11:1 The Lord abhors 1 dishonest scales, 2
but an accurate weight 3 is his delight.
11:2 When pride 4 comes, 5 then comes disgrace, 6
but with humility 7 comes 8 wisdom.
11:3 The integrity of the upright guides them, 9
but the crookedness of the unfaithful destroys them. 10
11:4 Wealth does not profit in the day of wrath, 11
but righteousness delivers from mortal danger. 12
11:5 The righteousness of the blameless will make straight their way, 13
but the wicked person will fall by his own wickedness. 14
11:6 The righteousness of the upright will deliver them, 15
but the faithless will be captured 16 by their own desires. 17
11:7 When a wicked person dies, his expectation perishes, 18
and the hope of his strength 19 perishes. 20
11:8 The righteous person is delivered 21 out of trouble,
and the wicked turns up in his stead. 22
1 tn Heb “an abomination of the
2 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 10:35-36), as did the ancient Near East (ANET 388, 423).
3 tn Heb “a perfect stone.” Stones were used for measuring amounts of silver on the scales; here the stone that pleases the
4 tn Heb “presumptuousness.” This term is from the root זִיד, zid (or זוּד, zud) which means “to boil; to seethe; to act proudly; to act presumptuously.” The idea is that of boiling over the edge of the pot, signifying overstepping the boundaries (e.g., Gen 25:29).
5 tn The verbs show both the sequence and the correlation. The first is the perfect tense of בּוֹא (bo’, “to enter; to come”); it is followed by the preterite with vav consecutive from the same verb, showing that one follows or comes with the other. Because the second verb in the colon is sequential to the first, the first may be subordinated as a temporal clause.
6 sn This proverb does not state how the disgrace will come, but affirms that it will follow pride. The proud will be brought down.
7 tn Heb “modesty”; KJV, ASV “the lowly.” The adjective צְנוּעִים (tsÿnu’im, “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 (tsana’, “to be modest; to be humble”) describes those who are reserved, retiring, modest. The plural form is used for the abstract idea of humility.
8 tn The term “comes” does not appear in the Hebrew, but is supplied in the translation from parallelism.
9 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.
10 tc The form is a Kethib/Qere reading. The Qere יְשָׁדֵּם (yÿshadem) is an imperfect tense with the pronominal suffix. The Kethib וְשַׁדָּם (vÿshadam) is a perfect tense with a vav prefixed and a pronominal suffix. The Qere is supported by the versions.
11 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.
12 tn Heb “from death.”
13 tn Heb “his way.”
14 sn The righteous will enjoy security and serenity throughout life. Righteousness makes the path straight; wickedness destroys the wicked.
15 sn The contrast is between being rescued or delivered (נָצַל, natsal) and being captured (לָכַד, lakhad). Righteousness is freeing; [evil] desires are enslaving.
16 tn Heb “taken captive” (so NRSV); NIV, TEV “are trapped.”
17 tn Heb “but by the desire of the faithless are they taken captive.”
18 tn The first colon features an imperfect tense depicting habitual action, while the second has a perfect tense verb depicting gnomic action.
19 tc There are several suggested changes for this word אוֹנִים (’onim, “vigor” or “strength”). Rashi, a Jewish scholar who lived
20 tc The LXX adds an antithesis to this: “When the righteous dies, hope does not perish.” The LXX translators wanted to see the hope of the righteous fulfilled in the world to come.
21 tn The verb is the Niphal perfect from the first root חָלַץ (khalats), meaning “to draw off; to withdraw,” and hence “to be delivered.”
22 tn The verb is masculine singular, so the subject cannot be “trouble.” The trouble from which the righteous escape will come on the wicked – but the Hebrew text literally says that the wicked “comes [= arrives; turns up; shows up] in the place of the righteous.” Cf. NASB “the wicked takes his place”; NRSV “the wicked get into it instead”; NIV “it comes on the wicked instead.”