15:1 A gentle response 1 turns away anger,
but a harsh word 2 stirs up wrath. 3
15:2 The tongue of the wise 4 treats knowledge correctly, 5
but the mouth of the fool spouts out 6 folly.
15:3 The eyes of the Lord 7 are in every place,
keeping watch 8 on those who are evil and those who are good.
15:4 Speech 9 that heals 10 is like 11 a life-giving tree, 12
but a perverse tongue 13 breaks the spirit.
15:5 A fool rejects his father’s discipline,
but whoever heeds reproof shows good sense. 14
15:6 In the house 15 of the righteous is abundant wealth, 16
but the income of the wicked brings trouble. 17
15:7 The lips of the wise spread 18 knowledge,
but not so the heart of fools. 19
15:8 The Lord abhors 20 the sacrifices 21 of the wicked, 22
but the prayer 23 of the upright pleases him. 24
15:9 The Lord abhors 25 the way of the wicked,
but he loves those 26 who pursue 27 righteousness.
15:10 Severe discipline 28 is for the one who abandons the way;
the one who hates reproof 29 will die.
15:11 Death and Destruction 30 are before the Lord –
how much more 31 the hearts of humans! 32
15:12 The scorner does not love 33 one who corrects him; 34
he will not go to 35 the wise.
15:13 A joyful heart 36 makes the face cheerful, 37
but by a painful heart the spirit is broken.
15:14 The discerning heart seeks knowledge,
but the mouth of fools feeds on folly. 38
15:15 All the days 39 of the afflicted 40 are bad, 41
but one with 42 a cheerful heart has a continual feast. 43
15:16 Better 44 is little with the fear of the Lord
than great wealth and turmoil 45 with it. 46
15:17 Better a meal of vegetables where there is love 47
than a fattened ox where there is hatred. 48
15:18 A quick-tempered person 49 stirs up dissension,
but one who is slow to anger 50 calms 51 a quarrel. 52
15:19 The way of the sluggard is like a hedge of thorns, 53
but the path of the upright is like 54 a highway. 55
15:20 A wise child 56 brings joy to his father,
but a foolish person 57 despises 58 his mother.
15:21 Folly is a joy to one who lacks sense, 59
but one who has understanding 60 follows an upright course. 61
15:22 Plans fail 62 when there is no counsel,
but with abundant advisers they are established. 63
15:23 A person has joy 64 in giving an appropriate answer, 65
and a word at the right time 66 – how good it is!
15:24 The path of life is upward 67 for the wise person, 68
to 69 keep him from going downward to Sheol. 70
15:25 The Lord tears down the house of the proud, 71
but he maintains the boundaries of the widow. 72
15:26 The Lord abhors 73 the plans 74 of the wicked, 75
but pleasant words 76 are pure. 77
15:27 The one who is greedy for gain 78 troubles 79 his household, 80
but whoever hates bribes 81 will live.
15:28 The heart of the righteous considers 82 how 83 to answer, 84
but the mouth of the wicked pours out evil things. 85
15:29 The Lord is far 86 from the wicked,
but he hears 87 the prayer of the righteous. 88
15:30 A bright look 89 brings joy to the heart,
and good news gives health to the body. 90
15:31 The person 91 who hears the reproof that leads to life 92
is at home 93 among the wise. 94
15:32 The one who refuses correction despises himself, 95
but whoever hears 96 reproof acquires understanding. 97
15:33 The fear of the Lord provides wise instruction, 98
and before honor comes humility. 99
16:1 The intentions of the heart 100 belong to a man, 101
but the answer of the tongue 102 comes from 103 the Lord. 104
16:2 All a person’s ways 105 seem right 106 in his own opinion, 107
but the Lord evaluates 108 the motives. 109
16:3 Commit 110 your works 111 to the Lord,
and your plans will be established. 112
16:4 The Lord works 113 everything for its own ends 114 –
even the wicked for the day of disaster. 115
16:5 The Lord abhors 116 every arrogant person; 117
rest assured 118 that they will not go unpunished. 119
16:6 Through loyal love and truth 120 iniquity is appeased; 121
through fearing the Lord 122 one avoids 123 evil. 124
16:7 When a person’s 125 ways are pleasing to the Lord, 126
he 127 even reconciles his enemies to himself. 128
16:8 Better to have a little with righteousness 129
than to have abundant income without justice. 130
16:9 A person 131 plans his course, 132
but the Lord directs 133 his steps. 134
16:10 The divine verdict 135 is in the words 136 of the king,
his pronouncements 137 must not act treacherously 138 against justice.
16:11 Honest scales and balances 139 are from the Lord;
all the weights 140 in the bag are his handiwork.
16:12 Doing wickedness 141 is an abomination to kings,
because a throne 142 is established in righteousness.
16:13 The delight of kings 143 is righteous counsel, 144
and they love the one who speaks 145 uprightly. 146
16:14 A king’s wrath 147 is like 148 a messenger of death, 149
but a wise person appeases it. 150
16:15 In the light of the king’s face 151 there is life,
and his favor is like the clouds 152 of the spring rain. 153
16:16 How much better it is to acquire 154 wisdom than gold;
to acquire understanding is more desirable 155 than silver.
16:17 The highway 156 of the upright is to turn 157 away from evil;
the one who guards 158 his way safeguards his life. 159
16:18 Pride 160 goes 161 before destruction,
and a haughty spirit before a fall. 162
16:19 It is better to be lowly in spirit 163 with the afflicted
than to share the spoils 164 with the proud.
16:20 The one who deals wisely 165 in a matter 166 will find success, 167
and blessed 168 is the one who trusts in the Lord. 169
16:21 The one who is wise in heart 170 is called 171 discerning,
and kind speech 172 increases persuasiveness. 173
16:22 Insight 174 is like 175 a life-giving fountain 176 to the one who possesses it,
but folly leads to the discipline of fools. 177
16:23 A wise person’s heart 178 makes his speech wise 179
and it adds persuasiveness 180 to his words. 181
16:24 Pleasant words are like 182 a honeycomb, 183
sweet to the soul and healing 184 to the bones.
16:25 There is a way that seems right to a person, 185
but its end is the way that leads to death. 186
16:26 A laborer’s 187 appetite 188 works on his behalf, 189
for his hunger 190 urges him to work. 191
16:27 A wicked scoundrel 192 digs up 193 evil,
and his slander 194 is like a scorching fire. 195
16:28 A perverse person 196 spreads dissension,
and a gossip separates the closest friends. 197
16:29 A violent person 198 entices 199 his neighbor,
and leads him down a path that is terrible. 200
16:30 The one who winks his eyes 201 devises perverse things,
and 202 one who compresses his lips 203 brings about 204 evil.
16:31 Gray hair is like 205 a crown of glory; 206
it is attained 207 in the path of righteousness. 208
16:32 Better to be slow to anger 209 than to be a mighty warrior,
and one who controls his temper 210 is better than 211 one who captures a city. 212
16:33 The dice are thrown into the lap, 213
but their every decision 214 is from the Lord. 215
17:1 Better is a dry crust of bread 216 where there is quietness 217
than a house full of feasting with strife. 218
17:2 A servant who acts wisely 219 will rule
over 220 an heir 221 who behaves shamefully, 222
and will share the inheritance along with the relatives. 223
17:3 The crucible 224 is for refining 225 silver and the furnace 226 is for gold,
likewise 227 the Lord tests 228 hearts.
