wasted on fools”).
677. Proverbs 16:23 tn Or “mind” (cf. NCV, NRSV, NLT).
678. Proverbs 16:23 tn Heb “makes wise his mouth,” with “mouth” being a metonymy of cause for what is said: “speech.”
679. Proverbs 16:23 sn Those who are wise say wise things. The proverb uses synthetic parallelism: The first line asserts that the wise heart ensures that what is said is wise, and the second line adds that such a person increases the reception of what is said.
680. Proverbs 16:23 tn Heb “to his lips.” The term “lips” functions as a metonymy of cause for what is said.
681. Proverbs 16:24 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.
682. Proverbs 16:24 sn The metaphor of honey or the honeycomb is used elsewhere in scripture, notably Ps 19:10 [11]. Honey was used in Israel as a symbol of the delightful and healthy products of the land—“a land flowing with milk and honey” (Deut 6:3).
683. Proverbs 16:24 sn Two predicates are added to qualify the metaphor: The pleasant words are “sweet” and “healing.” “Soul” includes in it the appetites, physical and spiritual; and so sweet to the “soul” would summarize all the ways pleasant words give pleasure. “Bones” is a metonymy of subject, the boney framework representing the whole person, body and soul. Pleasant words, like honey, will enliven and encourage the whole person. One might recall, in line with the imagery here, how Jonathan’s eyes brightened when he ate from the honeycomb (1 Sam 14:27).
684. Proverbs 16:25 tn Heb “which is straight before a man.”
685. Proverbs 16:25 tn Heb “the ways of death.” See note at the identical saying in 14:12.
686. Proverbs 16:26 sn The words for “laborer” (עָמֵל; ʿamel) and “labored” (עָמַל; ʿamal) are less common Hebrew terms for work. The root idea refers to exertion, or toil, and sometimes to anxiety. In Eccl. 2:11 the Preacher refers to all his many building projects with this verb for hard work. This proverb pictures hard work being done of necessity rather than for the satisfaction of doing the work itself.
687. Proverbs 16:26 tn Heb “soul.” The term נֶפֶשׁ (nefesh) here means “appetite,” functioning as a metonymy; the “inner soul” of a person representing his appetite (BDB 660 s.v. 5a; see, e.g., Pss 63:6; 107:9; Prov 13:25; 16:24; 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). This is suggested by the parallelism with “hunger.”
688. Proverbs 16:26 tn Heb “his mouth” (so KJV, NAB). The term “mouth” is a metonymy for hunger or eating. The idea of the proverb is clear—the need to eat drives people to work.
689. Proverbs 16:26 tn This verb, אָכַף (ʾakaf), occurs only here in the Hebrew Bible. Cognate languages associate it with saddling an animal or pressing. A similar English idiom might be “to spur on.” The verbs in the proverb are past time, noting a pattern which has been observed and is prototypical.
690. Proverbs 16:26 tc The LXX has apparently misread פִּיהוּ (pihu) and inserted the idea of “ruin” for the laborer: “he drives away ruin.” This influenced the Syriac to some degree; however, its first clause understood “suffering” instead of “labor”: “the person who causes suffering suffers.”sn This theme is taught elsewhere (e.g., Eccl 6:7; Eph 4:28; 6:7; 2 Thess 3:10-12).
691. Proverbs 16:27 tn Heb “a man of belial.” This phrase means “wicked scoundrel.” Some translate “worthless” (so ASV, NASB, CEV), but the phrase includes deep depravity and wickedness (C. H. Toy, Proverbs [ICC], 125-26).
692. Proverbs 16:27 tn Heb “digs up” (so NASB). The “wicked scoundrel” finds out about evil and brings it to the surface (Prov 26:27; Jer 18:20). What he digs up he spreads by speech.
693. Proverbs 16:27 tn Heb “on his lips” (so NAB) The term “lips” is a metonymy of cause. To say that “evil” is on his lips means that he talks about the evil he has dug up.
694. Proverbs 16:27 sn The simile stresses the devastating way that slander hurts people. W. McKane says that this one “digs for scandal and…propagates it with words which are ablaze with misanthropy” (Proverbs [OTL], 494).
695. Proverbs 16:28 tn Heb “a man of perverse things”; NAB “an intriguer.” This refers to someone who destroys lives. The parallelism suggests that he is a “slanderer” or “gossip”—one who whispers and murmurs (18:8; 26:20, 22).
696. Proverbs 16:28 tn The term אַלּוּף (ʾalluf) refers to a “friend” or “an intimate associate.” The word has other possible translations, including “tame” or “docile” when used of animals. Rashi, a Jewish scholar who lived a.d. 1040-1105, took it in the later sense of “prince,” saying that such speech alienates the Prince, namely God. But that is a forced interpretation of the line.
697. Proverbs 16:29 tn Heb “man of violence.” He influences his friends toward violence. The term חָמָס (khamas, “violence”) often refers to sins against society, social injustices, and crimes.
698. Proverbs 16:29 tn Or “will entice.” The verb in the first colon is an imperfect, and the form in the second is a vav plus perfect consecutive. The imperfect verb may be either present or future and implies customary or habitual behavior. The perfect consecutive continues the habitual force of the first verb. The first verb, “to persuade, seduce, entice,” is the metonymy of cause; the second verb, “to lead,” is the metonymy of effect, the two together forming the whole process.
699. Proverbs 16:29 tn Heb “not good” (so KJV, NAB, NASB, NIV, NRSV); NLT “a harmful path.” The expression “a way that is not good” is an example of tapeinosis—a deliberate understatement for the sake of emphasis: It is terrible. This refers to crime and violence. The understatement is used to warn people away from villains and to remind them to follow a good path.
700. Proverbs 16:30 tn Or “who shuts.” HALOT suggests the idiom “to screw up the eyes” (HALOT I, 866) for this hapax legomenon (word which only occurs one time). The precise gesture is not certain.
701. Proverbs 16:30 sn The participle עֹצֶה (ʿotseh) describes one as shutting his eyes (cf. KJV, ASV). This could mean simply “closing the eyes,” or it could refer to “winking” (so many English versions). The proverb is saying that facial expressions often reveal if someone is plotting evil (e.g., 6:13-14).
702. Proverbs 16:30 tc Heb “to devise perversity.” The Hebrew text implies a verbal element before the infinitive “[does so] to devise perversity,” while the LXX uses a finite verb, which suggests an imperfect verb.
703. Proverbs 16:30 tn The conjunction “and” does not appear in the Hebrew but is implied by the synonymous parallelism.
704. Proverbs 16:30 tn The participle קֹרֵץ (qorets) indicates that the person involved is pinching, compressing, or biting his lips (cf. NIV “purses his lips”).
705. Proverbs 16:30 tn The verb is a Piel perfect; it means “to complete, finish, bring to an end.” A full understanding of the proverb requires certainty about what the gestures are and how they functioned in that culture. BDB classifies the use of this verb, כִּלָּה (killah), as “to accomplish in thought” meaning “to determine” something (BDB 478). The proverb appears to advise how to spot if someone is devising evil or if someone has either finished plotting evil or has finished doing evil.
706. Proverbs 16:31 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.
707. Proverbs 16:31 sn The proverb presents the ideal, for it is not concerned with old people who may be evil. The KJV tried to qualify the interpretation by making the second half of the verse a conditional clause (“if it be found in the way of righteousness”). This is acceptable but unnecessary. The book of Proverbs is simply laying out the equity of longevity for righteousness and premature death for wicked people. In this line “gray hair” is a metonymy of adjunct/effect, representing old age; and the “glorious crown” (taking the genitive as attributive) provides a fitting metaphor to compare the hair on the head with a crown.
708. Proverbs 16:31 tn Heb “it is found” (so NASB) or “it will be found.”
709. Proverbs 16:31 sn While the proverb presents a general observation, there is a commendable lesson about old people who can look back on a long walk with God through life and can anticipate unbroken fellowship with him in glory.
710. Proverbs 16:32 tn One who is “slow to anger” is a patient person (cf. NAB, NIV, NLT). This is explained further in the parallel line by the description of “one who rules his spirit” (וּמֹשֵׁל בְּרוּחוֹ, umoshel b^erukho), meaning “controls his temper.” This means the person has the emotions under control and will not “fly off the handle” quickly.
711. Proverbs 16:32 tn Heb “who rules his spirit” (so NASB).
712. Proverbs 16:32 tn The phrase “is better than” does not appear in this line in the Hebrew text, but is implied by the parallelism.
713. Proverbs 16:32 sn The saying would have had greater impact when military prowess was held in high regard. It is harder, and therefore better, to control one’s passions than to do some great exploit on the battlefield.
714. Proverbs 16:33 tn Heb “the lot is cast.” Because the ancient practice of “casting lots” is unfamiliar to many modern readers, the imagery has been updated to “throwing dice.”sn The proverb concerns the practice of seeking divine leading through casting lots. For a similar lesson, see Amenemope (18, 19:16-17, in ANET 423).
715. Proverbs 16:33 tn Heb “all its decision.”
716. Proverbs 16:33 sn The point concerns seeking God’s will through the practice. The Lord gives guidance in decisions that are submitted to him.
717. Proverbs 17:1 tn The phrase “a dry piece of bread” is like bread without butter, a morsel of bread not dipped in vinegar mix (e.g., Ruth 2:14). It represents here a simple, humble meal.
718. Proverbs 17:1 tn Heb “and quietness in it”; the construction functions as a circumstantial clause: “in which there is quietness” or “with quietness.”sn The Hebrew word means “quietness” or “ease.” It represents a place where there can be carefree ease because of the sense of peace and security. The Greek rendering suggests that those translators read it as “peace.” Even if the fare is poor, this kind of setting is to be preferred.
719. Proverbs 17:1 tn The house is described as being full of “sacrifices of strife” (זִבְחֵי־רִיב, zivkhe riv). The use of “sacrifices” suggests a connection with the temple (as in 7:14) in which the people may have made their sacrifices and had a large amount meat left over. It is also possible that the reference is simply to a sumptuous meal (Deut 12:15; Isa 34:6; Ezek 39:17). It would be rare for Israelites to eat meat apart from festivals, however. In the construction the genitive could be classified as a genitive of effect, the feast in general “bringing about strife,” or it could simply be an attributive genitive, “a feast characterized by strife.” Abundance often brings deterioration of moral and ethical standards as well as an increase in envy and strife.
720. Proverbs 17:2 sn The setting is in the ancient world where a servant rarely advanced beyond his or her station in life. But there are notable exceptions (e.g., Gen 15:3 where the possibility is mentioned, 1 Chr 2:35 where it changed through marriage, and 2 Sam 16:1-4; 19:24-30, with the story of Ziba the servant of Mephibosheth). This proverb focuses on a servant who is wise, one who uses all his abilities effectively—a Joseph figure.
721. Proverbs 17:2 sn The parallelism indicates that “ruling over” and “sharing in the inheritance” means that the disgraceful son will be disinherited.
722. Proverbs 17:2 tn Heb “son.”
723. Proverbs 17:2 tn The form מֵבִישׁ (mevish) is a Hiphil participle, modifying בֵּן (ben). This original heir would then be one who caused shame or disgrace to the family, probably by showing a complete lack of wisdom in the choices he made.
724. Proverbs 17:2 tn Heb “in the midst of the brothers”; NIV “as one of the brothers.”
725. Proverbs 17:3 sn The noun מַצְרֵף (matsref) means “a place or instrument for refining” (cf. ASV, NASB “the refining pot”). The related verb, which means “to melt, refine, smelt,” is used in scripture literally for refining and figuratively for the Lord’s purifying and cleansing and testing people.
726. Proverbs 17:3 tn The term “refining” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.
727. Proverbs 17:3 sn The term כּוּר (kur) describes a “furnace” or “smelting pot.” It can be used figuratively for the beneficial side of affliction (Isa 48:10).
728. Proverbs 17:3 tn Heb “and.” Most English versions treat this as an adversative (“but”).
729. Proverbs 17:3 sn The participle בֹּחֵן (bokhen, “tests”) in this emblematic parallelism takes on the connotations of the crucible and the furnace. When the Lord “tests” human hearts, the test, whatever form it takes, is designed to improve the value of the one being tested. Evil and folly will be removed when such testing takes place.
730. Proverbs 17:4 tn The Hiphil participle מֵרַע (meraʿ) indicates one who is a doer of evil. The line affirms that a person of this nature will eagerly listen to evil talk—it is part of his nature.
731. Proverbs 17:4 tn Heb “to the lip of evil”; ASV, NAB, NASB, NRSV “wicked lips.” The term “lip” is a metonymy of cause for speech (what is said); the term “evil” is an attributive genitive. The same will be true in the parallel line where the expression “to the tongue of destruction” (NASB “a destructive tongue”) means things that are said that destroy others.
732. Proverbs 17:4 tc The verb מֵזִין (mezin) would a Hiphil participle from זון (zwn, “to feed”). The suggested emendation is מַאֲזִין (maʿazin), derive it from the denominative verb אזן (ʾzn, “to give ear, listen”). Two Hebrew mss have this variant.
733. Proverbs 17:4 sn Wicked, self-serving people find destructive speech appealing. They should be rebuked and not tolerated (Lev 19:17).
734. Proverbs 17:5 tn Or “A mocker of the poor.”sn The parallelism helps define the subject matter: The one who “mocks the poor” (NAB, NASB, NIV) is the one who “rejoices [NIV gloats] over disaster,” where the disaster resulted in the poverty of others. The topic of the parable is the person who mocks others by making fun of their misfortune.
735. Proverbs 17:5 sn The Hebrew word translated “insults” (חֵרֵף, kheref) means “reproach; taunt” (as with a cutting taunt); it describes words that show contempt for or insult God. The idea of reproaching the Creator may be mistaking and blaming God’s providential control of the world (C. H. Toy, Proverbs [ICC], 337). W. G. Plaut, however, suggests that mocking the poor means holding up their poverty as a personal failure and thus offending their dignity and their divine nature (Proverbs, 187). Cf. Prov 14:31.
736. Proverbs 17:6 tn Heb “children of children [sons of sons].”
737. Proverbs 17:6 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.
738. Proverbs 17:6 sn The metaphor signifies that grandchildren are like a crown, that is, they are the “crowning glory” of life. The proverb comes from a culture that places great importance on the family in society and that values its heritage.
739. Proverbs 17:6 tn The noun תִּפְאָרָת (tifʾarat) means “beauty; glory” (BDB 802 s.v.). In this passage “glory” seems to be identified with “glorying; boasting”; so a rendering that children are proud of their parents would be in order. Thus, “glory of children” would be a subjective genitive, the glorying that children do.”
740. Proverbs 17:6 tc The LXX has inserted: “To the faithful belongs the whole world of wealth, but to the unfaithful not an obulus.” It was apparently some popular sentiment at the time.tn Heb “their fathers.”
741. Proverbs 17:7 tn The word יֶתֶר (yeter) could be rendered either “arrogant” (cf. NIV) or “excellent” (cf. KJV, NASB; NLT “eloquent”) because the basic idea of the word is “remainder; excess,” from the verb “be left over.” It describes “lofty” speech (arrogant or excellent) that is not suited for the fool. The Greek version, using pista, seems to support the idea of “excellent,” and makes a contrast: “words that are excellent do not fit a fool.” The idea of arrogance (NIV) fits if it is taken in the sense of lofty, heightened, or excessive language.
742. Proverbs 17:7 tn “a lip of excess.” The term “lip” is a metonymy for what is said.
743. Proverbs 17:7 sn The “fool” proper, described by the term נָבָל (naval), occurs only here, in v. 21, and in 30:22 in the book. It describes someone who is godless and immoral in an overbearing way (e.g., 1 Sam 25:25; Ps 14:1). A fool should restrain his words lest his foolishness spew out.
744. Proverbs 17:7 tn Heb “speech of falsehood”; NRSV “false speech.”
745. Proverbs 17:7 sn This “ruler” (KJV, NASB “prince”; NAB “noble”) is a gentleman with a code of honor, to whom truthfulness is second nature (W. McKane, Proverbs [OTL], 507). The word describes one as “inclined, generous, noble” (BDB 622 s.v. נָדִיב). It is cognate to the word for the “free will offering.” So for such a noble person lies are not suited. The argument is from the lesser to the greater—if fools shouldn’t speak lofty things, then honorable people should not lie (or, lofty people should not speak base things).
