24:1 Do not envy evil people, 1
do not desire 2 to be with them;
24:2 for their hearts contemplate violence,
and their lips speak harm. 3
24:3 By 4 wisdom a house is built, 5
and through understanding it is established;
24:4 by knowledge its rooms are filled
with all kinds of precious and pleasing treasures.
24:5 A wise warrior 6 is strong, 7
and a man of knowledge makes his strength stronger;
24:6 for with guidance you wage your war,
and with numerous advisers there is victory. 8
24:7 Wisdom is unattainable 9 for a fool;
in court 10 he does not open his mouth. 11
24:8 The one who plans to do evil
will be called a scheming person. 12
24:9 A foolish scheme 13 is sin,
and the scorner is an abomination to people. 14
24:10 If you faint 15 in the day of trouble, 16
your strength is small! 17
24:11 Deliver those being taken away to death,
and hold back those slipping to the slaughter. 18
24:12 If you say, “But we did not know about this,”
does not the one who evaluates 19 hearts consider?
Does not the one who guards your life know?
Will he not repay each person according to his deeds? 20
24:13 Eat honey, 21 my child, for it is good,
and honey from the honeycomb is sweet to your taste.
24:14 Likewise, know 22 that wisdom is sweet 23 to your soul;
if you find it, 24 you will have a future, 25
and your hope will not be cut off.
24:15 Do not lie in wait like the wicked 26 against the place where the righteous live;
do not assault 27 his home.
24:16 Although 28 a righteous person may fall seven times, he gets up again,
but the wicked will be brought down 29 by calamity.
24:17 Do not rejoice when your enemy falls, 30
and when he stumbles do not let your heart rejoice,
24:18 lest the Lord see it, and be displeased, 31
and turn his wrath away from him. 32
24:19 Do not fret because of evil people
or be envious of wicked people,
24:20 for the evil person has no future, 33
and the lamp of the wicked will be extinguished. 34
24:21 Fear the Lord, my child, 35 as well as the king,
and do not associate 36 with rebels, 37
24:22 for suddenly their destruction will overtake them, 38
and who knows the ruinous judgment both the Lord and the king can bring? 39
1 tn Heb “evil men,” although the context indicates a generic sense.
2 tn The Hitpael jussive is from the verb that means “to crave; to desire.” This is more of a coveting, an intense desire.
3 sn This nineteenth saying warns against evil associations. Evil people are obsessed with destruction and trouble. See on this theme 1:10-19; 3:31 and 23:17. D. Kidner observes that a close view of sinners is often a good antidote to envying them (Proverbs [TOTC], 153).
4 tn The preposition בְּ (bet, “by; through”) in these two lines indicates means.
5 sn The twentieth saying, vv. 3-4, concerns the use of wisdom for domestic enterprises. In Prov 9:1 wisdom was personified as a woman who builds a house; but here the emphasis is primarily on the building – it is a sign of security and prosperity (C. H. Toy, Proverbs [ICC], 442). One could still make a secondary application from this line for a household or “family” (cf. NCV, which sees this as a reference to the family).
6 sn The twenty-first saying seems to be concerned with the need for wisdom in warfare. In line with that, the word used here is גֶּבֶר (gever), “mighty man; hero; warrior.”
7 tn The expression בַּעוֹז (ba’oz) employs a beth essentiae, meaning he “is strong,” not “in strength.”
8 sn The point of the saying is that wise counsel is necessary in war. Victory, strategy, and counsel are more important than mere military strength – many great armies have been destroyed because of their unwise leaders. See on this theme 11:14; 20:18; and 21:22.
9 tc The MT reads רָאמוֹת (ra’mot, “corals”) – wisdom to the fool is corals, i.e., an unattainable treasure. With a slight change in the text, removing the א (alef), the reading is רָמוֹת (ramot, “high”), i.e., wisdom is too high – unattainable – for a fool. The internal evidence favors the emendation, which is followed by most English versions including KJV.
10 tn Heb “[city] gate,” a metonymy of subject, meaning what goes on in the gate – court cases and business transactions. So it is in these assemblies that the fool keeps quiet. The term “court” has been used in the translation for clarity. Some English versions do not emphasize the forensic connotation here: NCV “in a discussion”; NLT “When the leaders gather.”
11 sn The verse portrays a fool out of his element: In a serious moment in the gathering of the community, he does not even open his mouth (a metonymy of cause, meaning “speak”). Wisdom is too high for the fool – it is beyond his ability.
12 tn Heb “possessor of schemes”; NAB “an intriguer.” The picture of the wicked person is graphic: He devises plans to do evil and is known as a schemer. Elsewhere the “schemes” are outrageous and lewd (e.g., Lev 18:7; Judg 20:6). Here the description portrays him as a cold, calculating, active person: “the fool is capable of intense mental activity but it adds up to sin” (W. McKane, Proverbs [OTL], 399).
13 tn Heb “the scheme of folly” (NIV similar). The genitive functions as an attributive genitive, meaning “foolish scheme.” But it could also be interpreted as a genitive of source, the scheme that comes from folly (or from the fool if “folly” were metonymical).
14 tn Heb “to a man”; cf. CEV “Everyone hates senseless fools.”