17:4 One who acts wickedly 229 pays attention to evil counsel; 230
a liar listens 231 to a malicious tongue. 232
17:5 The one who mocks the poor 233 insults 234 his Creator;
whoever rejoices over disaster will not go unpunished.
17:6 Grandchildren 235 are like 236 a crown 237 to the elderly,
and the glory 238 of children is their parents. 239
17:7 Excessive 240 speech 241 is not becoming for a fool; 242
how much less are lies 243 for a ruler! 244
17:8 A bribe works like 245 a charm 246 for the one who offers it; 247
in whatever he does 248 he succeeds. 249
17:9 The one who forgives 250 an offense seeks 251 love,
but whoever repeats a matter separates close friends. 252
17:10 A rebuke makes a greater impression on 253 a discerning person
than a hundred blows on a fool. 254
17:11 An evil person seeks only rebellion, 255
and so 256 a cruel messenger 257 will be sent against him.
17:12 It is better for a person to meet 258 a mother bear being robbed of her cubs,
than 259 to encounter 260 a fool in his folly. 261
17:13 As for the one who repays 262 evil for good,
evil will not leave 263 his house. 264
17:14 Starting a quarrel 265 is like letting out water; 266
stop it before strife breaks out! 267
17:15 The one who acquits the guilty and the one who condemns the innocent 268 –
both of them are an abomination to the Lord. 269
17:16 Of what 270 use is money in the hand of a fool, 271
since he has no intention 272 of acquiring wisdom? 273
17:17 A friend 274 loves at all times,
and a relative 275 is born to help in adversity. 276
17:18 The one who lacks wisdom 277 strikes hands in pledge, 278
and puts up financial security 279 for his neighbor. 280
17:19 The one who loves a quarrel loves transgression; 281
whoever builds his gate high seeks destruction. 282
17:20 The one who has a perverse heart 283 does not find good, 284
and the one who is deceitful in speech 285 falls into trouble.
17:21 Whoever brings a fool 286 into the world 287 does so 288 to his grief,
and the father of a fool has no joy. 289
17:22 A cheerful heart 290 brings good healing, 291
but a crushed spirit 292 dries up the bones. 293
17:23 A wicked person receives a bribe secretly 294
to pervert 295 the ways of justice.
17:24 Wisdom is directly in front of 296 the discerning person,
but the eyes of a fool run 297 to the ends of the earth. 298
17:25 A foolish child is a grief 299 to his father,
and bitterness to the mother who bore him. 300
17:26 It is terrible 301 to punish 302 a righteous person,
and to flog 303 honorable men is wrong. 304
17:27 The truly wise person 305 restrains 306 his words,
and the one who stays calm 307 is discerning.
17:28 Even a fool who remains silent is considered 308 wise,
and the one who holds his tongue is deemed discerning. 309
18:1 One who has isolated himself 310 seeks his own desires; 311
he rejects 312 all sound judgment.
18:2 A fool takes no pleasure 313 in understanding
but only in disclosing 314 what is on his mind. 315
18:3 When a wicked person 316 arrives, contempt 317 shows up with him,
and with shame comes 318 a reproach.
18:4 The words of a person’s mouth are like 319 deep waters, 320
and 321 the fountain of wisdom 322 is like 323 a flowing brook. 324
18:5 It is terrible 325 to show partiality 326 to the wicked, 327
by depriving 328 a righteous man of justice.
18:6 The lips of a fool 329 enter into strife, 330
and his mouth invites 331 a flogging. 332
18:7 The mouth of a fool is his ruin,
and his lips are a snare for his life. 333
18:8 The words of a gossip 334 are like choice morsels; 335
they go down into the person’s innermost being. 336
18:9 The one who 337 is slack 338 in his work
is a brother 339 to one who destroys. 340
18:10 The name of the Lord 341 is like 342 a strong tower; 343
the righteous person runs 344 to it and is set safely on high. 345
18:11 The wealth 346 of a rich person is like 347 a strong city, 348
and it is like a high wall in his imagination. 349
18:12 Before destruction the heart 350 of a person is proud,
but humility comes 351 before honor. 352
18:13 The one who gives an answer 353 before he listens 354 –
that is his folly and his shame. 355
18:14 A person’s spirit 356 sustains him through sickness –
but who can bear 357 a crushed spirit? 358
18:15 The discerning person 359 acquires knowledge,
and the wise person 360 seeks 361 knowledge.
18:16 A person’s gift 362 makes room for him,
and leads him 363 before important people.
18:17 The first to state his case 364 seems 365 right,
until his opponent 366 begins to 367 cross-examine him. 368
18:18 A toss of a coin 369 ends 370 disputes,
and settles the issue 371 between strong opponents. 372
18:19 A relative 373 offended 374 is harder to reach than 375 a strong city,
and disputes are like the barred gates 376 of a fortified citadel. 377
18:20 From the fruit of a person’s mouth 378 his stomach is satisfied, 379
with the product of his lips is he satisfied.
18:21 Death and life are in the power 380 of the tongue, 381
and those who love its use 382 will eat its fruit.
18:22 The one who finds 383 a wife finds what is enjoyable, 384
and receives a pleasurable gift 385 from the Lord. 386
18:23 A poor person makes supplications, 387
but a rich man answers harshly. 388
18:24 A person who has friends 389 may be harmed by them, 390
but there is a friend who sticks closer than a brother.
1 tn Heb “soft answer.” The adjective רַּךְ (rakh, “soft; tender; gentle”; BDB 940 s.v.) is more than a mild response; it is conciliatory, an answer that restores good temper and reasonableness (W. McKane, Proverbs [OTL], 477). Gideon illustrates this kind of answer (Judg 8:1-3) that brings peace.
2 tn Heb “word of harshness”; KJV “grievous words.” The noun עֶצֶב (’etsev, “pain, hurt”) functions as an attributive genitive. The term עֶצֶב refers to something that causes pain (BDB 780 s.v. I עֶצֶב). For example, Jephthah’s harsh answer led to war (Judg 12:1-6).
3 tn Heb “raises anger.” A common response to painful words is to let one’s temper flare up.
4 sn The contrast is between the “tongue of the wise” and the “mouth of the fool.” Both expressions are metonymies of cause; the subject matter is what they say. How wise people are can be determined from what they say.
5 tn Or “makes knowledge acceptable” (so NASB). The verb תֵּיטִיב (tetiv, Hiphil imperfect of יָטַב [yatav, “to be good”]) can be translated “to make good” or “to treat in a good [or, excellent] way” (C. H. Toy, Proverbs [ICC], 303). M. Dahood, however, suggests emending the text to תֵּיטִיף (tetif) which is a cognate of נָטַף (nataf, “drip”), and translates “tongues of the sages drip with knowledge” (Proverbs and Northwest Semitic Philology, 32-33). But this change is gratuitous and unnecessary.
6 sn The Hiphil verb יַבִּיעַ (yabia’) means “to pour out; to emit; to cause to bubble; to belch forth.” The fool bursts out with reckless utterances (cf. TEV “spout nonsense”).
7 sn The proverb uses anthropomorphic language to describe God’s exacting and evaluating knowledge of all people.
8 tn The form צֹפוֹת (tsofot, “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil.
9 tn Heb “a tongue.” The term “tongue” is a metonymy of cause for what is produced: speech.
10 tn Heb “a tongue of healing.” A healing tongue refers to speech that is therapeutic or soothing. It is a source of vitality.