746. Proverbs 17:8 tn The phrase “works like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
747. Proverbs 17:8 tn Heb “a stone of favors”; NAB, NRSV “a magic stone.” The term שֹׁחַד (shokhad, “bribe”) could be simply translated as “a gift,” but the second half of the verse says that the one who offers it is successful. At best it could be a gift that opens doors; at worst it is a bribe. The word שֹׁחַד is never used of a disinterested gift, so there is always something of the bribe in it (e.g., Ps 15:5; Isa 1:23). Here it is “a stone that brings favor,” the genitive being the effect or the result of the gift. In other words, it has magical properties and “works like a charm.”
748. Proverbs 17:8 tn Heb “in the eyes of its owner.”
749. Proverbs 17:8 tn Heb “in all that he turns”; NASB, NIV “wherever he turns.”
750. Proverbs 17:8 sn As C. H. Toy points out, the sage is merely affirming a point without making a comment—those who use bribery meet with widespread success (Proverbs [ICC], 341). This does not amount to an endorsement of bribery.
751. Proverbs 17:9 tn Heb “covers” (so NASB); NIV “covers over.” How people respond to the faults of others reveals whether or not they have love. The contrast is between one who “covers” (forgives, cf. NCV, NRSV) the fault of a friend and one who repeats news about it. The former promotes love because he cares about the person; the latter divides friends.
752. Proverbs 17:9 sn The participle מְבַקֵּשׁ (m^evaqqesh) means “seeks” in the sense of seeking to secure or procure or promote love. There can be no friendship without such understanding and discretion.
753. Proverbs 17:9 sn W. G. Plaut notes that harping on the past has destroyed many friendships and marriages (Proverbs, 188). W. McKane observes that this line refers to the person who breaks up friendships by his scandalous gossip, even if it is done with a kind of zeal for the welfare of the community, for it will destroy love and trust (Proverbs [OTL], 508-9).
754. Proverbs 17:10 tn Heb “goes in deeper” (cf. NASB, NRSV). The verb נָחֵת (nakhet) “to go down; to descend” with the preposition ב (bet) means “to descend into; to make an impression on” someone.
755. Proverbs 17:10 tn The form is the Hiphil infinitive of נָכָה (nakhah) with the comparative מִן, min. The word “fool” then would be an objective genitive—more than blows to/on a fool.
756. Proverbs 17:11 tc The LXX reads ἀντιλογίας (antilogias, “contention”), which usually stands for the Hebrew words מְרִיבָה (m^erivah), מִדְיָן (midyan), or רִיב (riv). These words all refer to “strife, contention, disputing” and are all somewhat graphically similar to each other and the word מְרִי (m^eri, “rebellion”). Since the next Hebrew word starts with yod and bet, (יְבַקֵּשׁ, y^evaqqesh) it is possible that something dropped out between the two yods and the text originally read מְרִיבָה יְבַקֵּשׁ or מִדְיָן יְבַקֵּשׁ.sn The proverb is set up in a cause and effect relationship. The cause is that evil people seek rebellion. The term מְרִי (m^eri) means “rebellion.” It is related to the verb מָרָה (marah, “to be contentious, to be rebellious, to be refractory”). BDB 598 s.v. מְרִי translates the line “a rebellious man seeketh only evil” (so NASB).
757. Proverbs 17:11 tn The parallelism seems to be formal, with the idea simply continuing to the second line; the conjunction is therefore translated to reflect this. However, the proverb could be interpreted as antithetical just as easily.
758. Proverbs 17:11 sn Those bent on rebellion will meet with retribution. The messenger could very well be a merciless messenger from the king, but the expression could also figuratively describe something God sends—storms, pestilence, or any other misfortune.
759. Proverbs 17:12 tn Heb “Let a man meet” (so NASB); NLT “It is safer to meet.” The infinitive absolute פָּגוֹשׁ (pagosh, “to meet”) functions as a jussive of advice. The bear meeting a man is less dangerous than a fool in his folly. It could be worded as a “better” saying, but that formula is not found here.
760. Proverbs 17:12 tn The second colon begins with וְאַל (v^eʾal), “and not.” This negative usually appears with volitives, so the fuller expression of the parallel line would be “and let not a fool in his folly [meet someone].”
761. Proverbs 17:12 tn The words “to meet” are not in the Hebrew text, but are implied by the parallelism and are supplied in the translation for stylistic reasons.
762. Proverbs 17:12 sn The human, who is supposed to be rational and intelligent, in such folly becomes more dangerous than the beast that in this case acts with good reason. As R. L. Alden comments, “Consider meeting a fool with a knife, or gun, or even behind the wheel of a car” (Proverbs, 134). See also E. Loewenstamm, “Remarks on Proverbs 17:12 and 20:27, ” VT 37 (1967): 221-24. For a slightly different nuance cf. TEV “some fool busy with a stupid project.”
763. Proverbs 17:13 tn The sentence begins with the participle מֵשִׁיב (meshiv, “the one who repays”). The whole first colon may be taken as an independent nominative absolute, with the formal sentence to follow. Some English versions have made the first colon a condition by supplying “if” (NAB, NIV, TEV, NLT).
764. Proverbs 17:13 tn The verb מוּשׁ (mush) means “to depart; to remove.” The Kethib is a Hiphil, which would yield a meaning of “to take away”; so the Qere, which is the Qal, makes more sense in the line.
765. Proverbs 17:13 sn The proverb does not explain whether God will turn evil back on him directly or whether people will begin to treat him as he treated others.
766. Proverbs 17:14 tn Heb “the beginning of a quarrel”; TEV, CEV “The start of an argument.”
767. Proverbs 17:14 tn Heb “Someone who releases water is the beginning of a quarrel.” The Hebrew order typically places the subject, “beginning,” second. This phrase is a metaphor, but most English versions have made it a simile (supplying “like” or “as”). R. N. Whybray makes it the subject of the clause: “stealing water starts a quarrel” (Proverbs [CBC], 100). But this treats the participle as an infinitive and there is no indication that the verb means “to steal,” for which there are clearer words. Keil and Delitzsch interpret it personally “one who breaks through a water-dam… opens a sluice” (Keil and Delitzsch, Commentary on the Old Testament 6, 362). “Opening such a sluice lets loose more than one can predict, control or retreive” (Kidner, Proverbs [TOTC], 125).tc The LXX has “Giving authority to words is the beginning of strife.” This would make it a warning against thoughtless talk.
768. Proverbs 17:14 tn Or “Forsake [it] before strife breaks out.” The Masoretic tradition takes “strife” as the object of the imperative verb, but it could also be a subjective genitive following the infinitive “to break out.” The verb גָּלַע (galaʿ) occurs only in the Hitpael, meaning “to quarrel; to break out.”
769. Proverbs 17:15 tn Heb “he who justifies the wicked and he who condemns the righteous” (so NASB). The first colon uses two Hiphil participles, מַצְדִּיק (matsdiq) and מַרְשִׁיעַ (marshiaʿ). 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.
770. Proverbs 17:15 tn Heb “an abomination of the Lord.”
771. Proverbs 17:16 tn Heb “why is this that…?” The combination of לָמָּה (lammah, “for what?, why?”) and זֶּה (zeh, “this”) does not simply seek a reason, but can add an incredulous tone to the question. Cf. Gen 25:32; Exod 2:20; 5:22; 17:3; Num 11:20; 1 Sam 17:28; 20:8; 26:18. Colloqially this might be expressed as “Why in the world…?” or “Why ever would…?”
772. Proverbs 17:16 tn Heb “that there is a price in the hand of a fool.” This is not the common word for money, which would simply be “silver.” The word מְחִיר (m^ekhir) means “price, cost, value, hire, wages” (see HALOT 569 s.v. and Concise DCH 214 s.v.).
773. Proverbs 17:16 tn Heb “and a mind of nothing.” The word לֵב (lev) can refer to the mind and so represent thinking or refer to the heart and represent feeling or will. This can extend to refer to inclination, determination, reason, or common sense (see HALOT 514 s.v.). The construction is circumstantial “when the לֵב is empty/absent.” Due to the range of meaning of לֵב, it could have several nuances. It could focus on thought, “when [or since] he is empty-headed” or “brainless,” as if to say, “why does he have money to buy a wisdom program when he doesn’t have the hardware to run it on?” Cf. NASB “he has no sense” (TEV “no common sense”) and NRSV “have no mind [to learn].” It could focus on the will, “when he has no motivation” or “is not of a mind [to use it].” Cf. NLT “has no heart for wisdom” and NIV “has no desire.” It could also be a comment on the rhetorical question, “it is an empty-headed [thing to do],” perhaps a way to assert that it is senseless to try to buy wisdom.sn W. McKane envisions a situation where the fool comes to a sage with a fee in hand, supposing that he can acquire a career as a sage, and this gives rise to the biting comment here: Why does the fool have money in his hands? To buy wisdom when he has no brains? (Proverbs [OTL], 505). According R. Murphy, “The price for acquiring wisdom is only metaphorical; the fool does not have the ‘heart,’ i.e., the sense or desire to pursue the goal. See also v 24. According to 26:7 the fool is not able to implement a proverb, even though he ‘mouths’ it” (Proverbs [WBC], 130).
774. Proverbs 17:17 sn The verse uses synonymous parallelism, so “friend” and “relative” are equated. Others, however, will take the verse with antithetical parallelism: W. G. Plaut argues that friendship is a spiritual relationship whereas a brother’s ties are based on a blood relationship—often adversity is the only thing that brings brothers together (Proverbs, 189).
775. Proverbs 17:17 tn Heb “a brother.”
776. Proverbs 17:17 tn Heb “is born for adversity.” This is not referring to sibling rivalry but to the loyalty a brother shows during times of calamity. This is not to say that a brother only shows loyalty when there is trouble, nor that he always does in these times (e.g., 18:19, 24; 19:7; 27:10). The true friend is the same as a brotherly relation—in times of greatest need the loyal love is displayed.
777. Proverbs 17:18 tn Heb “lacking of mind.” The term לֵב (lev, “mind, heart”) refers by metonymy to thinking, and by extension to discernment, wisdom, good sense. Cf. KJV, ASV “a man void of understanding”; NIV “a man lacking in judgment.”
778. Proverbs 17:18 tn The phrase “in pledge” is supplied for the sake of clarification.
779. Proverbs 17:18 tn The line uses the participle עֹרֵב (ʿorev) with its cognate accusative עֲרֻבָּה (ʿarubbah), “who pledges a pledge.”
780. Proverbs 17:18 sn It is foolish to pledge security for someone’s loans (e.g., Prov 6:1-5).
781. Proverbs 17:19 tn Heb “the one who loves transgression the one who loves a quarrel.” There is some ambiguity in the first line. The meaning would not differ greatly if either were taken as the subject, but the parallelism suggests that the proverb is about a quarrelsome and arrogant person who loves sin and invites destruction.
782. Proverbs 17:19 tn Some have taken this second line literally and interpreted it to mean he has built a pretentious house. Probably it is meant to be figurative: The gate is the mouth (the figure would be hypocatastasis) and so to make it high is to say lofty things—he brags too much (e.g., 1 Sam 2:3; Prov 18:12; 29:23); cf. NCV, TEV, NLT. C. H. Toy (Proverbs [ICC], 348) wishes to emend פִּתְחוֹ (pitkho, “his gate”) to פִּיו (piv, “his mouth”), but that is unnecessary since the idea can be obtained by interpretation.
783. Proverbs 17:20 tn The verse parallels two descriptions of the wicked person: “crooked/perverse of heart” (genitive of specification), and “turned away in his tongue” (deceitful). The first phrase describes twisted intentions. The second, using the Niphal participle (“one turned away”) with “tongue,” the metonymy of cause, describes one who has turned away from speaking truth. Cf. NLT “the twisted tongue tumbles into trouble.”
784. Proverbs 17:20 tn The phrase “does not find good” is a figure (tapeinosis) meaning, “will experience calamity.” The wicked person can expect trouble ahead.
785. Proverbs 17:20 tn Heb “tongue”; NIV “whose tongue is deceitful.”
786. Proverbs 17:21 sn Here the Hebrew terms כְּסִיל (k^esil) and נָבָל (naval) are paired. The first one, which occurs about fifty times in the book, refers to a dullard, whether it be in spiritual, intellectual, or moral matters. The second word, rare in the book, primarily focuses on religious folly—it refers to the practical atheist, the one who lives as if there is no God.
787. Proverbs 17:21 tn The form simply means “bears” or “gives birth to,” but since it is masculine it could be rendered “fathers” (cf. NASB “he who begets a fool”; NIV “To have a fool for a son”). The form for “fool” is masculine, but the proverb is not limited only to male children (cf. NCV “It is sad to have a foolish child”).
788. Proverbs 17:21 tn The phrase “does so” is supplied for the sake of clarification.
789. Proverbs 17:21 sn Parents of fools, who had hoped for children who would be a credit to the family, find only bitter disappointment (cf. TEV “nothing but sadness and sorrow”).
790. Proverbs 17:22 sn Heb “a heart of rejoicing”; KJV “a merry heart”; NAB, NASB “a joyful heart.” This attributive genitive refers to the mind or psyche. A happy and healthy outlook on life brings healing.
791. Proverbs 17:22 tc The word “healing” is a hapax legomenon; some have suggested changes, such as to Arabic jihatu (“face”) or to גְּוִיָּה (g^eviyyah, “body”) as in the Syriac and Tg. Prov 17:22, but the MT makes sense as it is and should be retained. tn Heb “it causes good a healing.” This means it promotes healing.
792. Proverbs 17:22 sn The “crushed spirit” refers to one who is depressed (cf. NAB “a depressed spirit”). “Crushed” is figurative (an implied comparison) for the idea that one’s psyche or will to go on is beaten down by circumstances.
793. Proverbs 17:22 sn The “bones” figuratively represent the whole body encased in a boney framework (metonymy of subject). “Fat bones” in scripture means a healthy body (3:8; 15:30; 16:24), but “dried up” bones signify unhealthiness and lifelessness (cf. Ezek 37:1-4).
794. Proverbs 17:23 sn The fact that the “gift” is given secretly (Heb “from the bosom” [מֵחֵיק, mekheq]; so NASB) indicates that it was not proper. Cf. NRSV “a concealed bribe”; TEV, CEV, NLT “secret bribes.”
795. Proverbs 17:23 tn The form לְהַטּוֹת (l^ehattot) is the Hiphil infinitive construct of נָטָה (natah), meaning “to thrust away,” i.e., to “pervert.” This purpose clause clarifies that the receiving of the “gift” is for evil intent.
796. Proverbs 17:24 tn The verse begins with אֶת־פְּנֵי מֵבִין (ʾet p^ene mevin), “before the discerning” or “the face of the discerning.” The particle אֶת here is simply drawing emphasis to the predicate (IBHS 182-83 §10.3.2b). Cf. NIV “A discerning man keeps wisdom in view.”
797. Proverbs 17:24 tn The term “run” does not appear in the Hebrew text, but is supplied for the sake of clarification.
798. Proverbs 17:24 sn To say that “the eyes of the fool run to the ends of the earth” means that he has no power to concentrate and cannot focus his attention on anything. The language is hyperbolic. Cf. NCV “the mind of a fool wanders everywhere.”
799. Proverbs 17:25 sn The Hebrew noun means “vexation, anger, grief.”
800. Proverbs 17:25 tn Heb “to the one who bore him.” Because the participle is feminine singular in Hebrew, this has been translated as “the mother who bore him.”sn The proverb is similar to v. 21, 10:1, and 15:20.
801. Proverbs 17:26 tn Heb “not good.” This is an example of tapeinosis—an understatement that implies the worst-case scenario: “it is terrible.”
802. Proverbs 17:26 tn The verb עָנַשׁ (ʿanash), here a Qal infinitive construct, properly means “to fine” (cf. NAB, NRSV, NLT) but is taken here to mean “to punish” in general. The infinitive functions as the subject of the clause.
803. Proverbs 17:26 tn The form is the Hiphil infinitive construct from נָכָה (nakhah, “to strike; to smite”). It may well refer to public beatings, so “flog” is used in the translation, since “strike” could refer to an individual’s action and “beat” could be taken to refer to competition.
804. Proverbs 17:26 tn Heb “[is] against uprightness.” The expression may be rendered “contrary to what is right.”sn The two lines could be synonymous parallelism, but the second part is being used to show how wrong the first act would be—punishing the righteous makes about as much sense as beating an official of the court for doing what is just.
805. Proverbs 17:27 tn Heb “the one knowing knowledge.” The cognate accusative underscores the meaning of the participle—this is a truly knowledgeable person.
