17:17 A friend 1 loves at all times,
and a relative 2 is born to help in adversity. 3
17:18 The one who lacks wisdom 4 strikes hands in pledge, 5
and puts up financial security 6 for his neighbor. 7
17:19 The one who loves a quarrel loves transgression; 8
whoever builds his gate high seeks destruction. 9
17:20 The one who has a perverse heart 10 does not find good, 11
and the one who is deceitful in speech 12 falls into trouble.
17:21 Whoever brings a fool 13 into the world 14 does so 15 to his grief,
and the father of a fool has no joy. 16
17:22 A cheerful heart 17 brings good healing, 18
but a crushed spirit 19 dries up the bones. 20
17:23 A wicked person receives a bribe secretly 21
to pervert 22 the ways of justice.
17:24 Wisdom is directly in front of 23 the discerning person,
but the eyes of a fool run 24 to the ends of the earth. 25
17:25 A foolish child is a grief 26 to his father,
and bitterness to the mother who bore him. 27
17:26 It is terrible 28 to punish 29 a righteous person,
and to flog 30 honorable men is wrong. 31
17:27 The truly wise person 32 restrains 33 his words,
and the one who stays calm 34 is discerning.
17:28 Even a fool who remains silent is considered 35 wise,
and the one who holds his tongue is deemed discerning. 36
1 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).
2 tn Heb “a brother.”
3 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.
4 tn Heb “heart”; KJV, ASV “a man void of understanding”; NIV “a man lacking in judgment.”
5 tn The phrase “in pledge” is supplied for the sake of clarification.
6 tn The line uses the participle עֹרֵב (’orev) with its cognate accusative עֲרֻבָּה (’arubah), “who pledges a pledge.”
7 sn It is foolish to pledge security for someone’s loans (e.g., Prov 6:1-5).
8 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.
9 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.
10 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.”
11 tn The phrase “does not find good” is a figure (tapeinosis) meaning, “will experience calamity.” The wicked person can expect trouble ahead.
12 tn Heb “tongue”; NIV “whose tongue is deceitful.”
13 sn Here the Hebrew terms כְּסִיל (kÿsil) 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.
14 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”).
15 tn The phrase “does so” is supplied for the sake of clarification.
16 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”).
17 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.
18 tc The word “healing” is a hapax legomenon; some have suggested changes, such as to Arabic jihatu (“face”) or to גְּוִיָּה (gÿviah, “body”) as in the Syriac and Tg. Prov 17:22, but the MT makes sense as it is and should be retained.
19 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.
20 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).
21 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.”
22 tn The form לְהַטּוֹת (lÿhattot) 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.
23 tn The verse begins with אֶת־פְּנֵי מֵבִין (’et-pÿni 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.”
24 tn The term “run” does not appear in the Hebrew text, but is supplied for the sake of clarification.
25 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.”
26 sn The Hebrew noun means “vexation, anger, grief.”
27 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.”
28 tn Heb “not good.” This is an example of tapeinosis – an understatement that implies the worst-case scenario: “it is terrible.”
29 tn The verb עָנַשׁ, 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.
30 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.
31 tn Heb “[is] against uprightness.” The expression may be rendered “contrary to what is right.”
32 tn Heb “the one knowing knowledge.” The cognate accusative underscores the meaning of the participle – this is a truly knowledgeable person.
33 sn The participle חוֹשֵׂךְ (khosekh) means “withholds; restrains; refrains; spares; holds in check,” etc. One who has knowledge speaks carefully.
34 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.
35 tn The imperfect tense here denotes possibility: One who holds his tongue [may be considered] discerning.
36 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.