11 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.
12 tn Heb “tree of life.”
13 tn Heb “perversion in it.” The referent must be the tongue, so this has been supplied in the translation for clarity. A tongue that is twisted, perverse, or deceitful is a way of describing deceitful speech. Such words will crush the spirit (e.g., Isa 65:14).
14 tn Heb “is prudent” (so KJV, NASB, NRSV); NCV, NLT “is wise.” Anyone who accepts correction or rebuke will become prudent in life.
15 tn The term בֵּית (bet, “house”) functions as an adverbial accusative of location.
16 sn The Hebrew noun חֹסֶן (khosen) means “wealth; treasure.” Prosperity is the reward for righteousness. This is true only in so far as a proverb can be carried in its application, allowing for exceptions. The Greek text for this verse has no reference for wealth, but talks about amassing righteousness.
17 tn Heb “will be troubled.” The function of the Niphal participle may be understood in two ways: (1) substantival use: abstract noun meaning “disturbance, calamity” (BDB 747 s.v. עָכַר) or passive noun meaning “thing troubled,” or (2) verbal use: “will be troubled” (HALOT 824 s.v. עכר nif).
18 tc The verb of the first colon is difficult because it does not fit the second very well – a heart does not “scatter” or “spread” knowledge. On the basis of the LXX, C. H. Toy (Proverbs [ICC], 305) suggests a change to יִצְּרוּ (yitsÿru, “they preserve”). The Greek evidence, however, is not strong. For the second line the LXX has “hearts of fools are not safe,” apparently taking לֹא־כֵן (lo’-khen) as “unstable” instead of “not so.” So it seems futile to use the Greek version to modify the first colon to make a better parallel, when the Greek has such a different reading in the second colon anyway.
19 sn The phrase “the heart of fools” emphasizes that fools do not comprehend knowledge. Cf. NCV “there is no knowledge in the thoughts of fools.”
20 tn Heb “an abomination of the
21 tn Heb “sacrifice” (so many English versions).
22 sn The sacrifices of the wicked are hated by the
23 sn J. H. Greenstone notes that if God will accept the prayers of the upright, he will accept their sacrifices; for sacrifice is an outer ritual and easily performed even by the wicked, but prayer is a private and inward act and not usually fabricated by unbelievers (Proverbs, 162).
24 tn Heb “[is] his pleasure.” The 3rd person masculine singular suffix functions as a subjective genitive: “he is pleased.” God is pleased with the prayers of the upright.
25 tn Heb “an abomination of the
26 tn Heb “the one who” (so NRSV).
27 sn God hates the way of the wicked, that is, their lifestyle and things they do. God loves those who pursue righteousness, the Piel verb signifying a persistent pursuit. W. G. Plaut says, “He who loves God will be moved to an active, persistent, and even dangerous search for justice” (Proverbs, 170).
28 tn The two lines are parallel synonymously, so the “severe discipline” of the first colon is parallel to “will die” of the second. The expression מוּסָר רָע (musar ra’, “severe discipline”) indicates a discipline that is catastrophic or harmful to life.
29 sn If this line and the previous line are synonymous, then the one who abandons the way also refuses any correction, and so there is severe punishment. To abandon the way means to leave the life of righteousness which is the repeated subject of the book of Proverbs.
30 tn Heb “Sheol and Abaddon” (שְׁאוֹל וַאֲבַדּוֹן (shÿ’ol va’adon); so ASV, NASB, NRSV; cf. KJV “Hell and destruction”; NAB “the nether world and the abyss.” These terms represent the remote underworld and all the mighty powers that reside there (e.g., Prov 27:20; Job 26:6; Ps 139:8; Amos 9:2; Rev 9:11). The
31 tn The construction אַף כִּי (’af ki, “how much more!”) introduces an argument from the lesser to the greater: If all this is open before the
32 tn Heb “the hearts of the sons of man,” although here “sons of man” simply means “men” or “human beings.”
33 sn This is an understatement, the opposite being intended (a figure called tapeinosis). A scorner rejects any efforts to reform him.
34 tn The form הוֹכֵחַ (hokheakh) is a Hiphil infinitive absolute. It could function as the object of the verb (cf. NIV, NRSV) or as a finite verb (cf. KJV, NASB, NLT). The latter has been chosen here because of the prepositional phrase following it, although that is not a conclusive argument.
35 tc The MT has אֶל (’el, “to [the wise]”), suggesting seeking the advice of the wise. The LXX, however, has “with the wise,” suggesting אֶת (’et).
36 tn The contrast in this proverb is between the “joyful heart” (Heb “a heart of joy,” using an attributive genitive) and the “painful heart” (Heb “pain of the heart,” using a genitive of specification).
37 sn The verb יֵיטִב (yetiv) normally means “to make good,” but here “to make the face good,” that is, there is a healthy, favorable, uplifted expression. The antithesis is the pained heart that crushes the spirit. C. H. Toy observes that a broken spirit is expressed by a sad face, while a cheerful face shows a courageous spirit (Proverbs [ICC], 308).
38 tn The idea expressed in the second colon does not make a strong parallelism with the first with its emphasis on seeking knowledge. Its poetic image of feeding (a hypocatastasis) would signify the acquisition of folly – the fool has an appetite for it. D. W. Thomas suggests the change of one letter, ר (resh) to ד (dalet), to obtain a reading יִדְעֶה (yid’eh); this he then connects to an Arabic root da`a with the meaning “sought, demanded” to form what he thinks is a better parallel (“Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 285). But even though the parallelism is not as precise as some would prefer, there is insufficient warrant for such a change.
39 sn The “days” represent what happens on those days (metonymy of subject).
40 tn The contrast is between the “afflicted” and the “good of heart” (a genitive of specification, “cheerful/healthy heart/spirit/attitude”).
41 tn Or “evil”; or “catastrophic.”
42 tn “one with” is supplied.
43 sn The image of a continual feast signifies the enjoyment of what life offers (cf. TEV “happy people…enjoy life”). The figure is a hypocatastasis; among its several implications are joy, fulfillment, abundance, pleasure.
44 sn One of the frequent characteristics of wisdom literature is the “better” saying; it is a comparison of different but similar things to determine which is to be preferred. These two verses focus on spiritual things being better than troubled material things.
45 sn Turmoil refers to anxiety; the fear of the
46 sn Not all wealth has turmoil with it. But the proverb is focusing on the comparison of two things – fear of the
47 tn Heb “and love there.” This clause is a circumstantial clause introduced with vav, that becomes “where there is love.” The same construction is used in the second colon.
48 sn Again the saying concerns troublesome wealth: Loving relationships with simple food are better than a feast where there is hatred. The ideal, of course, would be loving family and friends with a great meal in addition, but this proverb is only comparing two things.
49 tn Heb “a man of wrath”; KJV, ASV “a wrathful man.” The term “wrath” functions as an attributive genitive: “an angry person.” He is contrasted with the “slow of anger,” so he is a “quick-tempered person” (cf. NLT “a hothead”).
50 tn Heb “slow of anger.” The noun “anger” functions as a genitive of specification: slow in reference to anger, that is, slow to get angry, patient.
51 tn The Hiphil verb יַשְׁקִיט (yashqit) means “to cause quietness; to pacify; to allay” the strife or quarrel (cf. NAB “allays discord”). This type of person goes out of his way to keep things calm and minimize contention; his opposite thrives on disagreement and dispute.