806. Proverbs 17:27 sn The participle חוֹשֵׂךְ (khosekh) means “withholds; restrains; refrains; spares; holds in check,” etc. One who has knowledge speaks carefully.
807. Proverbs 17:27 tn Heb “cool of spirit.” This genitive of specification describes one who is “calm” (so NCV, TEV, CEV) or “even-tempered” (so NIV, NLT); he is composed.
808. Proverbs 17:28 tn The imperfect tense here denotes possibility: One who holds his tongue [may be considered] discerning.
809. Proverbs 17:28 tn The Niphal participle is used in the declarative/estimative sense with stative verbs: “to be discerning” (Qal) becomes “to be declared discerning” (Niphal). The proverb is teaching that silence is one evidence of wisdom, and that even a fool can thereby appear wise. D. Kidner says that a fool who takes this advice is no longer a complete fool (Proverbs [TOTC], 127). He does not, of course, become wise—he just hides his folly.
810. Proverbs 18:1 tn The Niphal participle functions substantively and has a reflexive nuance: “one who has separated himself” (cf. KJV, ASV, NASB). He is not merely anti-social; he is a problem for society since he will defy sound judgment. The Mishnah uses the verse to teach the necessity of being part of a community because people have social responsibilities and need each other (m. Avot 2:4).
811. Proverbs 18:1 tc The MT has “seeks [his own] desire[s].” The translation in the LXX represents a Hebrew Vorlage of לְתֹאֲנָה (l^etoʾanah) instead of לְתַאֲוָה (l^etaʾavah); this could be translated “seeks his own occasion,” that is, “his own pretext” (C. H. Toy, Proverbs [ICC], 354; cf. NAB). The MT makes sense as it stands and the emendation is not really necessary.
812. Proverbs 18:1 tn Heb “breaks out”; NRSV “showing contempt for”; NLT “snarling at.” This individual breaks out in contention against sound judgment. He is in opposition to society (e.g., Prov 17:14; 20:3).
813. Proverbs 18:2 sn This expression forms an understatement (tapeinosis); the opposite is the point—he detests understanding or discernment.
814. Proverbs 18:2 tn The Hitpael infinitive construct בְּהִתְגַּלּוֹת (b^ehitgallot) functions nominally as the object of the preposition. The term means “reveal, uncover, betray.” So the fool takes pleasure “in uncovering” his heart.
815. Proverbs 18:2 tn Heb “his heart.” This is a metonymy meaning “what is on his mind” (cf. NAB “displaying what he thinks”; NRSV “expressing personal opinion”). This kind of person is in love with his own ideas and enjoys spewing them out (W. McKane, Proverbs [OTL], 515). It is the kind of person who would ask a question, not to learn, but to show everyone how clever he is (cf. TEV).
816. Proverbs 18:3 tc The MT has “a wicked [person].” Many commentators emend the text to רֶשַׁע (reshaʿ, “wickedness”) which makes better parallelism with “shame” (W. McKane, Proverbs [OTL], 521; R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 112; C. H. Toy, Proverbs [ICC], 355; cf. NAB, NIV, NRSV). However, there is no external evidence for this emendation.
817. Proverbs 18:3 sn “Contempt” (בּוּז, buz) accompanies the wicked; “reproach” (חֶרְפָּה, kherpah) goes with shame. This reproach either further characterizes the behaviors expected of the wicked or possibly the critical rebukes and taunts of the community against a wicked person.
818. Proverbs 18:3 tn Heb “contempt also comes/has come.” The verb form בָּא (baʾ) may either be a perfect verb “has come” (cf. Prov 11:2) or a participle “comes.”
819. Proverbs 18:3 tn The term “comes” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
820. Proverbs 18:4 tc The LXX reads “in a person’s heart,” probably conforming to the near parallel in Prov 20:5.
821. Proverbs 18:4 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.
822. Proverbs 18:4 sn The metaphor “deep waters” indicates either that the words have an inexhaustible supply or that they are profound. Keil and Delitzsch see the second line as two more characteristics of the man’s words rather than as a second sentence, i.e., a person’s words are: deep waters, a bubbling brook, a fountain of wisdom. The “bubbling brook” would refer to the supply and “deep waters” to their insightfulness, or what is beneath the surface. See also Prov 20:5 for the metaphor “deep waters.”
823. Proverbs 18:4 tn There is debate about the nature of the parallelism between lines 4a and 4b. The major options are: (1) synonymous parallelism, (2) antithetical parallelism (e.g., NAB, NIV, NCV) or (3) formal parallelism. Normally a vav (ו) would begin an antithetical clause; the structure and the ideas suggest that the second colon continues the idea of the first half, but in a parallel way rather than as additional predicates. The metaphors used in the proverb elsewhere describe the wise.
824. Proverbs 18:4 sn This is an implied comparison (hypocatastasis), the fountain of wisdom being the person who speaks. The Greek version has “fountain of life” instead of “wisdom,” probably influenced from 10:11.
825. Proverbs 18:4 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.
826. Proverbs 18:4 sn The point of this metaphor is that the wisdom is a continuous source of refreshing and beneficial ideas.
827. Proverbs 18:5 tn Heb “not good.” This is a figure known as tapeinosis, a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”
828. Proverbs 18:5 tn The idiom “lifting up the face of” (שְׂאֵת פְּנֵי, s^eʾet p^ene) means “to show partiality” in decisions (e.g., Deut 10:17; Mal 2:9); cf. CEV, NLT “to favor.” The verbal form is the Qal infinitive construct from נָשָׂא (nasaʾ), which functions as the subject of the clause.
829. Proverbs 18:5 tn Or “the guilty,” since in the second colon “righteous” can also be understood in contrast as “innocent” (cf. NRSV, TEV, NLT).
830. Proverbs 18:5 tn Heb “to turn aside” (so ASV); NASB “to thrust aside.” The second half of the verse may illustrate this reprehensible action. The Hiphil infinitive construct לְהַטּוֹת (l^ehattot) may serve either (1) as result, “showing partiality…so that the righteous are turned away,” or (2) as epexegetical infinitive, “showing partiality…by turning the righteous away.” The second is preferred in the translation. Depriving the innocent of their rights is a perversion of justice.
831. Proverbs 18:6 sn The “lips” is a metonymy of cause, meaning what the fool says. The “mouth” in the second colon is likewise a metonymy for speech, what comes out of the mouth.
832. Proverbs 18:6 sn “Strife” is a metonymy of cause, it is the cause of the beating or flogging that follows; “flogging” in the second colon is a metonymy of effect, the flogging is the effect of the strife. The two together give the whole picture.
833. Proverbs 18:6 tn Heb “calls for.” This is personification: What the fool says “calls for” a beating or flogging. The fool deserves punishment, but does not actually request it.
834. Proverbs 18:6 tn Heb “blows.” This would probably be physical beatings, either administered by the father or by society (e.g., also 19:25; Ps 141:5; cf. NAB, NIV, TEV, NLT). Today, however, “a beating” could be associated with violent criminal assault, whereas the context suggests punishment. Therefore “a flogging” is used in the translation, since that term is normally associated with disciplinary action.
835. Proverbs 18:7 tn Heb “his soul” (so KJV, NASB, NIV).sn What a fool says can ruin him. Calamity and misfortune can come to a person who makes known his lack of wisdom by what he says. It may be that his words incite anger, or merely reveal stupidity; in either case, he is in trouble.
836. Proverbs 18:8 tn Or “slanderer”; KJV, NAB “talebearer”; ASV, NRSV “whisperer.”
837. Proverbs 18:8 tn The word כְּמִתְלַהֲמִים (k^emitlahamim) occurs only here (and 26:22 where the verse is repeated verbatim). It is related to a cognate verb meaning “to swallow greedily,” so here “things swallowed greedily,” meaning food delicacies. Earlier English versions took it from a Hebrew root הָלַם (halam, see the word לְמַהֲלֻמוֹת [l^emahalumot] in v. 6) meaning “wounds” (so KJV) or reflexively for the Hitpael as “self-inflicted wounds.” But the translation of “choice morsels” seems to fit the next image of going into the belly better. But that could also show the extent of wounds.
838. Proverbs 18:8 tn Heb “they have gone down [into] the dark/inner chambers of the belly”; NASB “of the body.” sn When the choice morsels of gossip are received, they go down like delicious food—into the innermost being; they have been too easily believed. R. N. Whybray says, “There is a flaw in human nature that assures slander will be listened to” (Proverbs [CBC], 105).
839. Proverbs 18:9 tn Heb “Also, the one who.” Many commentators and a number of English versions omit the word “also.”
840. Proverbs 18:9 tn The form מִתְרַפֶּה (mitrappeh) is the Hitpael participle, “showing oneself slack.” The verb means “to sink; to relax,” and in the causative stem “to let drop” the hands. This is the lazy person who does not even try to work.
841. Proverbs 18:9 sn These two troubling types, the slacker and the destroyer, are closely related.
842. Proverbs 18:9 tn Heb “possessor of destruction.” This idiom means “destroyer” (so ASV); KJV “a great waster”; NRSV “a vandal.”
843. Proverbs 18:10 sn The “name of the Lord” is a metonymy of subject. The “name” here signifies not the personal name “Yahweh,” for that would be redundant in the expression “the name of Yahweh,” but the attributes of the Lord (cf. Exod 34:5-7)—here his power to protect.
844. Proverbs 18:10 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.
845. Proverbs 18:10 tn Heb “a tower of strength,” with “strength” regarded as attributive by most English versions. The metaphor “strong tower” indicates that God is a secure refuge. The figure is qualified in the second colon.
846. Proverbs 18:10 sn The metaphor of “running” to the Lord refers to a whole-hearted and unwavering trust in God’s protection (e.g., Isa 40:31).
847. Proverbs 18:10 tn Heb “is high” or “is inaccessible.” This military-type expression stresses the effect of the trust—security, being out of danger (see HALOT 1305 s.v. שׂגב). Other scriptures will supply the ways that God actually protects people who trust him.
848. Proverbs 18:11 sn This proverb forms a contrast with the previous one. The rich, unlike the righteous, trust in wealth and not in God.
849. Proverbs 18:11 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.
850. Proverbs 18:11 tn Heb “city of his strength”; NIV “fortified city.” This term refers to their place of refuge, what they look to for security and protection in time of trouble.
851. Proverbs 18:11 tc The MT reads בְּמַשְׂכִּיתוֹ (b^emaskito, “in his imaginations”). The LXX, Tg. Prov 18:11, and the Latin reflect בִּמְשֻׂכָּתוֹ (bimsukkato, “like a fence [or, high wall]”) that is, wealth provides protection. The MT reading, on the other hand, suggests that this security is only in the mind.tn The proverb is an observation saying, reporting a common assumption without commenting on it. The juxtaposition with the last verse is a loud criticism of this misguided faith. The final word בְּמַשְׂכִּיתוֹ (b^emaskito, “in his imaginations”) indicates that one’s wealth is a futile place of refuge.
852. Proverbs 18:12 sn The term “heart” is a metonymy of subject, referring to the seat of the spiritual and intellectual capacities—the mind, the will, the motivations and intentions. Proud ambitions and intentions will lead to a fall.
853. Proverbs 18:12 tn Heb “[is] before honor”; cf. CEV “humility leads to honor.”
854. Proverbs 18:12 sn The way to honor is through humility (e.g., Prov 11:2; 15:33; 16:18). The humility and exaltation of Jesus provides the classic example (Phil 2:1-10).
855. Proverbs 18:13 tn Heb “returns a word”; KJV “He that answereth a matter.”
856. Proverbs 18:13 sn Poor listening and premature answering indicate that the person has a low regard for what the other is saying, or that he is too absorbed in his own ideas. The Mishnah lists this as the second characteristic of the uncultured person (m. Avot 5:7).
857. Proverbs 18:13 tn Heb “it is folly to him and shame.” The verse uses formal parallelism, with the second colon simply completing the thought of the first.
858. Proverbs 18:14 tn Heb “the spirit of a man.” Because the verb of this clause is a masculine form, some have translated this line as “with spirit a man sustains,” but that is an unnecessary change.
859. Proverbs 18:14 sn This is a rhetorical question, asserting that very few can cope with depression.
860. Proverbs 18:14 sn The figure of a “crushed spirit” (ASV, NAB, NCV, NRSV “a broken spirit,” comparing depression to something smashed or crushed) suggests a broken will, a loss of vitality, despair, and emotional pain. In physical sickness one can fall back on the will to live, but in depression even the will to live is gone.
861. Proverbs 18:15 tn Heb “discerning mind.” The term לֵב (lev, “mind, heart”) is a synecdoche of part (= heart/mind) for the whole (= person); cf. TEV, NLT “intelligent people.” Placing “heart” and “ear” in parallel encompasses more of the process of acquiring knowledge. The ear listens for and to instruction, and the mind considers what is heard to acquire knowledge.
862. Proverbs 18:15 tn Heb “the ear of the wise.” The term “ear” is a synecdoche of part (= ear) for the whole (= person): “wise person.” sn The wise continually seek more knowledge. D. Kidner says, “Those who know most know best how little they know” (Proverbs [TOTC], 129).
863. Proverbs 18:15 sn This line features a mixed metaphor: The “ear” is pictured “seeking.” The wise person is listening for (on the lookout for) things worth listening to in the pursuit of knowledge.
864. Proverbs 18:16 sn The Hebrew term translated “gift” is a more general term than “bribe” (שֹׁחַד, shokhad), used in 17:8, 23. But it also has danger (e.g., 15:27; 21:14), for by giving gifts one might learn how influential they are and use them for bribes. The proverb simply states that a gift can expedite matters.
865. Proverbs 18:16 sn The two verbs here show a progression, helping to form the synthetic parallelism. The gift first “makes room” (יַרְחִיב, yarkhiv) for the person, that is, extending a place for him, and then “ushers him in” (יַנְחֵנּוּ, yankhennu) among the greats.
866. Proverbs 18:17 tn Heb “in his legal case”; NAB “who pleads his case first.”
867. Proverbs 18:17 tn The term “seems” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness (cf. KJV “seemeth”).
868. Proverbs 18:17 tn Heb “his neighbor”; NRSV “the other.”
869. Proverbs 18:17 tc The Kethib is the imperfect יָבֹא (yavoʾ), “his opponent comes and….” The Qere is the conjunction with the participle/perfect tense form וּבָא (uvaʾ), “[but] then his opponent comes and….” The latter is reflected in most of the ancient versions. There is not an appreciable difference in the translation.
870. Proverbs 18:17 sn The proverb is a continuous sentence teaching that there must be cross-examination to settle legal disputes. There are two sides in any disputes, and so even though the first to present his case sounds right, it must be challenged. The verb הָקַר (haqar, translated “cross-examines”) is used for careful, diligent searching and investigating to know something (e.g., Ps 139:1).
871. Proverbs 18:18 tn Heb “casting the lot.” Because modern readers are not familiar with the ancient practice of casting lots, the image of the coin toss to decide an issue has been employed in the translation (cf. CEV “drawing straws”). Although the casting of lots is often compared to throwing dice, the translation “throwing dice ends disputes” in this context could be misunderstood to mean “participating in a game of dice ends disputes.”
872. Proverbs 18:18 tn The verb יַשְׁבִּית (yashbit) is the Hiphil imperfect from שָׁבַת (shavat), meaning “to cause to cease; to bring to an end; to end”; cf. NIV “settles disputes.” The assumption behind this practice and this saying is that providence played the determining role in the casting of lots. If both parties accepted this, then the issue could be resolved.
873. Proverbs 18:18 tn Heb “makes a separation” or “decides.” In the book of Proverbs this verb often has a negative connotation, such as separating close friends (e.g., 16:9). But here it has a positive nuance: Opponents are “separated” by settling the issue.
874. Proverbs 18:18 tn The word is the adjective, “mighty” (so KJV, NAB, NASB) used here substantivally as the object of the preposition.
875. Proverbs 18:19 tn Heb “brother,” but this is not limited to actual siblings (cf. NRSV “an ally”; CEV, NLT “friend”).
876. Proverbs 18:19 tn The Niphal participle from פָּשַׁע (pashaʿ) modifies “brother”: a brother transgressed, offended, sinned against.
877. Proverbs 18:19 tc The LXX has a clear antithetical proverb here: “A brother helped is like a stronghold, but disputes are like bars of a citadel.” Accordingly, the editors of BHS propose מוֹשִׁיעַ (moshiaʿ) instead of נִפְשָׁע (nifshaʿ, so also the other versions and the RSV). But since both lines use the comparison with a citadel (fortified/barred), the antithesis is problematic. tn The phrase “is harder to reach” is supplied in the translation on the basis of the comparative מִן (min). It is difficult to get into a fortified city; it is more difficult to reach an offended brother.