15 tn Heb “show yourself slack” (NASB similar). The verb רָפָה (rafah) means “to sink; to relax.” In the causative stems it means “to let slacken; to let go; to refrain; to fail; to do nothing.” In the Hitpael stem BDB 952 s.v. defines it as “to show yourself slack.” It has also been rendered as “give up” (NCV, CEV); “fail” (NLT); “falter” (NIV). The colon implies a condition, for which the second part of the verse is the apodosis.
16 tn The verse employs a paronomasia to underscore the point: “trouble” is צָרָה (tsarah), literally “a bind; a strait [or, narrow] place”; “small” is צַר (tsar), with the same idea of “narrow” or “close.”
17 sn The test of strength is adversity, for it reveals how strong a person is. Of course a weak person can always plead adverse conditions in order to quit. This is the twenty-fourth saying.
18 tn The idea of “slipping” (participle from מוֹט, mot) has troubled some commentators. G. R. Driver emends it to read “at the point of” (“Problems in Proverbs,” ZAW 50 [1932]: 146). But the MT as it stands makes good sense. The reference would be general, viz., to help any who are in mortal danger or who might be tottering on the edge of such disaster – whether through sin, or through disease, war, or danger. Several English versions (e.g., NASB, NIV, NRSV) render this term as “staggering.”
19 tn Heb “weighs” (so NASB, NIV, NRSV) meaning “tests” or “evaluates.”
20 sn The verse completes the saying by affirming that people will be judged responsible for helping those in mortal danger. The verse uses a series of rhetorical questions to affirm that God knows our hearts and we cannot plead ignorance.
21 sn The twenty-sixth saying teaches that one should develop wisdom because it has a profitable future. The saying draws on the image of honey; its health-giving properties make a good analogy to wisdom.
22 tn D. W. Thomas argues for a meaning of “seek” in place of “know” (“Notes on Some Passages in the Book of Proverbs,” JTS 38 [1937]: 400-403).
23 tn The phrase “is sweet” is supplied in the translation as a clarification.
24 tn The term “it” is supplied in the translation.
25 tn Heb “there will be an end.” The word is אַחֲרִית (’akhrit, “after-part, end”). BDB 31 s.v. b says in a passage like this it means “a future,” i.e., a happy close of life, sometimes suggesting the idea of posterity promised to the righteous, often parallel to “hope.”
26 tn The word “wicked” could be taken as a vocative (cf. KJV, ASV, NASB, “O wicked man”); but since the next line refers to the wicked this is unlikely. It serves better as an adverbial accusative (“like the wicked”).
27 sn The saying warns that it is futile and self-defeating to mistreat God’s people, for they survive – the wicked do not. The warning is against a deliberate, planned assault on their places of dwelling.
28 tn The clause beginning with כִּי (ki) could be interpreted as causal or conditional; but in view of the significance of the next clause it seems better to take it as a concessive clause (“although”). Its verb then receives a modal nuance of possibility. The apodosis is then “and he rises up,” which could be a participle or a perfect tense; although he may fall, he gets up (or, will get up).
29 tn The verb could be translated with an English present tense (“are brought down,” so NIV) to express what happens to the wicked in this life; but since the saying warns against being like the wicked, their destruction is more likely directed to the future.
30 sn The saying (vv. 17, 18) warns against gloating over the misfortune of one’s enemies. The prohibition is formed with two negated jussives “do not rejoice” and “let not be glad,” the second qualified by “your heart” as the subject, signifying the inner satisfaction of such a defeat.
31 tn Heb “and [it is] evil in his eyes.”
32 sn The judgment of God should strike a note of fear in the heart of people (e.g., Lev 19:17-18). His judgment is not to be taken lightly, or personalized as a victory. If that were to happen, then the
33 tn Heb “there is no end [i.e., future] for the evil.”
34 sn The saying warns against envying the wicked; v. 19 provides the instruction, and v. 20 the motivation. The motivation is that there is no future hope for them – nothing to envy, or as C. H. Toy explains, there will be no good outcome for their lives (Proverbs [ICC], 449). They will die suddenly, as the implied comparison with the lamp being snuffed out signifies.
35 tn Heb “my son,” but there is no indication in the immediate context that this should be limited only to male children.
36 tn Heb “do not get mixed up with”; cf. TEV “Have nothing to do with”; NIV “do not join with.” The verb עָרַב (’arav) is used elsewhere meaning “to exchange; to take on pledge.” In the Hitpael stem it means “to have fellowship; to share; to associate with.” Some English versions (e.g., KJV) interpret as “to meddle” in this context, because “to have fellowship” is certainly not what is meant.
37 tn The form rendered “rebellious” is difficult; it appears to be the Qal active participle, plural, from שָׁנָה (shanah), “to change” – “those who change.” The RV might have thought of the idea of “change” when they rendered it “political agitators.” The Syriac and Tg. Prov 24:21 have “fools,” the Latin has “detractors,” and the LXX reads, “do not disobey either of them,” referring to God and the king in the first line. Accordingly the ruin predicted in the next line would be the ruin that God and the king can inflict. If the idea of “changers” is retained, it would have to mean people who at one time feared God and the king but no longer do.
38 tn Heb “will rise” (so NASB).
39 tn Heb “the ruin of the two of them.” Judgment is sent on the rebels both by God and the king. The term פִּיד (pid, “ruin; disaster”) is a metonymy of effect, the cause being the sentence of judgment (= “ruinous judgment” in the translation; cf. NLT “punishment”). The word “two of them” is a subjective genitive – they two bring the disaster on the rebels. The referents (the