16:15 In the light of the king’s face 1 there is life,
and his favor is like the clouds 2 of the spring rain. 3
16:16 How much better it is to acquire 4 wisdom than gold;
to acquire understanding is more desirable 5 than silver.
16:17 The highway 6 of the upright is to turn 7 away from evil;
the one who guards 8 his way safeguards his life. 9
16:18 Pride 10 goes 11 before destruction,
and a haughty spirit before a fall. 12
16:19 It is better to be lowly in spirit 13 with the afflicted
than to share the spoils 14 with the proud.
16:20 The one who deals wisely 15 in a matter 16 will find success, 17
and blessed 18 is the one who trusts in the Lord. 19
16:21 The one who is wise in heart 20 is called 21 discerning,
and kind speech 22 increases persuasiveness. 23
16:22 Insight 24 is like 25 a life-giving fountain 26 to the one who possesses it,
but folly leads to the discipline of fools. 27
16:23 A wise person’s heart 28 makes his speech wise 29
and it adds persuasiveness 30 to his words. 31
16:24 Pleasant words are like 32 a honeycomb, 33
sweet to the soul and healing 34 to the bones.
16:25 There is a way that seems right to a person, 35
but its end is the way that leads to death. 36
16:26 A laborer’s 37 appetite 38 works on his behalf, 39
for his hunger 40 urges him to work. 41
16:27 A wicked scoundrel 42 digs up 43 evil,
and his slander 44 is like a scorching fire. 45
16:28 A perverse person 46 spreads dissension,
and a gossip separates the closest friends. 47
16:29 A violent person 48 entices 49 his neighbor,
and leads him down a path that is terrible. 50
16:30 The one who winks his eyes 51 devises perverse things,
and 52 one who compresses his lips 53 brings about 54 evil.
16:31 Gray hair is like 55 a crown of glory; 56
it is attained 57 in the path of righteousness. 58
16:32 Better to be slow to anger 59 than to be a mighty warrior,
and one who controls his temper 60 is better than 61 one who captures a city. 62
16:33 The dice are thrown into the lap, 63
but their every decision 64 is from the Lord. 65
1 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.
2 tn Heb “cloud.”
3 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.
4 tn The form קְנֹה (qÿnoh) 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 [qÿnot] for the infinitive, but the ancient versions also translate that as either a participle or an imperative).
5 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!”
6 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).
7 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.
8 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.
9 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.”
10 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.”
11 tn Heb “[is] before destruction.”
12 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).
13 tn Heb “low of spirit”; KJV “of an humble spirit.” This expression describes the person who is humble and submissive before the
14 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.
15 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
16 tn Or “he who gives heed to a word,” that is, “who listens to instruction” (cf. NIV, NLT).
17 tn Heb “good” (so KJV, ASV).
18 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).
19 tn Heb “and the one who trusts in the
20 tn Heb “wise of heart” (so NRSV).
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.
22 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”).
23 tn Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”
24 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.
25 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.
26 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.
27 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”).
28 tn Or “mind” (cf. NCV, NRSV, NLT).
29 tn Heb “makes wise his mouth,” with “mouth” being a metonymy of cause for what is said: “speech.”
30 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.
31 tn Heb “to his lips.” The term “lips” functions as a metonymy of cause for what is said.
32 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.
33 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).
34 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).
35 tn Heb “There is a way that is right before a man [to the face of a man].”
36 tn Heb “the ways of death” (so KJV, ASV). This construct phrase features a genitive of destiny: “ways that lead to [or, end in] death.”This proverb is identical to 14:12.
37 sn The word for “laborer” and “labors” emphasizes the drudgery and the agony of work (עָמַל, ’amal). For such boring drudgery motivations are necessary for its continuance, and hunger is the most effective. The line is saying that the appetites are working as hard as the laborer.
38 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.”
39 tn Heb “labors for him” (so NAB).
40 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.
41 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.”
42 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).
43 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.
44 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.
45 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).
46 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).
47 tn The term אַלּוּף (’aluf) 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
48 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.
49 tn The verb in the first colon is the Piel imperfect, and the form in the second is the Hiphil perfect; the first is a habitual imperfect, and the second a gnomic perfect. 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.
50 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.
51 sn The participle עֹצֶה (’otseh) 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).
52 tn The conjunction “and” does not appear in the Hebrew but is implied by the synonymous parallelism.
53 tn The participle קֹרֵץ (qorets) indicates that the person involved is pinching, compressing, or biting his lips (cf. NIV “purses his lips”).
54 tn The verb is a Piel perfect; it means “complete, finish, bring to an end.” The two cola may form the whole process: The first line has “to devise” evil, and the second has “he completes” evil. BDB, however, classifies this use of the Piel as “to accomplish in thought” meaning “to determine” something (BDB 478 s.v. כָּלָה 1f). In that case the two lines would have synonymous ideas, i.e., using facial expressions to plan evil actions.
55 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.
56 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.
57 tn Heb “it is found” (so NASB) or “it will be found.”
58 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.
59 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 bÿrukho), meaning “controls his temper.” This means the person has the emotions under control and will not “fly off the handle” quickly.
60 tn Heb “who rules his spirit” (so NASB).
61 tn The phrase “is better than” does not appear in this line in the Hebrew text, but is implied by the parallelism.
62 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.
63 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.”
64 tn Heb “all its decision.”
65 sn The point concerns seeking God’s will through the practice. The