878. Proverbs 18:19 tn Heb “bars,” but this could be understood to mean “taverns,” so “barred gates” is employed in the translation.
879. Proverbs 18:19 sn The proverb is talking about changing a friend or a relative into an enemy by abuse or strife—the bars go up, as it were. And the “walls” that are erected are not easily torn down.
880. Proverbs 18:20 sn Two harvest images, fruit (from trees) and produce (from field crops), are applied to speech, represented by the mouth and lips. The “mouth” and the “lips” are metonymies of cause, with both lines indicating that speech is productive. The following verse about harvest of the tongue may be part of this proverb.
881. Proverbs 18:20 tn The noun בֶּטֶן (beten) can refer to the stomach, womb, or internal organs. In Prov 20:30 and 22:18 it appears to be metaphorical for the inner person, or soul. Given the references to the mouth, lips, and being satisfied, on one level it refers to the stomach. But it probably functions on a spiritual level as well, especially when read with the following verse.
882. Proverbs 18:20 tn Or “is satisfied.” The translation understands שָׂבַע (savaʿ) as stative “to be satisfied; be filled” rather than fientive, “to satisfy oneself,” so that the imperfect form is future. An imperfect verb may be future for both stative and dynamic verbs, and may be present for dynamic verbs. It is not possible to tell by morphological criteria whether the verb שָׂבַע is stative or dynamic, but elsewhere it behaves similarly to a stative.
883. Proverbs 18:21 tn Heb “in the hand of.”
884. Proverbs 18:21 sn What people say can lead to life or death. The Midrash on Psalms shows one way the tongue [what is said] can cause death: “The evil tongue slays three, the slanderer, the slandered, and the listener” (Midrash Tehillim 52:2). See J. G. Williams, “The Power of Form: A Study of Biblical Proverbs,” Semeia 17 (1980): 35-38.
885. Proverbs 18:21 tn The referent of “it” must be the tongue, i.e., what the tongue says (= “its use”). So those who enjoy talking, indulging in it, must “eat” its fruit, whether good or bad. The expression “eating the fruit” is an implied comparison; it means accept the consequences of loving to talk (cf. TEV).
886. Proverbs 18:22 tn The verb מָצָא (matsaʾ, translated “has found”) is used twice in the first colon. As the perfect form of a dynamic root, the verb should be understood as past or perfective. The first verb sets the premise—the case where a man has found a good wife. The second verb makes an evaluative comment about the premise.
887. Proverbs 18:22 tc Some Hebrew manuscripts, the LXX, the Syriac, the Targum, and some Latin witnesses include the adjective “good” (טוֺבָה; tovah). Its omission in the MT resulted from the common scribal mistake of homoeoteleuton, omitting a word when two successive words have a similar ending.tn The adjective “good” has a broad meaning and may mean “virtuous,” “kind,” “cheerful,” or “content.”sn The significance of the adjective is affirmed by realizing that this proverb should not contradict Prov 19:13; 21:9; 25:24; and 27:15. These verses do not paint the contentious wife as a benefit.
888. Proverbs 18:22 tc Heb טוֹב (tov) “a good [thing]” or “[what is] good.” The LXX translates with a noun “grace/favor” which may imply the Hebrew noun טוֹב (tov), or the noun טוּב (tuv), a different reading of the same consonants. Both nouns mean “goodness,” “well-being;” “happiness.”sn The term טוֹב (tov, “good; enjoyable; favorable; virtuous”) might be an allusion to Gen 2:18, which affirms that it is not good for man to be alone. The word describes that which is pleasing to God, beneficial for life, and abundantly enjoyable.
889. Proverbs 18:22 tn Heb “what is pleasing; what brings delight.” The noun רָצוֹן (ratson, “what is pleasing”). This is not the specific religious sense of finding acceptance before the Lord (a when bringing a sacrifice, e.g. Lev 1:3) but the general sense of delight. Yet this fortunate condition of having a virtuous, cheerful wife is described as providentially from God, cf. CEV “she is a gift from the Lord.”
890. Proverbs 18:22 tc The LXX adds this embellishment to complete the thought: “Whoever puts away a good wife puts away good, and whoever keeps an adulteress is foolish and ungodly.”
891. Proverbs 18:23 tn Heb “speaks supplications”; NIV “pleads for mercy.” The poor man has to ask for help because he has no choice (cf. CEV). The Hebrew term תַּחֲנוּן (takhanun) is a “supplication for favor” (related to the verb חָנַן [khanan], “to be gracious; to show favor”). So the poor man speaks, but what he speaks is a request for favor.
892. Proverbs 18:23 sn The rich person responds harshly to the request. He has hardened himself against such appeals because of relentless demands. The proverb is an observation saying; it simply describes the way the world generally works, rather than setting this out as the ideal.
893. Proverbs 18:24 tn The word is spelled אִישׁ (ʾish), typical of the word for “man, person,” and is often so translated (KJV, NIV, NASB, ESV). It is probably a synonym or alternate form of יֵשׁ (yesh, “there is”), which begins the second line of the verse. The Ugaritic and Aramaic cognates of יֵשׁ (yesh) are ʾt and אִית (ʾith) respectively. A regular phonetic change in the history of the languages accounts for the Ugaritic and Aramaic tav (ת, “t”) where Hebrew has a shin (שׁ, “sh”). It is spelled without the yod as אִשׁ (ʾish, “there is”) in 2 Sam 14:19 and Mic 6:10 (see HALOT 92, s.v. אִשׁ). C. H. Toy suggested reading יֵשׁ (yesh) instead of אִישׁ (ʾish), along with some of the Greek mss, the Syriac, and Tg. Prov 18:24 (Proverbs [ICC], 366) but the emendation is unnecessary in light of the cognate.
894. Proverbs 18:24 tn The noun רֵעַ (reaʿ) refers to a “companion, associate, friend, neighbor.” It has a wide range of meaning depending on context, but generally “those persons with whom one is brought into contact and with whom one must live on account of the circumstances of life” (HALOT 1253 s.v. II רֵעַ). Some translations employ the word “friend” in both halves of the verse, obscuring the distinction between them. This term speaks of association, not necessarily friendship.
895. Proverbs 18:24 tn The text lacks a main verb and simply has an infinitive construct, לְהִתְרֹעֵעַ (l^ehitroʿeaʿ), a hitpolel of the verb רעע (raʿaʿ). Based on the noun רֵעַ (reaʿ, “companion, associate, friend, neighbor”), the KJV had postulated a cognate, an otherwise unattested root רעע meaning “show oneself friendly” in the Hitpolel. This would be reasonable if there was a root רעע that means “to be a friend” in the Qal, but the noun רֵעַ (reaʿ) is actually associated with a root רעה (raʿah). Instead the infinitive points toward a result and the Hitpolel of רעע (raʿaʿ) means “to smash one another” (HALOT 1269 s.v. II רעע). If the first word of the verse is maintained to be אִישׁ (ʾish, “man”), it might mean “a man of companions may be crushed by them.”
896. Proverbs 18:24 tn This term for friend (אֹהֵב, ʾohev) is based on the root meaning “to love. It speaks of a bond or commitment that is not true of the term for “companion” in the first line.
897. Proverbs 19:1 sn People should follow honesty even if it leads to poverty (e.g., Prov 18:23; 19:22).
898. Proverbs 19:1 tn Heb “lips.” The term “lips” is a metonymy for what one says with his lips. The expression “perverse in his lips” refers to speech that is morally perverted. Some medieval Hebrew mss, the Syriac, and Tg. Prov 19:1 have “his ways” rather than “his lips” (e.g., Prov 28:6); cf. NAB.
899. Proverbs 19:1 tc The Syriac and Tg. Prov 19:1 read “rich” instead of MT “fool.” This makes tighter antithetical parallelism than MT and is followed by NAB. However, the MT makes sense as it stands; this is an example of metonymical parallelism. The MT reading is also supported by the LXX. The Hebrew construction uses וְהוּא (v^ehuʾ), “and he [is],” before “fool.” This may be rendered “one who is perverse while a fool” or “a fool at the same time.”
900. Proverbs 19:2 tn Heb “not good.” This is a figure known as tapeinosis (a deliberate understatement to emphasize a worst-case scenario): “it is dangerous!”
901. Proverbs 19:2 tn The interpretation of this line depends largely on the meaning of נֶפֶשׁ (nefesh) which has a broad range of meanings: (1) the breathing substance of man, (2) living being, (3) life, (4) person, (5) seat of the appetites, (6) seat of emotions and passions, (7) activities of intellect, emotion and will, (8) moral character, etc. (BDB 659-61 s.v.). In light of the synonymous parallelism, the most likely nuance here is “zeal, passion” (HALOT 713 s.v. 8). NIV takes the word in the sense of “vitality” and “drive”—“it is not good to have zeal without knowledge” (cf. NCV, TEV, and NLT which are all similar).
902. Proverbs 19:2 tn Heb “he who is hasty with his feet.” The verb אוּץ (ʾuts) means “to be pressed; to press; to make haste.” The verb is followed by the preposition ב (bet) which indicates that with which one hastens—his feet. The word “feet” is a synecdoche of part for the whole person—body and mind working together (cf. NLT “a person who moves too quickly”).
903. Proverbs 19:2 tn Heb “misses the goal.” The participle חוֹטֵא (khoteʾ) can be translated “sins” (cf. KJV, ASV), but in this context it refers only to actions without knowledge, which could lead to sin, or could lead simply to making poor choices (cf. NAB “blunders”; NASB “errs”; NCV “might make a mistake”). sn The basic meaning of the verb is “to miss a goal or the way.” D. Kidner says, “How negative is the achievement of a man who wants tangible and quick rewards”—he will miss the way (Proverbs [TOTC], 132).
904. Proverbs 19:3 tn Heb “the folly of a man.”
905. Proverbs 19:3 tn The verb סָלַף (salaf) normally means “to twist; to pervert; to overturn,” but in this context it means “to subvert” (BDB 701 s.v.); cf. ASV “subverteth.” sn J. H. Greenstone comments: “Man’s own failures are the result of his own folly and should not be attributed to God” (Proverbs, 201).
906. Proverbs 19:3 tn The clause begins with vav on the nonverb phrase “against the Lord.” While clause structure and word order is less compelling in a book like Proverbs, this fits well as a circumstantial clause indicating concession.
907. Proverbs 19:3 sn The “heart raging” is a metonymy of cause (or adjunct); it represents the emotions that will lead to blaming God for the frustration. Genesis 42:28 offers a calmer illustration of this as the brothers ask what God was doing to them.
908. Proverbs 19:4 tn The Niphal imperfect probably should be taken in the passive sense (the poor person is deserted by his “friend,” cf. NAB, NIV) rather than as a direct middle (the poor person deserted his friend).
909. Proverbs 19:4 sn This proverb simply makes an observation on life: People pursue wealthy folk hoping that they can gain something from the rich, but the poor are deserted even by friends, who fear that the poor will try to gain something from them.
910. Proverbs 19:5 tn Heb “a witness of lies.” This expression is an attributive genitive: “a lying witness” (cf. CEV “dishonest witnesses”). This is paralleled by “the one who pours out lies.”
911. Proverbs 19:5 tn Heb “breathes out”; NAB “utters”; NIV “pours out.”
912. Proverbs 19:5 tn Heb “will not escape” (so NAB, NASB); NIV “will not go free.” Here “punishment” is implied, and has been supplied in the translation for clarity. sn This proverb is a general statement, because on occasion there are false witnesses who go unpunished in this life (e.g., Prov 6:19; 14:5, 25; 19:9). The Talmud affirms, “False witnesses are contemptible even to those who hire them” (b. Sanhedrin 29b).
913. Proverbs 19:6 tn The verb יְחַלּוּ (y^ekhallu) is a Piel imperfect of חָלָה (khalah) meaning “to seek favor; to entreat favor; to mollify; to appease”; cf. NIV “curry favor.” It literally means “making the face of someone sweet or pleasant,” as in stroking the face. To “entreat the favor” of someone is to induce him to show favor; the action aims at receiving gifts, benefits, or any other kind of success. sn The Hebrew verb translated “entreat the favor” is often used to express prayer when God is the one whose favor is being sought; here it is the prince who can grant requests.
914. Proverbs 19:6 tn Heb “the face of a generous man”; ASV “the liberal man.” The term “face” is a synecdoche of part (= face) for the whole (= person).
915. Proverbs 19:6 sn The proverb acknowledges the fact of life, but it also reminds people of the value of gifts in life, especially in business or in politics.
916. Proverbs 19:6 tn Heb “a man of gifts.” This could be (1) attributive genitive: a man characterized by giving gifts or (2) objective genitive: a man who gives gifts (IBHS 146 §9.5.2b).
917. Proverbs 19:7 tn Heb “brothers,” but not limited only to male siblings in this context.
918. Proverbs 19:7 tn Heb “hate him.” The verb שָׂנֵא (saneʾ) may be nuanced “reject” here (metonymy of effect, cf. CEV). The kind of “dislike” or “hatred” family members show to a poor relative is to have nothing to do with him (NIV “is shunned”). If relatives do this, how much more will the poor person’s friends do so.
919. Proverbs 19:7 tn Heb “his friends are far from him.”
920. Proverbs 19:7 tc The section titled “proverbs of Solomon” (10:1-22:16) has 375 proverbs. 374 are two-line proverbs, while this three-line proverb has a difficult and awkward third line. The LXX has three two-line proverbs where this one verse is in the Hebrew text. The second proverb in the Greek text is separate and self contained; the third has some correlation to the stray third line in the Hebrew Masoretic text. Assuming the LXX points to an original two-line Hebrew proverb, Delitzsch proposed two Hebrew texts possibly lying behind the Greek. The reconstructed text would begin with “the friend of many is repaid with harm” and end with either (1) “the one who pursues words [=rumors] will not escape” or (2) “chasing words which are not [=nothing]” (Delitzsch, Proverbs I, 15; Proverbs II, 25). The first option best reflects the Greek, while the second option reflects the existing Hebrew. Besides the issue raised by the LXX, the Hebrew itself differs in tradition, with the Kethib reading the final two words as “they are not” (לֹא הֵמָּה; loʾ hemmah) and the Qere reading “they are his” (לוֹ הֵמָּה; lo hemmah). Unless other manuscript evidence comes to light, the text cannot be recovered with certainty.tn Different solutions have been proposed for the problematic last line of the verse. One perspective is that his attempts at friendship result only in empty words (words which are not). Another that he pursues words (spoken by family and friends) but only the words belong to him (they are his). Another supplies missing (but implied?) elements, “he pursues [them with] words, but they [do] not [respond].” Since they are far off, he has to look for them “with words” (adverbial accusative), that is, “send word” for help. But they “are nowhere to be found” (so NIV). The basic idea is of his family and friends rejecting the poor person, revealing how superficial they are, and making themselves scarce.
921. Proverbs 19:8 tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (thinking), and so refers to discernment, wisdom, good sense. Most English versions translate as “wisdom” or “sense” but cf. NAB “intelligence.”
922. Proverbs 19:8 tn Heb “his own soul.” The expression “loves his soul” means that he is paying attention to his needs or taking care of his life (cf. NAB “is his own best friend”). This expression works with its parallel to provide the whole idea: “loving the soul” is the metonymy of the cause for prospering, and “prospering” is the metonymy of the effect (of loving).
923. Proverbs 19:8 tn Heb “finds good” (similar KJV, NASB); NCV “will succeed.” The MT reads לִמְצֹא (limtsoʾ), a Qal infinitive construct. The LXX (as well as the other major early versions) renders it as a future, which reflects a Vorlage of יִמְצָא (yimtsaʾ). The infinitive is used here in a modal sense, meaning “is destined to” or “is certain of” finding good in life.
924. Proverbs 19:9 tn Heb “breathes out”; NAB “utters”; NIV “pours out.”
925. Proverbs 19:9 sn The verse is the same as v. 5, except that the last word changes to the verb “will perish” (cf. NCV “will die”; CEV, NLT “will be destroyed”; TEV “is doomed”).
926. Proverbs 19:10 tn The form נָאוֶה (naʾveh) is an adjective meaning “seemly; comely” in the older English versions like KJV, ASV, “fitting” in more recent ones (e.g., NASB, NIV, NRSV). The verbal root נוֹה (noh) only occurs in the Pilel stem, but it also has the basic meaning of “being fitting; being comely.” In this sentence the form is a predicate adjective.