52 sn The fact that רִיב (riv) is used for “quarrel; strife” strongly implies that the setting is the courtroom or other legal setting (the gates of the city). The hot-headed person is eager to turn every disagreement into a legal case.
53 tn Heb “like an overgrowth”; NRSV “overgrown with thorns”; cf. CEV “like walking in a thorn patch.” The point of the simile is that the path of life taken by the lazy person has many obstacles that are painful – it is like trying to break through a hedge of thorns. The LXX has “strewn with thorns.”
54 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.
55 sn The contrast to the “thorny way” is the highway, the Hebrew word signifying a well built-up road (סָלַל, salal, “to heap up”). The upright have no reason to swerve, duck, or detour, but may expect “clear sailing.” Other passages pair these two concepts, e.g., Prov 6:10; 10:26; 28:19.
56 tn Heb “son.”
57 tn Heb “a fool of a man,” a genitive of specification.
58 sn The proverb is almost the same as 10:1, except that “despises” replaces “grief.” This adds the idea of the callousness of the one who inflicts grief on his mother (D. Kidner, Proverbs [TOTC], 116).
59 tn The Hebrew text reads לַחֲסַר־לֵב (lakhasar-lev, “to one who lacks heart”). The Hebrew term “heart” represents the mind, the place where proper decisions are made (cf. NIV “judgment”). The one who has not developed this ability to make proper choices finds great delight in folly.
60 tn Heb “a man of understanding” (so KJV, NIV); NLT “a sensible person.”
61 tn The Hebrew construction is יְיַשֶּׁר־לָכֶת (yÿyasher-lakhet, “makes straight [to] go”). This is a verbal hendiadys, in which the first verb, the Piel imperfect, becomes adverbial, and the second form, the infinitive construct of הָלַךְ, halakh, becomes the main verb: “goes straight ahead” (cf. NRSV).
62 tn Heb “go wrong” (so NRSV, NLT). The verb is the Hiphil infinitive absolute from פָּרַר, parar, which means “to break; to frustrate; to go wrong” (HALOT 975 s.v. I פרר 2). The plans are made ineffectual or are frustrated when there is insufficient counsel.
63 sn The proverb says essentially the same thing as 11:14, but differently.
64 tn Heb “joy to the man” or “the man has joy.”
65 tn Heb “in the answer of his mouth” (so ASV); NASB “in an apt answer.” The term “mouth” is a metonymy of cause for what he says. But because the parallelism is loosely synonymous, the answer given here must be equal to the good word spoken in season. So it is an answer that is proper or fitting.
66 tn Heb “in its season.” To say the right thing at the right time is useful; to say the right thing at the wrong time is counterproductive.
67 tn There is disagreement over the meaning of the term translated “upward.” The verse is usually taken to mean that “upward” is a reference to physical life and well-being (cf. NCV), and “going down to Sheol” is a reference to physical death, that is, the grave, because the concept of immortality is said not to appear in the book of Proverbs. The proverb then would mean that the wise live long and healthy lives. But W. McKane argues (correctly) that “upwards” in contrast to Sheol, does not fit the ways of describing the worldly pattern of conduct and that it is only intelligible if taken as a reference to immortality (Proverbs [OTL], 480). The translations “upwards” and “downwards” are not found in the LXX. This has led some commentators to speculate that these terms were not found in the original, but were added later, after the idea of immortality became prominent. However, this is mere speculation.
68 tn Heb “to the wise [man],” because the form is masculine.
69 tn The term לְמַעַן (lema’an, “in order to”) introduces a purpose clause; the path leads upward in order to turn the wise away from Sheol.
70 tn Heb “to turn from Sheol downward”; cf. NAB “the nether world below.”
71 sn The “proud” have to be understood here in contrast to the widow, and their “house” has to be interpreted in contrast to the widow’s territory. The implication may be that the “proud” make their gain from the needy, and so God will set the balance right.
72 sn The
73 tn Heb “an abomination of the
74 tn The noun מַחְשְׁבוֹת (makhshÿvot) means “thoughts” (so KJV, NIV, NLT), from the verb חָשַׁב (khashav, “to think; to reckon; to devise”). So these are intentions, what is being planned (cf. NAB “schemes”).
75 tn The word רַע (“evil; wicked”) is a genitive of source or subjective genitive, meaning the plans that the wicked devise – “wicked plans.”
76 sn The contrast is between the “thoughts” and the “words.” The thoughts that are designed to hurt people the
77 tc The MT simply has “but pleasant words are pure” (Heb “but pure [plural] are the words of pleasantness”). Some English versions add “to him” to make the connection to the first part (cf. NAB, NIV). The LXX has: “the sayings of the pure are held in honor.” The Vulgate has: “pure speech will be confirmed by him as very beautiful.” The NIV has paraphrased here: “but those of the pure are pleasing to him.”
78 tn Heb “the one who gains.” The phrase בּוֹצֵעַ בָּצַע (botseakh batsa’) is a participle followed by its cognate accusative. This refers to a person who is always making the big deal, getting the larger cut, or in a hurry to get rich. The verb, though, makes it clear that the gaining of a profit is by violence and usually unjust, since the root has the idea of “cut off; break off; gain by violence.” The line is contrasted with hating bribes, and so the gain in this line may be through bribery.
79 sn The participle “troubles” (עֹכֵר, ’okher) can have the connotation of making things difficult for the family, or completely ruining the family (cf. NAB). In Josh 7:1 Achan took some of the “banned things” and was put to death: Because he “troubled Israel,” the
80 tn Heb “his house.”
81 tn Heb “gifts” (so KJV). Gifts can be harmless enough, but in a setting like this the idea is that the “gift” is in exchange for some “profit [or, gain].” Therefore they are bribes (cf. ASV, NAB, NASB, NIV, NRSV, NLT), and to be hated or rejected. Abram, for example, would not take anything that the king of Sodom had to offer, “lest [he] say, “I have made Abram rich” (Gen 14:22-24).
82 tn The verb יֶהְגֶּה (yehgeh) means “to muse; to meditate; to consider; to study.” It also involves planning, such as with the wicked “planning” a vain thing (Ps 2:1, which is contrasted with the righteous who “meditate” in the law [1:2]).
83 tn The word “how” is supplied in the translation for stylistic reasons.
84 tc The LXX reads: “the hearts of the righteous meditate faithfulness.”
85 sn The form is plural. What they say (the “mouth” is a metonymy of cause) is any range of harmful things.
86 sn To say that the
87 sn The verb “hear” (שָׁמַע, shama’) has more of the sense of “respond to” in this context. If one “listens to the voice of the
88 sn God’s response to prayer is determined by the righteousness of the one who prays. A prayer of repentance by the wicked is an exception, for by it they would become the righteous (C. H. Toy, Proverbs [ICC], 316).
89 tc The LXX has “the eye that sees beautiful things.” D. W. Thomas suggests pointing מְאוֹר (mÿ’or) as a Hophal participle, “a fine sight cheers the mind” (“Textual and Philological Notes,” 205). But little is to be gained from this change.
90 tn Heb “makes fat the bones”; NAB “invigorates the bones.” The word “bones” is a metonymy of subject, the bones representing the whole body. The idea of “making fat” signifies by comparison (hypocatastasis) with fat things that the body will be healthy and prosperous (e.g., Prov 17:22; 25:25; Gen 45:27-28; and Isa 52:7-8). Good news makes the person feel good in body and soul.
