Proverbs 15:28-33

15:28 The heart of the righteous considers ¹  how ²  to answer, ³ 

but the mouth of the wicked pours out evil things. ⁴ 

15:29 The Lord is far ⁵  from the wicked,

but he hears ⁶  the prayer of the righteous. ⁷ 

15:30 A bright look ⁸  brings joy to the heart,

and good news gives health to the body. ⁹ 

15:31 The person ¹⁰  who hears the reproof that leads to life ¹¹ 

is at home ¹²  among the wise. ¹³ 

15:32 The one who refuses correction despises himself, ¹⁴ 

but whoever hears ¹⁵  reproof acquires understanding. ¹⁶ 

15:33 The fear of the Lord provides wise instruction, ¹⁷ 

and before honor comes humility. ¹⁸ 

¹ 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]).

² tn The word “how” is supplied in the translation for stylistic reasons.

³ tc The LXX reads: “the hearts of the righteous meditate faithfulness.”

⁴ sn The form is plural. What they say (the “mouth” is a metonymy of cause) is any range of harmful things.

⁵ 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 Psalm 22 for the problem of unanswered prayer – “Why are you far off?”

⁶ sn The verb “hear” (שָׁמַע, shama’) 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.

⁷ 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).

⁸ tc The LXX has “the eye that sees beautiful things.” D. W. Thomas suggests pointing מְאוֹר (mÿ’or) as a Hophal participle, “a fine sight cheers the mind” (“Textual and Philological Notes,” 205). But little is to be gained from this change.

⁹ tn Heb “makes fat the bones”; NAB “invigorates 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; and Isa 52:7-8). Good news makes the person feel good in body and soul.

¹⁰ tn Heb “ear” (so KJV, NRSV). The term “ear” is a synecdoche of part (= ear) for the whole (= person).

¹¹ tn “Life” is an objective genitive: Reproof brings or preserves life. Cf. NIV “life-giving rebuke”; NLT “constructive criticism.”

¹² tn Heb “lodges.” This means to live with, to be at home with.

¹³ sn The proverb is one full sentence; it affirms that a teachable person is among the wise.

¹⁴ 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.

¹⁵ tn Or “heeds” (so NAB, NIV); NASB “listens to.”

¹⁶ tn The Hebrew text reads קוֹנֶה לֵּב (qoneh lev), the participle of קָנָה (qanah, “to acquire; to possess”) with its object, “heart.” The word “heart” is frequently a metonymy of subject, meaning all the capacities of the human spirit and/or mind. Here it refers to the ability to make judgments or discernment.

¹⁷ tn Heb “[is] instruction of wisdom” (KJV and NASB similar). The noun translated “wisdom” is an attributive genitive: “wise instruction.”

¹⁸ 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.