927. Proverbs 19:10 sn The verse is simply observing two things that are misfits. It is not concerned with a fool who changes and can handle wealth, or a servant who changes to become a nobleman. It is focused on things that are incongruous.
928. Proverbs 19:10 sn In the ancient world the prince would be trained for his rule (hence, one of the original purposes of Proverbs). A slave ruling over princes would be arrogant and cruel, or foolish and unwise. For other unbearable things, e.g., 11:22; 17:7; 26:1; 30:21-23.
929. Proverbs 19:11 tn Or “prudence,” the successful use of wisdom in discretion. Cf. NAB, NRSV, NLT “good sense.”
930. Proverbs 19:11 tn Heb “has slowed his anger.” The Hiphil perfect of אָרַךְ (ʾarakh, “to be long”) means “to make long; to prolong.” As the perfect form of a dynamic verb it should understood as past or perfective. Having developed an insightful perspective has resulted in not being quick to respond in anger.
931. Proverbs 19:11 sn “Glory” signifies the idea of beauty or adornment. D. Kidner explains that such patience “brings out here the glowing colours of a virtue which in practice may look drably unassertive” (Proverbs [TOTC], 133).
932. Proverbs 19:11 tn Heb “to pass over” (so KJV, ASV); NCV, TEV “ignore.” The infinitive construct עֲבֹר (ʿavor) functions as the formal subject of the sentence. This clause provides the cause, whereas the former gave the effect—if one can pass over an offense there will be no anger.sn W. McKane says, “The virtue which is indicated here is more than a forgiving temper; it includes also the ability to shrug off insults and the absence of a brooding hypersensitivity…. It contains elements of toughness and self-discipline; it is the capacity to stifle a hot, emotional rejoinder and to sleep on an insult” (Proverbs [OTL], 530).
933. Proverbs 19:12 sn The verse contrasts the “rage” of the king with his “favor” by using two similes. The first simile presents the king at his most dangerous—his anger (e.g., 20:2; Amos 3:4). The second simile presents his favor as beneficial for life (e.g., 16:14-15; 28:15).
934. Proverbs 19:12 tn Heb “is a roaring like a lion.”
935. Proverbs 19:12 sn The proverb makes an observation about a king’s power to terrify or to refresh. It advises people to use tact with a king.
936. Proverbs 19:13 tn Heb “a foolish son” (so KJV, NAB, NIV, CEV); NRSV “a stupid child.”
937. Proverbs 19:13 tn Heb “the contentions of a wife” (so KJV, NASB); NAB “the nagging of a wife.” The genitive could be interpreted (1) as genitive of source or subjective genitive—she is quarreling; or (2) it could be a genitive of specification, making the word “contentions” a modifier, as in the present translation.
938. Proverbs 19:13 tn Heb “is a constant dripping.” The term “like” does not appear in the Hebrew but is supplied in the translation for the sake of clarity. The metaphor pictures water dropping (perhaps rain through the roof, cf. NRSV, CEV) in a continuous flow: It is annoying and irritating (e.g., Prov 27:15-16).
939. Proverbs 19:13 tc The LXX makes this moralistic statement for 13b: “vows paid out of hire of a harlot are not pure.” It is not based on the MT and attempts to reconstruct a text using this have been unsuccessful.
940. Proverbs 19:14 tn Heb “inheritance of fathers” (so KJV, ASV, NASB).
941. Proverbs 19:14 sn This statement describes a wife who has a skillful use of knowledge and discretion that proves to be successful. This contrasts with the preceding verse. The proverb is not concerned about unhappy marriages or bad wives (both of which exist); it simply affirms that when a marriage works out well one should credit it as a gift from God.
942. Proverbs 19:15 tn Heb “causes to fall” or “casts”; NAB “plunges…into.”
943. Proverbs 19:15 tn Or “complete inactivity”; the word תַּרְדֵּמָה (tardemah) can refer to a physical “deep sleep” (e.g., Gen 2:21; Jonah 1:5, 6), but it can also be used figuratively for complete inactivity, as other words for “sleep” can. Here it refers to lethargy or debility and morbidness.
944. Proverbs 19:15 tn The expression וְנֶפֶשׁ רְמִיָּה (v^enefesh r^emiyyah) can be translated “the soul of deceit” or “the soul of slackness.” There are two identical feminine nouns, one from the verb “beguile,” and the other from a cognate Arabic root “grow loose.” The second is more likely here in view of the parallelism (cf. NIV “a shiftless man”; NAB “the sluggard”). One who is slack, that is, idle, will go hungry.
945. Proverbs 19:15 sn The two lines are related in a metonymical sense: “deep sleep” is the cause of going hungry, and “going hungry” is the effect of deep sleep.
946. Proverbs 19:16 tn The verb שָׁמַר (shamar) is repeated twice in this line but with two different senses, creating a polysemantic wordplay: “he who obeys/keeps (ֹֹשֹמֵר, shomer) the commandment safeguards/keeps (שֹׁמֵר, shomer) his life.”
947. Proverbs 19:16 sn The expression his ways could refer either (1) to the conduct of the individual himself, or (2) to the commandments as the Lord’s ways. If the latter is the case, then the punishment is more certain.
948. Proverbs 19:16 tc The Kethib is יוּמָת (yumat), “will be put to death,” while the Qere reads יָמוּת (yamut, “will die”). The Qere is the preferred reading and is followed by most English versions.
949. Proverbs 19:17 sn The participle חוֹנֵן (khonen, “shows favor to”) is related to the word for “grace.” The activity here is the kind favor shown poor people for no particular reason and with no hope of repayment. It is literally an act of grace.
950. Proverbs 19:17 tn The form מַלְוֵה (malveh) is the Hiphil participle from לָוָה (lavah) in construct; it means “to cause to borrow; to lend.” The expression here is “lender of the Lord.” The person who helps the poor becomes the creditor of God.
951. Proverbs 19:17 tn Heb “he.” The referent of the third person masculine singular pronoun is “the Lord” in the preceding line, which has been supplied here in the translation for clarity.
952. Proverbs 19:17 sn The promise of reward does not necessarily mean that the person who gives to the poor will get money back; the rewards in the book of Proverbs involve life and prosperity in general.
953. Proverbs 19:17 tn Heb “and his good deed will repay him.” The word גְּמֻלוֹ (g^emulo) could be (1) the subject or (2) part of a double accusative of the verb. Understanding it as part of the double accusative makes better sense, for then the subject of the verb is God. How “his deed” could repay him is not immediately obvious.
954. Proverbs 19:18 tn The translation understands כִּי (ki) as causal. Some prefer to take כִּי as temporal and translate, “while there is hope” (so KJV, NASB, NCV, NRSV, NLT), meaning that discipline should be administered when the child is young and easily guided. In the causal reading of כִּי, the idea seems to be that children should be disciplined because change is possible due to their youth and the fact that they are not set in their ways.
955. Proverbs 19:18 tc The word הֲמִיתוֹ (hamito) is the Hiphil infinitive construct of מוּת (mut, “to die”) plus third masculine singular suffix, “to cause/allow his death.” The LXX gives “do not lift up your soul to excess,” perhaps having read חֵמוֹת (khemot, “anger, rage”) with a ח (het) instead of a ה (he) and without the suffix. The KJV rendered as “let not thy soul spare for his crying.” Perhaps they read as if from the similar sounding root מוּט (mut, “to shudder,” as in “at making him shudder”) or from the verb הָמָה (hamah, “to murmur, be in commotion”), whose Qal infinitive construct with suffix would be הֲמוֹתוֹ (hamoto). It is not clear that either of these latter roots should be associated with crying.tn The expression “lift up your soul” is unclear. It may mean “to set your heart on something” as in determining to do it, perhaps even determining a course of action that leads to unintended results. Or it may mean “to remove your soul from something,” as in withdrawing from a course of action. Several possibilities arise for understanding this verse. The two most likely are to “not set your heart on causing (i.e., contributing to) his death” or to “not withdraw your soul [from disciplining as you should] resulting in causing his death.” These have the same effect of warning against failing to discipline to the ruin of the undisciplined child. T. Longman calls this the most natural reading, consistent with Prov 23:13-14 (Proverbs 370). Less likely, it may warn against being extreme in punishment (any capital punishment should go before the elders, see Deut 21:18-21).
956. Proverbs 19:19 sn The Hebrew word means “indemnity, fine”; this suggests that the trouble could be legal, and the angry person has to pay for it.
957. Proverbs 19:19 tn The second colon of the verse is very difficult, and there have been many proposals as to its meaning: (1) “If you save [your enemy], you will add [good to yourself]”; (2) “If you save [your son by chastening], you may continue [chastisement and so educate him]”; (3) “If you deliver [him by paying the fine for him once], you will have to do it again”; (4) “If you save [him this time], you will have to increase [the punishment later on].” All interpretations have to supply a considerable amount of material (indicated by brackets). Many English versions are similar to (3).
958. Proverbs 19:20 sn The advice refers in all probability to the teachings of the sages that will make one wise.
959. Proverbs 19:20 tn The proverb is one continuous thought, but the second half of the verse provides the purpose for the imperatives of the first half.
960. Proverbs 19:20 tn The imperfect tense has the nuance of a final imperfect in a purpose clause, and so is translated “that you may become wise” (cf. NAB, NRSV).
961. Proverbs 19:20 tn Heb “become wise in your latter end” (cf. KJV, ASV) which could obviously be misunderstood.
962. Proverbs 19:21 sn The plans (from the Hebrew verb חָשַׁב [khashav], “to think; to reckon; to devise”) in the human heart are many. But only those which God approves will succeed.
963. Proverbs 19:21 tn Heb “in the heart of a man” (cf. NAB, NIV). Here “heart” is used for the seat of thoughts, plans, and reasoning, so the translation uses “mind.” In contemporary English “heart” is more often associated with the seat of emotion than with the seat of planning and reasoning.
964. Proverbs 19:21 tn Heb “but the counsel of the Lord, it will stand.” The construction draws attention to the “counsel of the Lord”; it is an independent nominative absolute, and the resumptive independent pronoun is the formal subject of the verb.
965. Proverbs 19:21 tn The antithetical parallelism pairs “counsel” with “plans.” “Counsel of the Lord” (עֲצַת יְהוָה, ʿatsat y^ehvah) is literally “advice” or “counsel” with the connotation of “plan” in this context (cf. NIV, NRSV, NLT “purpose”; NCV “plan”; TEV “the Lord’s will”).sn The point of the proverb is that the human being with many plans is uncertain, but the Lord with a sure plan gives correct counsel.
966. Proverbs 19:22 tn Heb “the desire of a man” (so KJV). The noun in construct is תַּאֲוַת (taʾavat), “desire [of].” Here it refers to “the desire of a man [= person].” Two problems surface here, the connotation of the word and the kind of genitive. “Desire” can also be translated “lust,” and so J. H. Greenstone has “The lust of a man is his shame” (Proverbs, 208). But the sentence is more likely positive in view of the more common uses of the words. “Man” could be a genitive of possession or subjective genitive—the man desires loyal love. It could also be an objective genitive, meaning “what is desired for a man.” The first would be the more natural in the proverb, which is showing that loyal love is better than wealth.
967. Proverbs 19:22 tn Heb “[is] his loyal love”; NIV “unfailing love”; NRSV “loyalty.”
968. Proverbs 19:22 sn The second half of the proverb presents the logical inference: The liar would be without “loyal love” entirely, and so poverty would be better than this. A poor person who wishes to do better is preferable to a person who makes promises and does not keep them.
969. Proverbs 19:23 tn Heb “the fear of the Lord.” This expression features an objective genitive: “fearing the Lord.”
970. Proverbs 19:23 tn The term “leads” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and style.
971. Proverbs 19:23 tn Here “life” is probably a metonymy of subject for “blessings and prosperity in life.” The plural form often covers a person’s “lifetime.”
972. Proverbs 19:23 tn The subject of this verb is probably the one who fears the Lord and enjoys life. So the proverb uses synthetic parallelism; the second half tells what this life is like—it is an abiding contentment that is not threatened by calamity (cf. NCV “unbothered by trouble”).
973. Proverbs 19:23 tn Heb “he will not be visited” (so KJV, ASV). The verb פָּקַד (paqad) is often translated “visit.” It describes intervention that will change the destiny. If God “visits” it means he intervenes to bless or to curse. To be “visited by trouble” means that calamity will interfere with the course of life and change the direction or the destiny. Therefore this is not referring to a minor trouble that one might briefly experience. A life in the Lord cannot be disrupted by such major catastrophes that would alter one’s destiny.
974. Proverbs 19:24 tn Heb The verb תָּמַן (taman) means “to bury” (so many English versions) or “to hide” (so KJV). As the perfect form of a dynamic verb it should be understood as past or perfective. The proverb presents a scene where the sluggard has not just reached to the food in the dish but buried his hand in it. The second comment reveals that this is not a frozen frame, but a continuing scene revealing the extent of his laziness.
975. Proverbs 19:24 sn This humorous portrayal is an exaggeration, but the point is that laziness opposes common sense and can thwart basic needs. It would have a wider application for anyone who would start a project and then lack the interest or energy to finish it (R. N. Whybray, Proverbs [CBC], 111). Ibn Ezra proposes that the dish was empty, because the sluggard was too lazy to provide for himself.
976. Proverbs 19:25 tn The Hiphil imperfect תַּכֶּה (takkeh) is followed by another imperfect. It could be rendered: “strike a scorner [imperfect of instruction] and a simpleton will become prudent.” But the first of the parallel verbs can also be subordinated to the second as a temporal or conditional clause. Some English versions translate “beat” (NAB “if you beat an arrogant man”), but this could be understood to refer to competition rather than physical punishment. Therefore “flog” has been used in the translation, since it is normally associated with punishment or discipline.
977. Proverbs 19:25 sn Different people learn differently. There are three types of people in this proverb: the scorner with a closed mind, the simpleton with an empty mind, and the discerning person with an open mind (D. Kidner, Proverbs [TOTC], 135). The simpleton learns by observing a scoffer being punished, even though the punishment will have no effect on the scoffer.
978. Proverbs 19:25 sn The word is related to “shrewdness” (cf. 1:4). The simpleton will learn at least where the traps are and how to avoid them.
979. Proverbs 19:25 tn The second half begins with הוֹכִיחַ (hokhiakh), the Hiphil infinitive construct. This parallels the imperfect tense beginning the first half; it forms a temporal or conditional clause as well, so that the main verb is “he will understand.”sn The discerning person will learn from verbal rebukes. The contrast is caught in a wordplay in the Midrash: “For the wise a hint [rʾmizo], for the fool a fist [kurmezo]” (Mishle 22:6).
980. Proverbs 19:26 tn The construction joins the Piel participle מְשַׁדֶּד (m^eshadded, “one who robs”) with the Hiphil imperfect יַבְרִיחַ (yavriakh, “causes to flee” = chases away). The imperfect given a progressive imperfect nuance matches the timeless description of the participle as a substantive.
981. Proverbs 19:26 sn “Father” and “mother” here represent a stereotypical word pair in the book of Proverbs, rather than describing separate crimes against each individual parent. Both crimes are against both parents.
982. Proverbs 19:26 tn The more generic “child” does not fit the activities described in this verse and so “son” is retained in the translation. In the ancient world a “son” was more likely than a daughter to behave as stated. Such behavior may reflect the son wanting to take over his father’s lands prematurely.
983. Proverbs 19:27 tn Heb “Stop listening…!” The infinitive construct לִשְׁמֹעַ (lishmoaʿ) functions as the direct object of the imperative: “stop heeding [or, listening to].” Of course in this proverb which shows the consequences of doing so, this is irony. The sage is instructing not to stop. The conditional protasis construction does not appear in the Hebrew but is supplied in the translation.
984. Proverbs 19:27 tn The second line has an infinitive construct לִשְׁגוֹת (lishgot), meaning “to stray; to go astray; to err.” It indicates the result of the instruction—stop listening, and as a result you will go astray. The LXX took it differently: “A son who ceases to attend to discipline is likely to stray from words of knowledge.” RSV sees the final clause as the purpose of the instructions to be avoided: “do not listen to instructions to err.”
985. Proverbs 19:28 tn Heb “a witness who is worthless and wicked” (עֵד בְּלִיַּעַל, ʿed b^eliyyaʿal). Cf. KJV “an ungodly witness”; NAB “an unprincipled witness”; NCV “an evil witness”; NASB “a rascally witness.”sn These are crooked or corrupt witnesses who willfully distort the facts and make a mockery of the whole legal process.