91 tn Heb “ear” (so KJV, NRSV). The term “ear” is a synecdoche of part (= ear) for the whole (= person).
92 tn “Life” is an objective genitive: Reproof brings or preserves life. Cf. NIV “life-giving rebuke”; NLT “constructive criticism.”
93 tn Heb “lodges.” This means to live with, to be at home with.
94 sn The proverb is one full sentence; it affirms that a teachable person is among the wise.
95 sn To “despise oneself” means to reject oneself as if there was little value. The one who ignores discipline is not interested in improving himself.
96 tn Or “heeds” (so NAB, NIV); NASB “listens to.”
97 tn The Hebrew text reads קוֹנֶה לֵּב (qoneh lev), the participle of קָנָה (qanah, “to acquire; to possess”) with its object, “heart.” The word “heart” is frequently a metonymy of subject, meaning all the capacities of the human spirit and/or mind. Here it refers to the ability to make judgments or discernment.
98 tn Heb “[is] instruction of wisdom” (KJV and NASB similar). The noun translated “wisdom” is an attributive genitive: “wise instruction.”
99 tn Heb “[is] humility” (so KJV). The second clause is a parallel idea in that it stresses how one thing leads to another – humility to honor. Humble submission in faith to the
100 tn Heb “plans of the heart” (so ASV, NASB, NIV). The phrase מַעַרְכֵי־לֵב (ma’arkhe-lev) means “the arrangements of the mind.”
101 tn Heb “[are] to a man.”
102 tn Here “the tongue” is a metonymy of cause in which the instrument of speech is put for what is said: the answer expressed.
103 sn The contrasting prepositions enhance the contrasting ideas – the ideas belong to people, but the words come from the
104 sn There are two ways this statement can be taken: (1) what one intends to say and what one actually says are the same, or (2) what one actually says differs from what the person intended to say. The second view fits the contrast better. The proverb then is giving a glimpse of how God even confounds the wise. When someone is trying to speak [“answer” in the book seems to refer to a verbal answer] before others, the
105 tn Heb “ways of a man.”
106 sn The Hebrew term translated “right” (z~E) means “innocent” (NIV) or “pure” (NAB, NRSV, NLT). It is used in the Bible for pure oils or undiluted liquids; here it means unmixed actions. Therefore on the one hand people rather naively conclude that their actions are fine.
107 tn Heb “in his eyes.”
108 tn The figure (a hypocatastasis) of “weighing” signifies “evaluation” (e.g., Exod 5:8; 1 Sam 2:3; 16:7; Prov 21:2; 24:12). There may be an allusion to the Egyptian belief of weighing the heart after death to determine righteousness. But in Hebrew thought it is an ongoing evaluation as well, not merely an evaluation after death.
109 tn Heb “spirits” (so KJV, ASV). This is a metonymy for the motives, the intentions of the heart (e.g., 21:2 and 24:2).
110 tc The MT reads גֹּל (gol, “commit”) from the root גָּלַל (galal, “to roll”). The LXX and Tg. Prov 16:3 have “reveal” as if the root were גָּלָה (galah, “to reveal”).
111 tn The suffix on the plural noun would be a subjective genitive: “the works you are doing,” or here, “the works that you want to do.”
112 tn The syntax of the second clause shows that there is subordination: The vav on וְיִכֹּנוּ (vÿyikonu) coming after the imperative of the first clause expresses that this clause is the purpose or result. People should commit their works in order that the
113 sn The Hebrew verb translated “works” (פָּעַל, pa’al) means “to work out; to bring about; to accomplish.” It is used of God’s sovereign control of life (e.g., Num 23:23; Isa 26:12).
114 tn Heb “for its answer.” The term לַמַּעֲנֵהוּ (lamma’anehu) has been taken to mean either “for his purpose” or “for its answer.” The Hebrew word is מַעֲנֶה (ma’aneh, “answer”) and not לְמַעַן (lÿma’an, “purpose”). So the suffix likely refers to “everything” (כֹּל, kol). God ensures that everyone’s actions and the consequences of those actions correspond – certainly the wicked for the day of calamity. In God’s order there is just retribution for every act.
115 sn This is an example of synthetic parallelism (“A, what’s more B”). The A-line affirms a truth, and the B-line expands on it with a specific application about the wicked – whatever disaster comes their way is an appropriate correspondent for their life.
116 tn Heb “an abomination of the
117 tn Heb “every proud of heart”; NIV “all the proud of heart.” “Heart” is the genitive of specification; the phrase is talking about people who have proud hearts, whose ideas are arrogant. These are people who set themselves presumptuously against God (e.g., 2 Chr 26:16; Ps 131:1; Prov 18:12).
118 tn Heb “hand to hand.” This idiom means “you can be assured” (e.g., Prov 11:21).
119 tc The LXX has inserted two couplets here: “The beginning of a good way is to do justly, // and it is more acceptable with God than to do sacrifices; // he who seeks the
120 sn These two words are often found together to form a nominal hendiadys: “faithful loyal love.” The couplet often characterize the
121 tn Heb “is atoned”; KJV “is purged”; NAB “is expiated.” The verb is from I כָּפַר (kafar, “to atone; to expiate; to pacify; to appease”; HALOT 493-94 s.v. I כפר). This root should not be confused with the identically spelled Homonym II כָּפַר (kafar, “to cover over”; HALOT 494 s.v. II *כפר). Atonement in the OT expiated sins, it did not merely cover them over (cf. NLT). C. H. Toy explains the meaning by saying it affirms that the divine anger against sin is turned away and man’s relation to God is as though he had not sinned (Proverbs [ICC], 322). Genuine repentance, demonstrated by loyalty and truthfulness, appeases the anger of God against one’s sin.
122 tn Heb “fear of the
123 tn Heb “turns away from”; NASB “keeps away from.”
124 sn The Hebrew word translated “evil” (רַע, ra’) can in some contexts mean “calamity” or “disaster,” but here it seems more likely to mean “evil” in the sense of sin. Faithfulness to the
125 tn Heb “ways of a man.”
126 tn The first line uses an infinitive in a temporal clause, followed by its subject in the genitive case: “in the taking pleasure of the
127 tn The referent of the verb in the second colon is unclear. The straightforward answer is that it refers to the person whose ways please the
128 tn Heb “even his enemies he makes to be at peace with him.”
129 sn The lines contrast the modest income with the abundant income; but the real contrast is between righteousness and the lack of justice (or injustice). “Justice” is used for both legal justice and ethical conduct. It is contrasted with righteousness in 12:5 and 21:7; it describes ethical behavior in 21:3. Here the point is that unethical behavior tarnishes the great gain and will be judged by God.
130 sn This is another “better” saying; between these two things, the first is better. There are other options – such as righteousness with wealth – but the proverb is not concerned with that. A similar saying appears in Amenemope 8:19-20 (ANET 422).
131 tn Heb “the heart of a man.” This stresses that it is within the heart that plans are made. Only those plans that are approved by God will succeed.
132 tn Heb “his way” (so KJV, NASB).
133 tn The verb כּוּן (kun, “to establish; to confirm”) with צַעַד (tsa’ad, “step”) means “to direct” (e.g., Ps 119:133; Jer 10:23). This contrasts what people plan and what actually happens – God determines the latter.
134 sn “Steps” is an implied comparison, along with “way,” to indicate the events of the plan as they work out.
