29:18 When there is no prophetic vision 1 the people cast off restraint, 2
but the one who keeps the law, 3 blessed is he! 4
29:19 A servant 5 cannot be corrected 6 by words,
for although 7 he understands, there is no answer. 8
29:20 Do you see someone 9 who is hasty in his words? 10
There is more hope for a fool than for him. 11
29:21 If 12 someone pampers his servant from youth,
he will be a weakling 13 in the end.
29:22 An angry person 14 stirs up dissension,
and a wrathful person 15 is abounding in transgression. 16
29:23 A person’s pride 17 will bring him low, 18
but one who has a lowly spirit 19 will gain honor.
29:24 Whoever shares with a thief 20 is his own enemy; 21
he hears the oath to testify, 22 but does not talk.
29:25 The fear of people 23 becomes 24 a snare, 25
but whoever trusts in the Lord will be set on high. 26
29:26 Many people seek the face 27 of a ruler,
but it is from the Lord that one receives justice. 28
29:27 An unjust person is an abomination to the righteous,
and the one who lives an upright life is an abomination to the wicked. 29
1 tn Heb “no vision.” The Hebrew word “vision” (from the verb חָזָה [khazah, “to see”]) refers to divine communication to prophets (as in 1 Sam 3:1) and not to individual goals or plans. C. H. Toy sees a problem here: The most calamitous period of Israel’s history was when prophetic vision was at its height, whereas people were often more obedient when God was silent. He also notes that in the book of Proverbs there is no mention of prophetic teaching with wisdom as a guide. So he emends the word to “guidance” following the LXX (Proverbs [ICC], 512). The TEV has “guidance”; the NIV retains “revelation.” It must be stated that the prophetic ministry was usually in response to the calamitous periods, calling the people back to God. Without them the downward rush to anarchy and destruction would have been faster than with these prophetic calls from God.
2 tn The verb פָּרַע (para’) means “to let go; to let alone.” It occurs here in the Niphal with the meaning of “[the people] are let loose,” meaning, they cast off restraint (e.g., Exod 32:25). Cf. NLT “run wild.”
3 sn The law here refers to scripture, the concrete form of revelation. So the two halves of the verse provide the contrast: When there is no prophetic revelation there is chaos, but those who keep the revelation contained in scripture find blessing.
4 tn There is a tendency among commentators and English versions to translate אַשְׁרֵהוּ (’ashrehu) as “happy is he!” (cf. KJV, ASV, NAB, NASB, TEV, NLT). But “happy” can be a misleading translation. The Hebrew word refers to a heavenly bliss, an inner joy, that comes from knowing one is right with God and experiencing his blessing. “Happiness,” on the other hand, depends on what happens.
5 sn Servants could not be corrected by mere words; they had to be treated like children for they were frequently unresponsive. This, of course, would apply to certain kinds of servants. The Greek version translated this as “a stubborn servant.”
6 tn The Niphal imperfect here is best rendered as a potential imperfect – “cannot be corrected.” The second line of the verse clarifies that even though the servant understands the words, he does not respond. It will take more.
7 tn Heb “for he understands, but there is no answer.” The concessive idea (“although”) is taken from the juxtaposition of the two parts.
8 sn To say “there is no answer” means that this servant does not obey – he has to be trained in a different way.
9 tn Heb “a man,” but there is no indication in the immediate context that this should be limited only to males.
10 sn The focus of this proverb is on someone who is hasty in his words. This is the person who does not stop to think, but acts on the spur of the moment. To speak before thinking is foolishness.
11 sn Rash speech cannot easily be remedied. The prospects for a fool are better (e.g., Prov 26:12).
12 tn There is no conditional particle at the beginning of the verse; however, the relationship of the clauses, which lay down the condition first and then (with a vav) the consequences, indicates a conditional construction here. Cf. also NAB, NIV, NCV, TEV.
13 tn The word מָגוֹן (magon) is a hapax legomenon; accordingly, it has been given a variety of interpretations. The LXX has “grief,” and this has been adopted by some versions (e.g., NIV, NCV). The idea would be that treating the servant too easily for so long would not train him at all, so he will be of little use, and therefore a grief. J. Reider takes the word to mean “weakling” from the Arabic root na’na (“to be weak”), with a noun/adjective form muna’ana’ (“weak; feeble”); see his “Etymological Studies in Biblical Hebrew,” VT 4 [1954]: 276-95. This would give a different emphasis to the sentence, but on the whole not very different than the first. In both cases the servant will not be trained well. Rashi, a Jewish scholar who lived
14 tn Heb “a man of anger.” Here “anger” is an attributive (“an angry man”). This expression describes one given to or characterized by anger, not merely temporarily angry. The same is true of the next description.
15 tn Heb “possessor of wrath.” Here “wrath” is an attributive (cf. ASV “a wrathful man”; KJV “a furious man”).
16 tn Heb “an abundance of transgression.” The phrase means “abounding in transgression” (BDB 913 s.v. רַב 1.d]). Not only does the angry person stir up dissension, but he also frequently causes sin in himself and in others (e.g., 14:17, 29; 15:18; 16:32; 22:24).
17 tn Heb “pride of a man,” with “man” functioning as a possessive. There is no indication in the immediate context that this is restricted only to males.
18 tn There is a wordplay here due to the repetition of the root שָׁפֵל (shafel). In the first line the verb תִּשְׁפִּילֶנּוּ (tishpilennu) is the Hiphil imperfect of the root, rendered “will bring him low.” In the second line the word is used in the description of the “lowly of spirit,” שְׁפַל־רוּחַ (shÿfal-ruakh). The contrast works well: The proud will be brought “low,” but the one who is “lowly” will be honored. In this instance the wordplay can be preserved in the translation.
19 tn Heb “low in spirit”; KJV “humble in spirit.” This refers to an attitude of humility.
20 sn The expression shares with a thief describes someone who is an “accomplice” (cf. NAB, NIV) because he is willing to share in the loot without taking part in the crime.
21 tn Heb “hates his soul.” The accomplice is working against himself, for he will be punished along with the thief if he is caught.
22 tn Heb “oath” or “imprecation”; ASV “adjuration.” This amounted to an “oath” or “curse” (cf. NAB “he hears himself put under a curse”; NRSV “one hears the victim’s curse”) either by or on behalf of the victim, that any witness to the crime must testify (cf. Lev 5:1). However, in this legal setting referring to “a victim’s curse” could be misleading (cf. also KJV “he heareth cursing”), since it could be understood to refer to profanity directed against those guilty of the crime rather than an imprecation called down on a witness who refused to testify (as in the present proverb). The present translation specifies this as an “oath to testify.”
23 tn Heb “the fear of man.” This uses an objective genitive to describe a situation where fearing what people might do or think controls one’s life. There is no indication in the immediate context that this should be limited only to males, so the translation uses the more generic “people” here.
24 tn Heb “gives [or yields, or produces]”; NIV “will prove to be.”
25 sn “Snare” is an implied comparison; fearing people is like being in a trap – there is no freedom of movement or sense of security.
26 sn The image of being set on high comes from the military experience of finding a defensible position, a place of safety and security, such as a high wall or a mountain. Trusting in the
27 sn The idiom seek the face means to try to obtain favor from someone. According to the proverb, many people assume that true justice depends on the disposition of some earthly ruler.
28 tn Heb “but from the
29 tn Heb “who is upright in the way” (so NASB; KJV and ASV are similar). Here “in the way” refers to the course of a person’s life, hence “who lives an upright life.” Cf. NAB “he who walks uprightly.”