986. Proverbs 19:28 tn The parallel line says the mouth of the wicked “gulps down” or “swallows” (יְבַלַּע, y^evallaʿ) iniquity. The verb does not seem to fit the line (or the proverb) very well. Some have emended the text to יַבִּיעַ (yabbiaʿ, “gushes”) as in 15:28 (cf. NAB “pours out”). Driver followed an Arabic balaga to get “enunciates,” which works well with the idea of a false witness (W. McKane, Proverbs [OTL], 529). As it stands, however, the line indicates that in what he says the wicked person accepts evil—and that could describe a false witness.
987. Proverbs 19:29 tc The MT reads שְׁפָטִים (sh^efatim from שֶׁפֶט, shephet), meaning “penalties; judgments.” The text might be מִשְׁפָּטִים (mishpatim) restoring a mem lost by haplography (the previous word ends with mem), and meaning “judicial decisions” (by extension “penalties”). The LXX reads “scourges,” a gloss it uses for שׁוֹטִים (shotim; cf. Prov 26:3), while some propose emending to שְׁבָטִים (sh^evatim) “rods” (cf. 23:14). Rods might be the instrument of the flogging mentioned in the second half of the verse, but any of the proposals conforms to the convention of parallelism. The main choice is between the MT as it stands and the LXX.
988. Proverbs 19:29 tn The verb is a Niphal perfect of כוּן (kun) and may be past, as in “have been prepared,” or focused on the resulting state, as in “are ready.”
989. Proverbs 20:1 sn The drinks are wine and barley beer (e.g., Lev 10:9; Deut 14:26; Isa 28:7). These terms here could be understood as personifications, but better as metonymies for those who drink wine and beer. The inebriated person mocks and brawls.
990. Proverbs 20:1 tn The two participles לֵץ (lets, “mocker”) and הֹמֶה (homeh, “brawler”) are substantives; they function as predicates in the sentence. Excessive use of intoxicants excites the drinker to boisterous behavior and aggressive attitudes—it turns them into mockers and brawlers.
991. Proverbs 20:1 sn The proverb does not prohibit the use of wine or beer; in fact, strong drink was used at festivals and celebrations. But intoxication was considered out of bounds for a member of the covenant community (e.g., 23:20-21, 29-35; 31:4-7). To be led astray by their use is not wise.
992. Proverbs 20:2 tn Heb “the terror of a king” (so ASV, NASB); The term “terror” is a metonymy of effect for cause: the anger of a king that causes terror among the people. The term “king” functions as a possessive genitive: “a king’s anger” (cf. NIV “A king’s wrath”; NLT “The king’s fury”).
993. Proverbs 20:2 tn The verb מִתְעַבְּרוֹ (mitʿabb^ero) is problematic; in the MT the form is the Hitpael participle with a pronominal suffix, which is unusual, for the direct object of this verb usually takes a preposition first: “is angry with.” The LXX rendered it “angers [or, irritates].”
994. Proverbs 20:2 sn The expression “sins against himself” has been taken by some to mean “forfeits his life” (so NAB, NASB, NIV, NRSV) or “endangers his life” (cf. NCV, NLT). That may be the implication of getting oneself in trouble with an angry king (cf. TEV “making him angry is suicide”).
995. Proverbs 20:3 tn Heb “man.”
996. Proverbs 20:3 tn Heb “cessation” (שֶׁבֶת, shevet); NAB “to shun strife”; NRSV “refrain from strife.”sn One cannot avoid conflict altogether, but the proverb is instructing that at the first sign of conflict the honorable thing to do is to find a way to end it.
997. Proverbs 20:3 tn Heb “breaks out.” The Hitpael of the verb גָּלַע (galaʿ, “to expose; to lay bare”) means “to break out; to disclose oneself,” and so the idea of flaring up in a quarrel is clear. But there are also cognate connections to the idea of “showing the teeth; snarling” and so quarreling viciously.
998. Proverbs 20:4 sn The act of plowing is put for the whole process of planting a crop.
999. Proverbs 20:4 tn Heb “from winter.” The preposition מִן (min) may designate the starting point “from winter [onward]” or the cause “due to” (so ASV “by reason of the winter”). The noun “winter” refers to the time for sowing seed and having the early growth of crops. The right time for planting was after the autumn harvest and the rainy season of autumn and winter began.
1000. Proverbs 20:4 tc The Kethib reads a Qal imperfect, while the Qere reads a vav plus Qal perfect consecutive. Both forms would be future; the Qere more overtly states this as a consequence.tn The basic meaning of the Qal verb שָׁאַל (shaʾal) is “to ask;” by extension it sometimes means “to wish for; to desire; to borrow” and perhaps “to beg.” The Piel can mean “to beg” and does not require emending the consonantal text. Because he did not plant, or did not do it at the right time, he is reduced to begging and will have nothing (cf. KJV, ASV; NASB “he begs during the harvest”).
1001. Proverbs 20:4 tn The phrase “for grain” does not appear in the Hebrew but is implied; it is supplied in the translation for the sake of clarity.
1002. Proverbs 20:5 sn The noun means “advice, counsel”; it can have the connotation of planning or making decisions. Those with understanding can sort out plans.
1003. Proverbs 20:5 tn The Hebrew term לֶב (lev) refers to the “mind” (NRSV) as well as the “heart” (KJV, NIV, NASB). The expression refers to unspoken thoughts.
1004. Proverbs 20:5 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.
1005. Proverbs 20:5 sn The motives or plans of a person are “difficult to fathom”; it takes someone with understanding to discover and surface them (the verb in the last colon continues the figure with the sense of bringing the plans to the surface and sorting them out).
1006. Proverbs 20:5 tn Heb “a man of understanding”; TEV “someone with insight”; NLT “the wise.”
1007. Proverbs 20:6 tn Heb “many a man calls/proclaims a man of his loyal love.” The Syriac and Tg. Prov 20:6 render the verb as passive: “many are called kind.” Other suggestions include: “most men meet people who will do them occasional kindnesses” (RSV); “many men profess friendship” (C. H. Toy, Proverbs [ICC], 384); “many men invite only the one who has shown them kindness.” The simplest interpretation in this context is “many proclaim [themselves to be] a kind person (= a loyal friend).” The contrast is between many who claim to be loyal friends and the one who actually proves to be faithful.
1008. Proverbs 20:6 tn The shift to the expression “a man of faithfulness[es]” in the second line indicates that of all those who claim to show faithful love, it is rare to find one who is truly reliable (as the word אֱמוּנִים [ʾemunim] indicates clearly); cf. NAB, NRSV “one worthy of trust.”
1009. Proverbs 20:6 sn The point of the rhetorical question is that a truly faithful friend is very difficult to find.
1010. Proverbs 20:7 sn Two terms describe the subject of this proverb: “righteous” and “integrity.” The first describes the person as a member of the covenant community who strives to live according to God’s standards; the second emphasizes that his lifestyle is blameless.
1011. Proverbs 20:7 tn Heb “walks in his integrity” (so NASB); cf. NIV “leads a blameless life.” The Hitpael participle of הָלַךְ (halakh) means “to walk about; to walk to and fro.” The idiom of walking representing living is intensified here in this stem. This verbal stem is used in scripture to describe people “walking with” God.
1012. Proverbs 20:7 sn The nature and the actions of parents have an effect on children (e.g., Exod 20:4-6); if the parents are righteous, the children will enjoy a blessing—the respect and the happiness which the parent reflects on them.
1013. Proverbs 20:8 tn The infinitive construct דִּין (din, “to judge”) indicates purpose (so NIV, NCV), even though it does not have a preposition with it.
1014. Proverbs 20:8 tn The second line uses the image of winnowing (cf. NIV, NRSV) to state that the king’s judgment removes evil from the realm. The verb form is מְזָרֶה (m^ezareh), the Piel participle. It has been translated “to sift; to winnow; to scatter” and “to separate”—i.e., separate out evil from the land. The text is saying that a just government roots out evil (cf. NAB “dispels all evil”), but few governments have been consistently just.
1015. Proverbs 20:8 sn The phrase with his eyes indicates that the king will closely examine or look into all the cases that come before him.
1016. Proverbs 20:9 sn The verse is a rhetorical question; it is affirming that no one can say this because no one is pure and free of sin.
1017. Proverbs 20:9 tn The noun לֵב (lev) commonly translated “heart” includes the “mind” and embraces both motives and thoughts.
1018. Proverbs 20:9 tn In the Qal this verb, זָכָה (zakhah), means to be (morally) “clean; pure.” Here in the Piel it is factitive to “make clean” (so NRSV) or “keep clean” (so NIV). This verb only appears 8 times in the Bible, but this phrase “to cleanse the heart/mind” also occurs in Ps 73:13, where Asaph despairs of having cleansed his heart (or kept it clean). Ps 119:9 remarks that one can keep your path clean by carefully observing God’s word. And Isa 1:16 advises cleansing oneself by putting away and ceasing to do evil. In an ultimate sense, no one has kept a clean heart in every regard. However these other passages suggest that one can repent in order to cleanse the heart and attend to God’s word to keep it clean. The question thus points out the inherent lack of purity and poses the obligation to take steps to safeguard purity. In other words, since my heart is not (natively) pure, what do I need to do to keep it pure (as in being true to God not in a sense of works adding up to purity)?
1019. Proverbs 20:9 sn The Hebrew verb (טָהֵר, taher) means to “be clean; pure” and may refer to physical cleanliness or the absence of disease, mildew, infectants, or blemishes. As a Levitical term it normally refers to cleanness from infectants or religious ceremonial cleanness (though often the two are related). The term is applied morally (specifically “clean from sin” as in this verse) in Lev 16:30 as part of the Day of Atonement. After the High Priest confesses the sins of the people and makes the sacrifice on their behalf, the people are considered “clean.” So on the one hand, the question sounds rhetorical—no one can claim to be pure on their own merit. On the other hand, the cultic answer would be those who have confessed sin and offered a sacrifice are cleansed.
1020. Proverbs 20:10 tn The construction simply uses repetition to express different kinds of weights and measures: “a stone and a stone, an ephah and an ephah.”
1021. Proverbs 20:10 tn Heb “an abomination of the Lord.” The phrase features a subjective genitive: “the Lord abhors.” sn Behind this proverb is the image of the dishonest merchant who has different sets of weights and measures which are used to cheat customers. The Lord hates dishonesty in business transactions.
1022. Proverbs 20:11 sn In the first nine chapters of the book of Proverbs the Hebrew term נַעַר (naʿar) referred to an adolescent, a young person whose character was being formed in his early life.
1023. Proverbs 20:11 sn The Hebrew verb נָכַר (nakhar) means “to recognize” more than simply “to know.” Certain character traits can be recognized in a child by what he does (cf. NCV “by their behavior”).
1024. Proverbs 20:11 sn Character is demonstrated by actions at any age. But the emphasis of the book of Proverbs would also be that if the young child begins to show such actions, then the parents must try to foster and cultivate them; if not, they must try to develop them through teaching and discipline.
1025. Proverbs 20:12 sn The first half of the verse refers to two basic senses that the Lord has given to people. C. H. Toy, however, thinks that they represent all the faculties (Proverbs [ICC], 388). But in the book of Proverbs seeing and hearing come to the fore. By usage, “hearing” also means obeying (15:31; 25:12), and “seeing” also means perceiving and understanding (Isa 6:9-10).
1026. Proverbs 20:12 sn The verse not only credits God with making these faculties of hearing and sight and giving them to people, but it also emphasizes their spiritual use in God’s service.
1027. Proverbs 20:13 sn The proverb uses antithetical parallelism to teach that diligence leads to prosperity. It contrasts loving sleep with opening the eyes, and poverty with satisfaction. Just as “sleep” can be used for slothfulness or laziness, so opening the eyes can represent vigorous, active conduct. The idioms have caught on in modern usage as well—things like “open your eyes” or “asleep on the job.”
1028. Proverbs 20:13 tn The second line uses two imperatives in a sequence (without the vav [ו]): “open your eyes” and then (or, in order that) you will “be satisfied.”
1029. Proverbs 20:13 tn Heb “bread” (so KJV, ASV, NRSV), although the term often serves in a generic sense for food in general.
1030. Proverbs 20:14 tn Heb “[It is] bad, [it is] bad.” Since “bad” can be understood in some modern contexts as a descriptive adjective meaning “good,” the translation uses “worthless” instead—the real point of the prospective buyer’s exclamation.
1031. Proverbs 20:14 sn This proverb reflects standard procedure in the business world. When negotiating the transaction the buyer complains how bad the deal is for him, or how worthless the prospective purchase, but then later brags about what a good deal he got. The proverb will alert the inexperienced as to how things are done.
1032. Proverbs 20:14 tn The Hitpael imperfect of הָלַל (halal) means “to praise”—to talk in glowing terms, excitedly. In this stem it means “to praise oneself; to boast.”
1033. Proverbs 20:15 tn The verse is usually taken as antithetical parallelism: There may be gold and rubies but the true gem is knowledge. However, C. H. Toy arranges it differently: “store of gold and wealth of corals and precious vessels—all are wise lips” (Proverbs [ICC], 388). But this uses the gems as metaphors for wise speech, and does not stress the contrast between wealth and wisdom.
1034. Proverbs 20:15 tn Heb “lips of knowledge.” The term “lips” is a metonymy for speaking, and “knowledge” could be either an attributive genitive or objective genitive: “knowledgeable lips.” Lips that impart knowledge are the true jewel to be sought.
1035. Proverbs 20:15 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.
1036. Proverbs 20:16 tn Heb “his garment.”
1037. Proverbs 20:16 sn Taking a garment was the way of holding someone responsible to pay debts. In fact, the garment was the article normally taken for security (Exod 22:24-26; Deut 24:10-13). People normally had few changes of clothes, so a garment represented giving a necessity as collateral. (In the case of a poor person the cloak should be returned for the nighttime to keep them warm.)
1038. Proverbs 20:16 tc The Kethib has the masculine plural form, נָכְרִים (nokhrim), suggesting a reading “strangers.” But the Qere has the feminine form נָכְרִיָּה (nokhriyyah), “strange woman” or “another man’s wife” (e.g., 27:13). The parallelism would suggest “strangers” is the correct reading, although theories have been put forward for the interpretation of “strange woman” (see below).tn M. Dahood argues that the cloak was taken in pledge for a harlot (cf. NIV “a wayward woman”). Two sins would then be committed: taking a cloak and going to a prostitute (“To Pawn One’s Cloak,” Bib 42 [1961]: 359-66; also Snijders, “The Meaning of זָר,” 85-86). In the MT the almost identical proverb in 27:13 has a feminine singular form here.sn The one for whom the pledge is taken is called “a stranger” and “foreign.” These two words do not necessarily mean that the individual or individuals are non-Israelite—just outside the community and not well known.
1039. Proverbs 20:16 tn Or “hold it” (so NIV, NCV).
1040. Proverbs 20:17 tn Heb “bread of deceit” (so KJV, NAB). This refers to food gained through dishonest means. The term “bread” is a synecdoche of specific for general, referring to anything obtained by fraud, including food.
1041. Proverbs 20:17 tn Heb “a man.”
1042. Proverbs 20:17 sn The image of food and eating is carried throughout the proverb. Food taken by fraud seems sweet at first, but afterward it is not. To end up with a mouth full of gravel (a mass of small particles; e.g., Job 20:14-15; Lam 3:16) implies by comparison that what has been taken by fraud will be worthless and useless and certainly in the way (like food turning into sand and dirt).
1043. Proverbs 20:18 tn The noun form is plural, but the verb is singular, suggesting either an abstract plural or a collective plural is being used here.
1044. Proverbs 20:18 tn The clause begins with vav (ו) on “with guidance.” But the clause has an imperative for its main verb. One could take the imperfect tense in the first colon as an imperfect of injunction, and then this clause would be also instructional. But the imperfect tense is a Niphal, and so it is better to take the first colon as the foundational clause and the second colon as the consequence (cf. NAB): If that is true, then you should do this.
1045. Proverbs 20:18 sn There have been attempts by various commentators to take “war” figuratively to mean life’s struggles, litigation, or evil inclinations. But there is no need and little justification for such interpretations. The proverb simply describes the necessity of taking counsel before going to war.