135 tn Heb “oracle” (so NAB, NIV) or “decision”; TEV “the king speaks with divine authority.” The term קֶסֶם (qesem) is used in the sense of “oracle; decision; verdict” (HALOT 1115-16 s.v.). The pronouncements of a king form an oracular sentence, as if he speaks for God; they are divine decisions (e.g., Num 22:7; 23:23; 2 Sam 14:20).
136 tn Heb “on the lips.” The term “lips” is a metonymy of cause referring to what the king says – no doubt what he says officially.
137 tn Heb “his mouth.” The term “mouth” is a metonymy of cause for what the king says: his pronouncements and legal decisions.
138 sn The second line gives the effect of the first: If the king delivers such oracular sayings (קֶסֶם, qesem, translated “divine verdict”), then he must be careful in the decisions he makes. The imperfect tense then requires a modal nuance to stress the obligation of the king not to act treacherously against justice. It would also be possible to translate the verb as a jussive: Let the king not act treacherously against justice. For duties of the king, e.g., Psalm 72 and Isaiah 11. For a comparison with Ezekiel 21:23-26, see E. W. Davies, “The Meaning of qesem in Prov 16:10,” Bib 61 (1980): 554-56.
139 tn Heb “a scale and balances of justice.” This is an attributive genitive, meaning “just scales and balances.” The law required that scales and measures be accurate and fair (Lev 19:36; Deut 25:13). Shrewd dishonest people kept light and heavy weights to make unfair transactions.
140 tn Heb “stones.”
141 sn The “wickedness” mentioned here (רֶשַׁע, resha’) might better be understood as a criminal act, for the related word “wicked” can also mean the guilty criminal. If a king is trying to have a righteous administration, he will detest any criminal acts.
142 tn The “throne” represents the administration, or the decisions made from the throne by the king, and so the word is a metonymy of adjunct (cf. NLT “his rule”).
143 tn The MT has the plural, even though the verb “loves” is masculine singular. The ancient versions and two Hebrew
144 tn Heb “lips of righteousness”; cf. NAB, NIV “honest lips.” The genitive “righteousness” functions as an attributive adjective. The term “lips” is a metonymy of cause for what is said: “righteous speech” or “righteous counsel.”
145 tn The MT has the singular participle followed by the plural adjective (which is here a substantive). The editors of BHS wish to follow the ancient versions in making the participle plural, “those who speak uprightly.”
146 sn The verse is talking about righteous kings, of course – they love righteousness and not flattery. In this proverb “righteous” and “upright” referring to what is said means “what is right and straight,” i.e., the truth (cf. NCV).
147 sn This proverb introduces the danger of becoming a victim of the king’s wrath (cf. CEV “if the king becomes angry, someone may die”). A wise person knows how to pacify the unexpected and irrational behavior of a king. The proverb makes the statement, and then gives the response to the subject.
148 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.
149 tn The expression uses an implied comparison, comparing “wrath” to a messenger because it will send a message. The qualification is “death,” an objective genitive, meaning the messenger will bring death, or the message will be about death. E.g., 1 Kgs 2:25, 29-34 and 46. Some have suggested a comparison with the two messengers of Baal to the god Mot (“Death”) in the Ugaritic tablets (H. L. Ginsberg, “Baal’s Two Messengers,” BASOR 95 [1944]: 25-30). If there is an allusion, it is a very slight one. The verse simply says that the king’s wrath threatens death.
150 tn The verb is כָּפַּר (kapar), which means “to pacify; to appease” and “to atone; to expiate” in Levitical passages. It would take a wise person to know how to calm or pacify the wrath of a king – especially in the ancient Near East.
151 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.
152 tn Heb “cloud.”
153 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.
154 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).
155 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!”
156 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).
157 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.
158 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.
159 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.”
160 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.”
161 tn Heb “[is] before destruction.”
162 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).
163 tn Heb “low of spirit”; KJV “of an humble spirit.” This expression describes the person who is humble and submissive before the
164 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.
165 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
166 tn Or “he who gives heed to a word,” that is, “who listens to instruction” (cf. NIV, NLT).
167 tn Heb “good” (so KJV, ASV).
168 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).
169 tn Heb “and the one who trusts in the
170 tn Heb “wise of heart” (so NRSV).
171 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.
172 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”).
173 tn Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”
174 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.
175 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.
176 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.
177 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”).
178 tn Or “mind” (cf. NCV, NRSV, NLT).
179 tn Heb “makes wise his mouth,” with “mouth” being a metonymy of cause for what is said: “speech.”
180 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.
181 tn Heb “to his lips.” The term “lips” functions as a metonymy of cause for what is said.
182 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.
183 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).
184 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).
185 tn Heb “There is a way that is right before a man [to the face of a man].”
186 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.
187 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.
188 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.”
189 tn Heb “labors for him” (so NAB).
190 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.
191 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.”
192 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).
193 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.
194 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.
195 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).
196 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).
197 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
198 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.
199 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.
200 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.
201 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).
202 tn The conjunction “and” does not appear in the Hebrew but is implied by the synonymous parallelism.
203 tn The participle קֹרֵץ (qorets) indicates that the person involved is pinching, compressing, or biting his lips (cf. NIV “purses his lips”).
204 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.
205 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.
206 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.
207 tn Heb “it is found” (so NASB) or “it will be found.”
208 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.
209 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.
210 tn Heb “who rules his spirit” (so NASB).
211 tn The phrase “is better than” does not appear in this line in the Hebrew text, but is implied by the parallelism.
212 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.
213 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.”
214 tn Heb “all its decision.”
215 sn The point concerns seeking God’s will through the practice. The
216 tn The phrase “a dry piece of bread” is like bread without butter, a morsel of bread not dipped in vinegar mix (e.g., Ruth 2:14). It represents here a simple, humble meal.
217 tn Heb “and quietness in it”; the construction functions as a circumstantial clause: “in which there is quietness” or “with quietness.”
218 tn The house is described as being full of “sacrifices of strife” (זִבְחֵי־רִיב, zivkhi-riv). The use of “sacrifices” suggests a connection with the temple (as in 7:14) in which the people may have made their sacrifices and had a large amount meat left over. It is also possible that the reference is simply to a sumptuous meal (Deut 12:15; Isa 34:6; Ezek 39:17). It would be rare for Israelites to eat meat apart from festivals, however. In the construction the genitive could be classified as a genitive of effect, the feast in general “bringing about strife,” or it could simply be an attributive genitive, “a feast characterized by strife.” Abundance often brings deterioration of moral and ethical standards as well as an increase in envy and strife.
219 sn The setting is in the ancient world where a servant rarely advanced beyond his or her station in life. But there are notable exceptions (e.g., Gen 15:3 where the possibility is mentioned, 1 Chr 2:35 where it changed through marriage, and 2 Sam 16:1-4; 19:24-30, with the story of Ziba the servant of Mephibosheth). This proverb focuses on a servant who is wise, one who uses all his abilities effectively – a Joseph figure.
220 sn The parallelism indicates that “ruling over” and “sharing in the inheritance” means that the disgraceful son will be disinherited.
221 tn Heb “son.”
222 tn The form מֵבִישׁ (mevish) is a Hiphil participle, modifying בֵן (ben). This original heir would then be one who caused shame or disgrace to the family, probably by showing a complete lack of wisdom in the choices he made.
223 tn Heb “in the midst of the brothers”; NIV “as one of the brothers.”
