20:1 Wine 1 is a mocker 2 and strong drink is a brawler;
whoever goes astray by them is not wise. 3
20:2 The king’s terrifying anger 4 is like the roar of a lion;
whoever provokes him 5 sins against himself. 6
20:3 It is an honor for a person 7 to cease 8 from strife,
but every fool quarrels. 9
20:4 The sluggard will not plow 10 during the planting season, 11
so at harvest time he looks 12 for the crop 13 but has nothing.
20:5 Counsel 14 in a person’s heart 15 is like 16 deep water, 17
but an understanding person 18 draws it out.
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.
2 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.
3 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.
4 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”).
5 tn The verb מִתְעַבְּרוֹ (mit’abbÿro) 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].”
6 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”).
7 tn Heb “man.”
8 tn Heb “cessation” (שֶׁבֶת, shevet); NAB “to shun strife”; NRSV “refrain from strife.”
9 tn Heb “breaks out.” The Hitpael of the verb גָּלַע (gala’, “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.
10 sn The act of plowing is put for the whole process of planting a crop.
11 tn Heb “in the autumn”; ASV “by reason of the winter.” The noun means “autumn, harvest time.” The right time for planting was after the harvest and the rainy season of autumn and winter began.
12 tn The Piel of the verb שָׁאַל (sha’al, “to ask”) means “to beg” or “to inquire carefully.” At the harvest time he looks for produce but there is none. The Piel might suggest, however, that 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”).
13 tn The phrase “for the crop” does not appear in the Hebrew but is implied; it is supplied in the translation for the sake of clarity.
14 sn The noun means “advice, counsel”; it can have the connotation of planning or making decisions. Those with understanding can sort out plans.
15 tn Heb “in the heart of a man”; NRSV “in the human mind.”
16 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.
17 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).
18 tn Heb “a man of understanding”; TEV “someone with insight”; NLT “the wise.”