1046. Proverbs 20:19 sn The word describes a slanderer (NASB), a tale-bearer (KJV, ASV), or an informer. BDB 940 s.v. רָכִיל says the Hebrew expression “goers of slander” means slanderous persons. However, W. McKane observes that these people are not necessarily malicious—they just talk too much (Proverbs [OTL], 537).
1047. Proverbs 20:19 tn The form is the Hitpael imperfect (of prohibition or instruction) from עָרַב (ʿarav). BDB 786-88 lists six roots with these radicals. The first means “to mix,” but only occurs in derivatives. BDB 786 lists this form under the second root, which means “to take on a pledge; to exchange.” The Hitpael is then defined as “to exchange pledges; to have fellowship with [or, share].” The proverb is warning people to have nothing to do with gossips.
1048. Proverbs 20:19 tn The verb פֹּתֶה (poteh) is a homonym, related to I פָּתָה (patah, “to be naive; to be foolish”; HALOT 984-85 s.v. I פתה) or II פָּתָה (“to open [the lips]; to chatter”; HALOT 985 s.v. II פתה). So the phrase וּלְפֹתֶה שְׂפָתָיו may be understood either (1) as HALOT 985 s.v. II פתה suggests, “one opens his lips” = he is always talking/gossiping, or (2) as BDB suggests, “one who is foolish as to his lips” (he lacks wisdom in what he says; see BDB 834 s.v. II פָּתָה, noted in HALOT 984 s.v. I פתה 1). The term “lips” is a metonymy of cause for what is said: gossip. If such a person is willing to talk about others, he will be willing to talk about you, so it is best to avoid him altogether.
1049. Proverbs 20:20 tn The form is the Piel participle of קָלַל (qalal), which means “to be light”; in the Piel stem it means “to take lightly; to treat as worthless; to treat contemptuously; to curse.” Under the Mosaic law such treatment of parents brought a death penalty (Exod 21:17; Lev 20:9; Deut 27:16).
1050. Proverbs 20:20 tn “His lamp” is a figure known as hypocatastasis (an implied comparison) meaning “his life.” Cf. NLT “the lamp of your life”; TEV “your life will end like a lamp.”sn For the lamp to be extinguished would mean death (e.g., 13:9) and possibly also the removal of posterity (R. N. Whybray, Proverbs [CBC], 115).
1051. Proverbs 20:20 tc The Kethib, followed by the LXX, Syriac, and Latin, has בְּאִישׁוֹן (b^eʾishon), “in the pupil of the eye darkness,” the dark spot of the eye. But the Qere has בֶּאֱשׁוּן (beʾeshun), probably to be rendered “pitch” or “blackest,” although the form occurs nowhere else. The meaning with either reading is approximately the same—deep darkness, which adds vividly to the figure of the lamp being snuffed out. This individual’s destruction will be total and final.
1052. Proverbs 20:21 tc The Kethib reads מְבֻחֶלֶת (m^ebukhelet), “gotten by greed” (based on a cognate Syriac verb, “to be greedy”), but the Qere is מְבֹהֶלֶת (m^evohelet), “gotten hastily [or, quickly].” A large number of mss and the ancient versions read with the Qere (cf. KJV, ASV “gotten hastily”; NAB “gained hastily”; NIV “quickly gained”; NRSV “quickly acquired”).sn If the inheritance is obtained quickly, it could mean prematurely (e.g., Luke 15:12) or cruelly (Prov 19:26). The inheritance is gained without labor or without preparation.
1053. Proverbs 20:21 tn The form is the Pual imperfect, “will not be blessed,” suggesting that divine justice is at work. sn The Hebrew verb means “enriched, made fruitful, prospered.” Whatever the inheritance was, it will not reach its full potential or even remain permanent.
1054. Proverbs 20:21 tn Heb “in its end”; KJV, ASV “the end thereof.”
1055. Proverbs 20:22 tn The verse is directly instructive; it begins with the negated jussive in the first colon, and follows with the imperative in the second. It warns that the righteous should not take vengeance on the wicked, for only God can do that.
1056. Proverbs 20:22 tn The form is the Piel cohortative of resolve—“I am determined to pay back.” The verb שָׁלֵם (shalem) means “to be complete; to be sound.” In this stem, however, it can mean “to make complete; to make good; to requite; to recompense” (KJV, ASV). The idea is “getting even” by paying back someone for the evil done.
1057. Proverbs 20:22 sn To “wait” (קַוֵּה, qavveh) on the Lord requires faith in him, reliance on divine justice, and patience. It means that the wrongs done to a person will have to be endured for a time.
1058. Proverbs 20:22 tn After the imperative, the jussive is subordinated in a purpose or result clause: “wait for the Lord so that he may deliver you.” The verb יֹשַׁע (yoshaʿ) means “to save (KJV, ASV, NASB); to deliver (NIV); to give victory”; in this context it means “deliver from the evil done to you,” and so “vindicate” is an appropriate connotation. Cf. NCV “he will make things right.”
1059. Proverbs 20:23 tn Heb “an abomination of the Lord.” This expression features a subjective genitive: “the Lord abhors.”
1060. Proverbs 20:23 tn Heb “not good.” This is a figure known as tapeinosis—a deliberate understatement to emphasize a worst-case scenario: “it is wicked!” (e.g., 11:1; 20:10).
1061. Proverbs 20:24 tn Heb “the steps of a man,” but “man” is the noun גֶּבֶר (gever, in pause), indicating an important, powerful person. BDB 149-50 s.v. suggests it is used of men in their role of defending women and children; if that can be validated, then a translation of “man” would be appropriate here. But the line seems to have a wider, more general application. The “steps” represent (by implied comparison) the course of life (cf. NLT “the road we travel”).
1062. Proverbs 20:24 tn Heb “from the Lord”; NRSV “ordered by the Lord”; NIV “directed by the Lord.”sn To say that one’s steps are ordained by the Lord means that one’s course of actions, one’s whole life, is divinely prepared and sovereignly superintended (e.g., Gen 50:26; Prov 3:6). Ironically, man is not actually in control of his own steps.
1063. Proverbs 20:24 tn The verse uses an independent nominative absolute to point up the contrast between the mortal and the immortal: “and man, how can he understand his way?” The verb in the sentence would then be classified as a potential imperfect; and the whole question rhetorical. It is affirming that humans cannot understand very much at all about their lives.
1064. Proverbs 20:24 tn Heb “his way.” The referent of the third masculine singular pronoun is unclear, so the word “own” was supplied in the translation to clarify that the referent is the human individual, not the Lord.
1065. Proverbs 20:25 sn It would be a “snare” because it would lead people into financial difficulties; Leviticus 27 talks about foolish or rash vows.
1066. Proverbs 20:25 tn Heb “a man.”
1067. Proverbs 20:25 tn The verb is from לוּע (luʿ) or לָעַע (laʿaʿ); it means “to talk wildly” (not to be confused with the homonym “to swallow”). It occurs here and in Job 6:3. sn This refers to speaking rashly in dedicating something to the sanctuary by calling it “Holy.”
1068. Proverbs 20:25 tn Heb “reflect on.” The person is to consider the vows before making them, to ensure that they can be fulfilled. Too many people make their vow or promise without thinking, and then later worry about how they will fulfill their vows.
1069. Proverbs 20:25 tn Heb “the vows” (so NASB); CEV “promises.”
1070. Proverbs 20:26 tn Heb “winnows” (so NAB, NASB, NRSV). The sage draws on the process of winnowing to explain how the king uncovers and removes wickedness. The verb from which the participle מְזָרֶה (m^ezareh) is derived means “to separate; to winnow; to scatter”; the implied comparison means that the king will separate good people from bad people like wheat is separated from chaff. The image of winnowing is also used in divine judgment. The second line of the verse uses a detail of the process to make the point. Driving a wheel over the wheat represents the threshing process; the sharp iron wheels of the cart would easily serve the purpose (e.g., Isa 28:27-28).
1071. Proverbs 20:26 tn The king has the wisdom/ability to destroy evil from his kingdom. See also D. W. Thomas, “Proverbs 20:26, ” JTS 15 (1964): 155-56.
1072. Proverbs 20:27 sn The expression translated “the human spirit” is the Hebrew term נִשְׁמַת (nishmat), a feminine noun in construct. This is the inner spiritual part of human life that was breathed in at creation (Gen 2:7) and that constitutes humans as spiritual beings with moral, intellectual, and spiritual capacities.
1073. Proverbs 20:27 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.
1074. Proverbs 20:27 tn The “lamp” is the metaphor in the line; it signifies that the human spirit functions as a conscience, enabling people to know and please God, and directing them in choices that will be life-giving. E. Loewenstamm unnecessarily reads נִיר (nir, “to plow”) instead of נֵר (ner, “lamp”) to say that God plows and examines the soul (“Remarks on Proverbs 17:12 and 20:27, ” VT 37 [1967]: 233). The NIV supplies a verb (“searches”) from the second half of the verse, changing the emphasis somewhat.
1075. Proverbs 20:27 tn Heb “all the chambers of the belly.” This means “the inner parts of the body” (BDB 293 s.v. חֶדֶר); cf. NASB “the innermost parts of his being.”
1076. Proverbs 20:28 tn The first line uses two Hebrew words, חֶסֶד וֶאֱמֶת (khesed veʾemet, “loyal love and truth”), to tell where security lies. The first word is the covenant term for “loyal love; loving-kindness; mercy”; and the second is “truth” in the sense of what is reliable and dependable. The two words often are joined together to form a hendiadys: “faithful love.” That a hendiadys is intended here is confirmed by the fact that the second line uses only the critical word חֶסֶד.
1077. Proverbs 20:28 sn The emphasis is on the Davidic covenant (2 Sam 7:11-16; Ps 89:19-37). It is the Lord and his faithful love for his covenant that ultimately makes the empire secure. But the enjoyment of divine protection requires the king to show loyal love as well.
1078. Proverbs 20:29 tn The Hebrew term תִּפְאֶרֶת (tifʾeret) means “beauty; glory”; in a context like this it means “honor” in the sense of glorying or boasting (BDB 802 s.v. 3.b).
1079. Proverbs 20:29 tn The Hebrew term הֲדַר (hadar), the noun in construct, means “splendor; honor; ornament.” The latter sense is used here, since grey hair is like a crown on the head.
1080. Proverbs 20:29 sn Gray hair is a metonymy of adjunct; it represents everything valuable about old age—dignity, wisdom, honor, experience, as well as worry and suffering of life. At the very least, since they survived, they must know something. At the most, they were the sages and elders of the people.
1081. Proverbs 20:30 tc The verb מָרַק (maraq) means “to polish; to scour”; in the Hiphil it means “to cleanse away,” but it is only attested here, and that in the Kethib reading of תַּמְרִיק (tamriq). The Qere has תַּמְרוּק (tamruq, “are a means of cleansing”). The LXX has “blows and contusions fall on evil men, and stripes penetrate their inner beings”; the Latin has “the bruise of a wound cleanses away evil things.” C. H. Toy suggests emending the text to read “stripes cleanse the body, and blows the inward parts” or “cosmetics purify the body, and blows the soul” (Proverbs [ICC], 397). Cf. CEV “can knock all of the evil out of you.”
1082. Proverbs 20:30 tn The term “cleanse” does not appear in this line but is supplied in the translation in the light of the parallelism.
1083. Proverbs 20:30 sn Physical punishment may prove spiritually valuable. Other proverbs say that some people will never learn from this kind of punishment, but in general this may be the only thing that works for some cases.
1084. Proverbs 21:1 sn “Heart” is a metonymy of subject; it signifies the ability to make decisions, if not the decisions themselves.
1085. Proverbs 21:1 sn “Hand” in this passage is a personification; the word is frequently used idiomatically for “power,” and that is the sense intended here.
1086. Proverbs 21:1 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.”sn The farmer channels irrigation ditches where he wants them, where they will do the most good; so does the Lord with the king. No king is supreme; the Lord rules.
1087. Proverbs 21:2 tn Heb “in his own eyes.” The term “eyes” is a metonymy for estimation, opinion, evaluation. Physical sight is used figuratively for one’s point of view intellectually.
1088. Proverbs 21:2 tn Heb “weighs” (so NASB, NIV, NRSV); NLT “examines”; NCV, TEV “judges.” Weighing on scales is an act of examining and verifying weight for market purposes (2 Kgs 12:11) but can be used metaphorically for evaluating other things (e.g. the Lord weighs actions in (1 Sam 2:3).
1089. Proverbs 21:2 tn Heb “the minds.” The term לֵב (lev, “mind, heart”) is used as a metonymy of association for thoughts and motives (BDB 660-61 s.v. 6-7). sn It is easy to rationalize one’s point of view and deceive even oneself. But the Lord evaluates our thinking and motives as well (cf. Prov 16:2).
1090. Proverbs 21:3 tn The Niphal participle בָּחַר (bakhar, “to choose”) means “choice to the Lord” or “chosen of the Lord,” meaning “acceptable to the Lord”; cf. TEV “pleases the Lord more.”
1091. Proverbs 21:3 sn The Lord prefers righteousness above religious service (e.g., Prov 15:8; 21:29; 1 Sam 15:22; Ps 40:6-8; Isa 1:11-17). This is not a rejection of ritual worship; rather, religious acts are without value apart from righteous living.
1092. Proverbs 21:4 tc The MT reads “the tillage (נִר, nir) of the wicked.” The LXX, other versions, and some Hebrew manuscripts read “the lamp (נֵר, ner) of the wicked” (so ASV, NASB, NIV, NRSV). Both are difficult in the context.tn The MT’s נִר (nir) refers to “ground that has recently been cultivated” (HALOT 723, s.v.), hence “tillage” (NAB), or “plowing” (KJV). This image goes one step behind the metaphor of planting to the cultivating the ground, but it may still have the harvest from such work in view. What the wicked cultivate (and produce) is sin. The saying perhaps looks at their haughty attitude as the groundwork for of their actions which are sinful. The LXX’s “lamp” does not solve the difficulty of the relationship between the expressions. We would somehow need to equate haughtiness with what the wicked consider a (guiding?) light, so that it is evaluated as sin.
1093. Proverbs 21:5 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).
1094. Proverbs 21:5 tn The term “lead” is supplied in the translation.
1095. Proverbs 21:5 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.
1096. Proverbs 21:5 tn Heb “lack; need; thing needed”; NRSV “to want.”
1097. Proverbs 21:6 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.
1098. Proverbs 21:6 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.
1099. Proverbs 21:6 tn The Hebrew הֶבֶל נִדָּף (hevel niddaf) 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.”
1100. Proverbs 21:6 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 (moq^eshe) was read instead of מְבַקְשֵׁי (m^evaqq^eshe). 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.
1101. Proverbs 21:7 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.
1102. Proverbs 21:7 tn Heb “violence of the wicked.” This is a subjective genitive: “violence which the wicked do.”
1103. Proverbs 21:7 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 have chosen to persist in their violence and so it destroys them.
1104. Proverbs 21:7 tn Heb “they refused to do מִשְׁפָּט (mishpat; justice). The noun may be an accusative of direct object “do justice” (so ASV) or an adverbial accusative of manner “act justly” or “act with justice” (so NASB).
1105. Proverbs 21:8 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.”
1106. Proverbs 21:8 tn The form הֲפַכְפַךְ (hafakhpakh) 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”).
1107. Proverbs 21:8 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.
1108. Proverbs 21:9 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.”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.
1109. Proverbs 21:9 tn The phrase “than a 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.
1110. Proverbs 21:9 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.
1111. Proverbs 21:10 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.
1112. Proverbs 21:10 tn The verb אִוְּתָה (ʾivv^etah) is a Piel perfect. Categorically, Piel verbs are dynamic rather than stative, so the perfect form should be understood as past or perfective. In the Qal, some verbs for “desire” are stative and some dynamic; so semantically the question could be raised whether this is a rare, or lone, stative in the Piel. If stative, it could be understood as present tense, as rendered in most translations. But it is doubtful that more recent developments in linguistics and biblical Hebrew influenced any of the translations. However, as perfective we should understand that this is what they have set their desire on, and that is ongoing, so a present time relevance is appropriate. In this proverb the first colon provides the setting as a basis, and the second colon gives the result. We may understand it as “because [he/she] has desired evil, his/her neighbor will not be shown favor.”
1113. Proverbs 21:10 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.
1114. Proverbs 21:11 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).
1115. Proverbs 21:11 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 ל (lamed) on the form is probably dittography from the ending of the infinitive.
1116. Proverbs 21:12 tn In the book of Proverbs, the Hebrew term צַּדִּיק (tsaddiq) 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).