224 sn The noun מַצְרֵף (matsref) means “a place or instrument for refining” (cf. ASV, NASB “the refining pot”). The related verb, which means “to melt, refine, smelt,” is used in scripture literally for refining and figuratively for the
225 tn The term “refining” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.
226 sn The term כּוּר (cur) describes a “furnace” or “smelting pot.” It can be used figuratively for the beneficial side of affliction (Isa 48:10).
227 tn Heb “and.” Most English versions treat this as an adversative (“but”).
228 sn The participle בֹּחֵן (bokhen, “tests”) in this emblematic parallelism takes on the connotations of the crucible and the furnace. When the
229 tn The Hiphil participle מֵרַע (mera’) indicates one who is a doer of evil. The line affirms that a person of this nature will eagerly listen to evil talk – it is part of his nature.
230 tn Heb “to the lip of evil”; ASV, NAB, NASB, NRSV “wicked lips.” The term “lip” is a metonymy of cause for speech (what is said); the term “evil” is an attributive genitive. The same will be true in the parallel line where the expression “to the tongue of destruction” (NASB “a destructive tongue”) means things that are said that destroy others.
231 tc The verb מֵזִין (mezin) is from זִין (zir, “to feed”); therefore, the suggested emendation is to take it from אֹזֶן (’ozen, “ear”) as a denominative verb, “to give ear; to listen to.” Two Hebrew
232 sn Wicked, self-serving people find destructive speech appealing. They should be rebuked and not tolerated (Lev 19:17).
233 sn The parallelism helps define the subject matter: The one who “mocks the poor” (NAB, NASB, NIV) is probably one who “rejoices [NIV gloats] over disaster.” The poverty is hereby explained as a disaster that came to some. The topic of the parable is the person who mocks others by making fun of their misfortune.
234 sn The Hebrew word translated “insults” (חֵרֵף, kheref) means “reproach; taunt” (as with a cutting taunt); it describes words that show contempt for or insult God. The idea of reproaching the Creator may be mistaking and blaming God’s providential control of the world (C. H. Toy, Proverbs [ICC], 337). W. G. Plaut, however, suggests that mocking the poor means holding up their poverty as a personal failure and thus offending their dignity and their divine nature (Proverbs, 187).
235 tn Heb “children of children [sons of sons].”
236 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.
237 sn The metaphor signifies that grandchildren are like a crown, that is, they are the “crowning glory” of life. The proverb comes from a culture that places great importance on the family in society and that values its heritage.
238 tn The noun תִּפְאָרָת (tif’arat) means “beauty; glory” (BDB 802 s.v.). In this passage “glory” seems to be identified with “glorying; boasting”; so a rendering that children are proud of their parents would be in order. Thus, “glory of children” would be a subjective genitive, the glorying that children do.”
239 tc The LXX has inserted: “To the faithful belongs the whole world of wealth, but to the unfaithful not an obulus.” It was apparently some popular sentiment at the time.
240 tn The word יֶתֶר (yeter) could be rendered either “arrogant” (cf. NIV) or “excellent” (cf. KJV, NASB; NLT “eloquent”) because the basic idea of the word is “remainder; excess,” from the verb “be left over.” It describes “lofty” speech (arrogant or excellent) that is not suited for the fool. The Greek version, using pista, seems to support the idea of “excellent,” and makes a contrast: “words that are excellent do not fit a fool.” The idea of arrogance (NIV) fits if it is taken in the sense of lofty, heightened, or excessive language.
241 tn “a lip of excess.” The term “lip” is a metonymy for what is said.
242 sn The “fool” proper, described by the term נָבָל (naval), occurs only here, in v. 21, and in 30:22 in the book. It describes someone who is godless and immoral in an overbearing way (e.g., 1 Sam 25:25; Ps 14:1). A fool should restrain his words lest his foolishness spew out.
243 tn Heb “speech of falsehood”; NRSV “false speech.”
244 sn This “ruler” (KJV, NASB “prince”; NAB “noble”) is a gentleman with a code of honor, to whom truthfulness is second nature (W. McKane, Proverbs [OTL], 507). The word describes one as “inclined, generous, noble” (BDB 622 s.v. נָדִיב). It is cognate to the word for the “free will offering.” So for such a noble person lies are not suited. The argument is from the lesser to the greater – if fools shouldn’t speak lofty things, then honorable people should not lie (or, lofty people should not speak base things).
245 tn The phrase “works like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
246 tn Heb “a stone of favors”; NAB, NRSV “a magic stone.” The term שֹׁחַד (shokhad, “bribe”) could be simply translated as “a gift”; but the second half of the verse says that the one who offers it is successful. At best it could be a gift that opens doors; at worst it is a bribe. The word שֹׁחַד is never used of a disinterested gift, so there is always something of the bribe in it (e.g., Ps 15:5; Isa 1:23). Here it is “a stone that brings favor,” the genitive being the effect or the result of the gift. In other words, it has magical properties and “works like a charm.”
247 tn Heb “in the eyes of its owner.”
248 tn Heb “in all that he turns”; NASB, NIV “wherever he turns.”
249 sn As C. H. Toy points out, the sage is merely affirming a point without making a comment – those who use bribery meet with widespread success (Proverbs [ICC], 341). This does not amount to an endorsement of bribery.
250 tn Heb “covers” (so NASB); NIV “covers over.” How people respond to the faults of others reveals whether or not they have love. The contrast is between one who “covers” (forgives, cf. NCV, NRSV) the fault of a friend and one who repeats news about it. The former promotes love because he cares about the person; the latter divides friends.
251 sn The participle מְבַקֵּשׁ (mÿvaqesh) means “seeks” in the sense of seeking to secure or procure or promote love. There can be no friendship without such understanding and discretion.
252 sn W. G. Plaut notes that harping on the past has destroyed many friendships and marriages (Proverbs, 188). W. McKane observes that this line refers to the person who breaks up friendships by his scandalous gossip, even if it is done with a kind of zeal for the welfare of the community, for it will destroy love and trust (Proverbs [OTL], 508-9).
253 tn Heb “goes in deeper” (cf. NASB, NRSV). The verb נָחֵת (nakhet) “to go down; to descend” with the preposition בְּ (bet) means “to descend into; to make an impression on” someone.
254 tn The form is the Hiphil infinitive of נָכָה (nakhah) with the comparative מִן, min. The word “fool” then would be an objective genitive – more than blows to/on a fool.
255 sn The proverb is set up in a cause and effect relationship. The cause is that evil people seek rebellion. The term מְרִי (mÿri) means “rebellion.” It is related to the verb מָרָה (marah, “to be contentious; to be rebellious; to be refractory”). BDB 598 s.v. מְרִי translates the line “a rebellious man seeketh only evil” (so NASB).
256 tn The parallelism seems to be formal, with the idea simply continuing to the second line; the conjunction is therefore translated to reflect this. However, the proverb could be interpreted as antithetical just as easily.
257 sn Those bent on rebellion will meet with retribution. The messenger could very well be a merciless messenger from the king; but the expression could also figuratively describe something God sends – storms, pestilence, or any other misfortune.
258 tn Heb “Let a man meet” (so NASB); NLT “It is safer to meet.” The infinitive absolute פָּגוֹשׁ (pagosh, “to meet”) functions as a jussive of advice. The bear meeting a man is less dangerous than a fool in his folly. It could be worded as a “better” saying, but that formula is not found here.