1117. Proverbs 21:12 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.
1118. Proverbs 21:12 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.
1119. Proverbs 21:12 tn Heb “to evil” (i.e., catastrophe); cf. NLT “to disaster.”
1120. Proverbs 21:13 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.
1121. Proverbs 21:13 sn “Cry” here would be a metonymy of effect for the cause, the cause being the great needs of the poor.
1122. Proverbs 21:13 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).
1123. Proverbs 21:14 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).
1124. Proverbs 21:14 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.
1125. Proverbs 21:14 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”).
1126. Proverbs 21:14 tn The repetition of the term “subdues” in the second line is supplied in the translation.
1127. Proverbs 21:14 tc The LXX offers a moralizing translation not too closely tied to the MT: “he who withholds a gift stirs up violent wrath.”
1128. Proverbs 21:15 tn The Qal infinitive construct עֲשׂוֹת (ʿasot) functions as the subject of the sentence.
1129. Proverbs 21:15 tn The term “brings” is supplied in the translation; many English versions supply a simple copula (“is”).
1130. Proverbs 21:15 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”).
1131. Proverbs 21:16 tn The text uses “man” as the subject and the active participle תּוֹעֶה (toʿeh) as the predicate. The image of “wandering off the path” signifies leaving a life of knowledge, prudence, and discipline.
1132. Proverbs 21:16 tn Or “prudence”; KJV, NASB, NIV, NRSV “understanding”; NLT “common sense.”
1133. Proverbs 21:16 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.
1134. Proverbs 21:16 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.
1135. Proverbs 21:17 sn The participle “loves” (אֹהֵב, ʾohev) 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.
1136. Proverbs 21:17 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.
1137. Proverbs 21:17 tn The phrase “will be” is supplied in the translation.
1138. Proverbs 21:17 tn Heb “a man of poverty”; NRSV “will suffer want.”
1139. Proverbs 21:17 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., Pss 23:5; 104:15; Amos 6:6).
1140. Proverbs 21:18 sn The Hebrew word translated “ransom” (כֹּפֶר, kofer) normally refers to a penalty paid in place of some other punishment or the price paid to free a prisoner. But since it seems out of place to suggest that the just face a punishment that they need a ransom for, the proverb remains obscure. Similar wording is reflected in Isa 43:3-4 where God substitutes Egpyt as Judah’s “ransom” and Ethiopia and Seba “in place of” Judah. In that passage Judah is not just, but has been punished and is now being redeemed. Another application reported by R. Murphy is that punishment intended for a group may take the wicked from that group, who then serve metaphorically as a ransom for the righteous (R. Murphy, Proverbs [WBC] 161), but as Murphy points out this is an application rather than the assertion of the proverb. R. N. Whybray (Proverbs [CBC], 121) similarly suggests it may taken to mean that the wicked suffers the evil he has prepared for the righteous, which harmonizes with Proverbs elsewhere (e.g., 11:8). When Haman is taken in place of Mordecai (Esth 7:9-10) would illustrate an application where the righteous escape and the wicked suffer in their place.
1141. Proverbs 21:18 tn The verb בָּגַד (bagad), here a participle, means “to act treacherously, with duplicity, or to betray.”
1142. Proverbs 21:18 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.
1143. Proverbs 21:19 tn The Hebrew form שֶׁבֶת (shevet) is the infinitive construct of יָשַׁב (yashav), functioning as the subject of the sentence.
1144. Proverbs 21:19 sn A wilderness (מִדְבָּר, midbar) is too dry for permanent settlements since it receives less than twelve inches of rain annually. It may be able to support enough vegetation for bedouin to use on a temporary basis. In this context it represents a harsh environment, but a quiet place. Cf. 21:9 and 25:24.
1145. Proverbs 21:19 tn The Hebrew noun כַּעַס (kaʿas) 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.
1146. Proverbs 21:20 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.
1147. Proverbs 21:20 tn Heb “a fool of a man.”
1148. Proverbs 21:20 tn Heb “he swallows it.” The imagery compares swallowing food with consuming one’s substance. The fool does not prepare for the future.
1149. Proverbs 21:21 sn These two attributes, “righteousness” (צְדָקָה, ts^edaqah) 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.
1150. Proverbs 21:21 sn The Hebrew term translated “bounty” is צְדָקָה (ts^edaqah) 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.”
1151. Proverbs 21:22 tn This proverb uses the perfect verb form in the first colon and the preterite form in the second colon. These are past time references. The proverb portrays something which has happened as prototypical, as in the English proverb “curiosity killed the cat.” That wisdom can prevail over brute strength or difficult odds is not an abstract concept but a proven fact.
1152. Proverbs 21:22 tn Heb “the strength of its confidence” or “its trusted strength.” The word “strength” may refer by metonymy to the place of strength, i.e., “the stronghold.”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).
1153. Proverbs 21:23 sn “Mouth” and “tongue” are metonymies of cause, signifying what one says (cf. NCV, TEV, CEV).
1154. Proverbs 21:23 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.
1155. Proverbs 21:23 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.
1156. Proverbs 21:24 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.
1157. Proverbs 21:24 tn The word יָהִיר (yahir) means “haughty,” that is, to be or show oneself to be presumptuous or arrogant.
1158. Proverbs 21:24 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.”
1159. Proverbs 21:24 tn Heb “does.” The Qal active participle “does” serves as the main verb, and the subject is “proud person” in the first line.
1160. Proverbs 21:24 tn The expression בְּעֶבְרַת זָדוֹן (b^eʿevrat 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.”sn The portrait in this proverb is not merely of one who is self-sufficient, but one who is insolent, scornful, and arrogant.
1161. Proverbs 21:25 tn Heb “the desire of the sluggard” (so ASV, NASB). This phrase features a subject genitive: “what the sluggard desires.” The term תַּאֲוַת (taʾavat, “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.
1162. Proverbs 21:25 tn The verb תְּמִיתֶנּוּ (t^emitennu) 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.
1163. Proverbs 21:25 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.
1164. Proverbs 21:26 tn The construction uses the Hitpael perfect tense הִתְאַוָּה (hitʾavvah) followed by the cognate accusative תַאֲוָה (taʾavah). While the Piel verb means “to desire, wish for,” the reflexive meaning of the Hitpael appears to mean to encourage or build one’s desire. An English idiom might be to fan the flames of desire. It is not inherently immoral (the king will build desire for his bride in Ps 45:11) but often more often refers to a greedy craving or lust. This verse has been placed with the preceding because of the lexical connection with “desire/craving.”
1165. Proverbs 21:26 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.
1166. Proverbs 21:27 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.
1167. Proverbs 21:27 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.
1168. Proverbs 21:27 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.
1169. Proverbs 21:28 tn Heb “a witness of lies,” an attributive genitive.
1170. Proverbs 21:28 tn The Hebrew verb translated “will perish” (יֹאבֵד, yoʾved) 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”).
1171. Proverbs 21:28 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.
1172. Proverbs 21:29 tn Heb “a wicked man.”
1173. Proverbs 21:29 tn Heb “he has strengthened his face.” The Hifil of עָזַז (ʿazaz) “to cause to be strong” is used idiomatically with “face” meaning to show boldness. Similarly the seductress in Prov 7:13 had put on a bold/impudent face. This person makes a show of confidence, either to be persuasive or to divert their own attention from the substance of a matter. Their confidence is not backed up by reality.
1174. Proverbs 21:29 tn The “upright” is an independent nominative absolute; the pronoun becomes the formal (emphatic) subject of the verb.
1175. Proverbs 21:29 tc The Kethib is the imperfect of כּוּן (kun), “he establishes.” This reading has the support of the Syriac, Latin, and Tg., and is followed by ASV and NASB. 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 [merely] puts up a bold front and the upright who either [actually] discerns his ways (Qere) or makes his ways solid (Kethib). And whichever reading is chosen, the meaning of the other is implied. It would not make sense for the verse to talk about someone who understands but does not act accordingly; on the other hand, to make his/her way solid, the upright person must understand it.
1176. Proverbs 21:30 tn The form לְנֶגֶד (l^eneged) 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).
1177. Proverbs 21:30 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).
1178. Proverbs 21:31 tn Heb “of the Lord.” The victory being “of the Lord” means that it is accomplished by him. Ultimate success comes from the Lord and not from human efforts. The faithful have acknowledged this down through the ages, even though they have been responsible and have prepared for the wars. Without this belief there would have been no prayer on the eve of battle (e.g., Pss 20:7; 33:17).
1179. Proverbs 22:1 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).
1180. Proverbs 22:1 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.”
1181. Proverbs 22:1 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.
1182. Proverbs 22:2 tn The form of the verb is the Niphal perfect of פָּגַשׁ (pagash). The perfect verb form can be understood as perfective “have met together” but the Niphal may focus on the result “are met together.” Having different economic status does not affect that they are met together (cf. NAB, NASB “have a common bond,” NIV, NLV “have this in common”) in having the same Maker. 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.
1183. Proverbs 22:2 tn Heb “all of them.” The proverb may be emphasizing that everyone has the same creator regardless of their financial status, or be pointing out that God is the one who makes rich or poor. Either way it advises treating all people with respect, and not thinking too much, or too little, of oneself.
1184. Proverbs 22:3 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.
1185. Proverbs 22:3 tn All the verbs in this verse are perfect forms, so past tense in English. They portray events that have happened as prototypical of what commonly happens.
1186. Proverbs 22:3 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.
1187. Proverbs 22:3 tc The Kethib is a Niphal imperfect, while the Qere is a Niphal perfect. The perfect form matches the rest of the verbs in the verse and is followed here.
1188. Proverbs 22:3 tn The verb עָנַשׁ (ʿanash) 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.
1189. Proverbs 22:4 tn The Hebrew term עֵקֶב (ʿeqev, “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”).
1190. Proverbs 22:4 tn “Humility” is used here in the religious sense of “piety”; it is appropriately joined with “the fear of the Lord.” Some commentators, however, make “the fear of the Lord” the first in the series of rewards for humility, but that arrangement is less likely here.
1191. Proverbs 22:4 tn Heb “the fear of the Lord.” This is an objective genitive; the Lord is the object of the fear.
1192. Proverbs 22:5 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.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.
1193. Proverbs 22:6 tn The verb חָנַךְ (khanakh) means “to train up; to dedicate” (BDB 335 s.v.; HALOT 334 s.v. חנך). The verb is used elsewhere to refer to dedicating a house (Deut 20:5; 1 Kgs 8:63; 2 Chr 7:5). The related noun חֲנֻכָה (khanukhah) means “dedication; consecration” (BDB 335 s.v.; HALOT 334 s.v.), and is used in reference to the dedication or consecration of altars (Num 7:10; 2 Chr 7:9), the temple (Ps 30:1), and town walls (Neh 12:27). The related adjective חָנִיךְ (khanikh) describes “trained, tried, experienced” men (BDB 335 s.v.; Gen 14:14). In the related cognate languages the verb has similar meanings: Aramaic “to train,” Ethiopic “to initiate,” and Arabic IV “to learn; to make experienced” (HALOT 334 s.v.). This proverb pictures a child who is dedicated by parents to the Lord and morally trained to follow him. On the other hand, a popular expositional approach suggests that it means “to motivate.” This view is based on a cognate Arabic root II which (among many other things) refers to the practice of rubbing the palate of a newborn child with date juice or olive oil to motivate the child to suck. While this makes an interesting sermon illustration, it is highly unlikely that this concept was behind this Hebrew verb. The Arabic meaning is late and secondary—the Arabic term did not have this meaning until nearly a millennium after this proverb was written.
1194. Proverbs 22:6 tn The term נַעַר (naʿar) 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.
1195. Proverbs 22:6 tn The expression in Hebrew is עַל־פִּי דַּרְכּוֹ (ʿal pi darko), which can be rendered “according to his way”; NEB “Start a boy on the right road.” The expression “his way” is “the way he should go”; it reflects the point the book of Proverbs is making that there is a standard of life to which he must attain. Saadia, a Jewish scholar who lived a.d. 882-942, first suggested that this could mean the child should be trained according to his inclination or bent of mind. This may have some merit in practice, but it is not likely what the proverb had in mind. In the book of Proverbs there are only two ways that a person can go, the way of the wise or righteousness, and the way of the fool. One takes training, and the other does not. Ralbag, in fact, offered a satirical interpretation: “Train a child according to his evil inclinations (let him have his will) and he will continue in his evil way throughout life” (J. H. Greenstone, Proverbs, 234). C. H. Toy says the expression means “in accordance with the manner of life to which he is destined (Proverbs [ICC], 415). W. McKane says, “There is only one right way—the way of life—and the educational discipline which directs young men along this way is uniform” (Proverbs [OTL], 564). This phrase does not describe the concept perpetuated by a modern psychological interpretation of the verse: Train a child according to his personality trait.
1196. Proverbs 22:6 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.
1197. Proverbs 22:7 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.
1198. Proverbs 22:7 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).
1199. Proverbs 22:8 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.
1200. Proverbs 22:8 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).
1201. Proverbs 22:9 tn Heb “good of eye.” This expression is an attributive 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).
1202. Proverbs 22:9 tn The form יְבֹרָךְ (y^evorakh) 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.
1203. Proverbs 22:9 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. Also, the blessing is not for those who take the resources of others and redistribute that to the poor.
1204. Proverbs 22:10 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.
1205. Proverbs 22:10 tc The LXX freely adds “when he sits in council (ἐν συνεδρίῳ, en sunedriō), he insults everyone.” The MT does not suggest that the setting is in a court of law; so the LXX addition is highly unlikely.
1206. Proverbs 22:11 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.
1207. Proverbs 22:11 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. sn This individual is gracious or kind in what he says; thus the verse is commending honest intentions and gracious words.
1208. Proverbs 22:11 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.
1209. Proverbs 22:12 sn The “eyes of the Lord” is an anthropomorphic expression; the omniscience of God is the intended meaning. When scripture uses the “eyes” of the Lord, it usually means evaluation, superintending, or safeguarding.
1210. Proverbs 22:12 tn The first verb is the Hebrew perfect form and the second is a preterite, successive actions in past time. The proverb presents something God has done as prototypical.
1211. Proverbs 22:12 tn The common Hebrew word דַּעַת (daʿat), with the abstract meaning “knowledge, ability, insight,” is an awkward direct object for this subject and verb. The verb is used one other time with this object but the expression is different (Prov 5:2 “that your lips preserve knowledge,” that is, to say what is wise and not need words of regret). דַּעַת does occur in Prov 29:7 in parallelism to דִּין (din), a cause or legal claim, which suggests a technical use for דַּעַת, such as the facts of a case. HALOT (I, 229) follows D. W. Thomas (VTSupp 3, 285) in proposing a homonym for דַּעַת meaning “claim, right” based on an Arabic cognate. (See also D. W. Thomas “A Note on דַּעַת in Proverbs 22:12, ” JTS 14 [1963]: 93-94). The second half of the proverb supports the idea of ensuring that the truth comes out.
1212. Proverbs 22:12 tn The participle בֹגֵד (voged) means “one who acts treacherously, a traitor;” cf. NASB “the treacherous man;” ESV “traitor;” NIV “unfaithful;” KJV “transgressor.” What treacherous people say is treachery, that which would distort or undermine a just cause.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.
1213. Proverbs 22:13 tn The verb אָמַר (ʾamar) can mean “to say” or “to think.” The proverb uses the Hebrew perfect form of the verb for the past tense, giving the reason the sluggard is still in the house rather than out working. It is an example of the sorts of excuses he has made.
1214. Proverbs 22:13 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.
1215. Proverbs 22:13 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!’”
1216. Proverbs 22:14 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).
1217. Proverbs 22:14 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.
1218. Proverbs 22:14 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.
1219. Proverbs 22:14 tn Heb “the one who is cursed by the Lord” (cf. NASB). The construction uses the passive participle in construct with Yahweh. The “Lord” is genitive of agency after the passive form. The verb means “be indignant, express indignation.” So it is talking about one against whom the Lord is angry.
1220. Proverbs 22:14 tn Heb “will fall there.” The “falling” could refer to the curse itself or to the result of the curse. sn The proverb is saying that the Lord will use the seductive, deceptive words of the adulteress to bring about the downfall of one who is inclined to such folly.
1221. Proverbs 22:15 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).
1222. Proverbs 22:15 tn The “heart of a child” (לֶב־נָעַר, lev naʿar) 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.”
1223. Proverbs 22:15 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”).
1224. Proverbs 22:16 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).