259 tn The second colon begins with וְאַל (vÿ’al), “and not.” This negative usually appears with volitives, so the fuller expression of the parallel line would be “and let not a fool in his folly [meet someone].”
260 tn The words “to meet” are not in the Hebrew text, but are implied by the parallelism and are supplied in the translation for stylistic reasons.
261 sn The human, who is supposed to be rational and intelligent, in such folly becomes more dangerous than the beast that in this case acts with good reason. As R. L. Alden comments, “Consider meeting a fool with a knife, or gun, or even behind the wheel of a car” (Proverbs, 134). See also E. Loewenstamm, “Remarks on Proverbs 17:12 and 20:27,” VT 37 (1967): 221-24. For a slightly different nuance cf. TEV “some fool busy with a stupid project.”
262 tn The sentence begins with the participle מֵשִׁיב (meshiv, “the one who repays”). The whole first colon may be taken as an independent nominative absolute, with the formal sentence to follow. Some English versions have made the first colon a condition by supplying “if” (NAB, NIV, TEV, NLT).
263 tn The verb מוּשׁ (mush) means “to depart; to remove.” The Kethib is a Hiphil, which would yield a meaning of “to take away”; so the Qere, which is the Qal, makes more sense in the line.
264 sn The proverb does not explain whether God will turn evil back on him directly or whether people will begin to treat him as he treated others.
265 tn Heb “the beginning of a quarrel”; TEV, CEV “The start of an argument.”
266 tn The verse simply begins with “letting out water.” This phrase is a metaphor, but most English versions have made it a simile (supplying “like” or “as”). R. N. Whybray takes it literally and makes it the subject of the clause: “stealing water starts a quarrel” (Proverbs [CBC], 100). However, the verb more likely means “to let out, set free” and not “to steal,” for which there are clearer words.
267 tn The temporal clause is formed with the prepositional “before,” the infinitive construct, and the following subjective genitive. The verb גָּלַע (gala’) means “to expose; to lay bare,” and in the Hitpael “to disclose oneself; to break out.”
268 tn Heb “he who justifies the wicked and and he who condemns the righteous” (so NASB). The first colon uses two Hiphil participles, מַצְדִּיק (matsdiq) and מַרְשִׁיעַ (marshia’). The first means “to declare righteous” (a declarative Hiphil), and the second means “to make wicked [or, guilty]” or “to condemn” (i.e., “to declare guilty”). To declare someone righteous who is a guilty criminal, or to condemn someone who is innocent, are both abominations for the Righteous Judge of the whole earth.
269 tn Heb “an abomination of the
270 tn Heb “why this?” The term זֶּה (zeh) is an enclitic use of the demonstrative pronoun for emphasis: “why ever” would this happen?
271 sn The sense seems to be “What good is money” since what the fool needs cannot be bought? The verse is a rhetorical question stating that money would be wasted on a fool.
272 tn Heb “there is no heart”; NASB “he has no (+ common TEV) sense”; NLT “has no heart for wisdom.”
273 sn W. McKane envisions a situation where the fool comes to a sage with a fee in hand, supposing that he can acquire a career as a sage, and this gives rise to the biting comment here: Why does the fool have money in his hands? To buy wisdom when he has no brains? (Proverbs [OTL], 505).
274 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).
275 tn Heb “a brother.”
276 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.
277 tn Heb “heart”; KJV, ASV “a man void of understanding”; NIV “a man lacking in judgment.”
278 tn The phrase “in pledge” is supplied for the sake of clarification.
279 tn The line uses the participle עֹרֵב (’orev) with its cognate accusative עֲרֻבָּה (’arubah), “who pledges a pledge.”
280 sn It is foolish to pledge security for someone’s loans (e.g., Prov 6:1-5).
281 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.
282 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.
283 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.”
284 tn The phrase “does not find good” is a figure (tapeinosis) meaning, “will experience calamity.” The wicked person can expect trouble ahead.
285 tn Heb “tongue”; NIV “whose tongue is deceitful.”
286 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.
287 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”).
288 tn The phrase “does so” is supplied for the sake of clarification.
289 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”).
290 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.
291 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.
292 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.
293 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).
294 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.”
295 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.
296 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.”
297 tn The term “run” does not appear in the Hebrew text, but is supplied for the sake of clarification.
298 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.”
299 sn The Hebrew noun means “vexation, anger, grief.”
300 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.”
301 tn Heb “not good.” This is an example of tapeinosis – an understatement that implies the worst-case scenario: “it is terrible.”
302 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.
303 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.
304 tn Heb “[is] against uprightness.” The expression may be rendered “contrary to what is right.”
305 tn Heb “the one knowing knowledge.” The cognate accusative underscores the meaning of the participle – this is a truly knowledgeable person.
306 sn The participle חוֹשֵׂךְ (khosekh) means “withholds; restrains; refrains; spares; holds in check,” etc. One who has knowledge speaks carefully.
307 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.
308 tn The imperfect tense here denotes possibility: One who holds his tongue [may be considered] discerning.
309 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.
310 tn The Niphal participle functions substantively and has a reflexive nuance: “one who has separated himself” (cf. KJV, ASV, NASB). He is not merely anti-social; he is a problem for society since he will defy sound judgment. The Mishnah uses the verse to teach the necessity of being part of a community because people have social responsibilities and need each other (m. Avot 2:4).
311 tc The MT has “seeks [his own] desire[s].” The translation in the LXX represents a Hebrew Vorlage of לְתֹאֲנָה (lÿto’anah) instead of לְתַאֲוָה (lÿta’avah); this could be translated “seeks his own occasion,” that is, “his own pretext” (C. H. Toy, Proverbs [ICC], 354; cf. NAB). The MT makes sense as it stands and the emendation is not really necessary.
312 tn Heb “breaks out”; NRSV “showing contempt for”; NLT “snarling at.” This individual breaks out in contention against sound judgment. He is in opposition to society (e.g., Prov 17:14; 20:3).
313 sn This expression forms an understatement (tapeinosis); the opposite is the point – he detests understanding or discernment.
314 tn The Hitpael infinitive construct בְּהִתְגַּלּוֹת (bÿhitgalot) functions nominally as the object of the preposition. The term means “reveal, uncover, betray.” So the fool takes pleasure “in uncovering” his heart.
315 tn Heb “his heart.” This is a metonymy meaning “what is on his mind” (cf. NAB “displaying what he thinks”; NRSV “expressing personal opinion”). This kind of person is in love with his own ideas and enjoys spewing them out (W. McKane, Proverbs [OTL], 515). It is the kind of person who would ask a question, not to learn, but to show everyone how clever he is (cf. TEV).
316 tc The MT has “a wicked [person].” Many commentators emend the text to רֶשַׁע (resha’, “wickedness”) which makes better parallelism with “shame” (W. McKane, Proverbs [OTL], 521; R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 112; C. H. Toy, Proverbs [ICC], 355; cf. NAB, NIV, NRSV). However, there is no external evidence for this emendation.
317 sn “Contempt” (בּוּז, buz) accompanies the wicked; “reproach” (חֶרְפָּה, kherpah) goes with shame. This reproach refers to the critical rebukes and taunts of the community against a wicked person.
318 tn The term “comes” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
319 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.
320 sn The metaphor “deep waters” indicates either that the words have an inexhaustible supply or that they are profound.
321 tn There is debate about the nature of the parallelism between lines 4a and 4b. The major options are: (1) synonymous parallelism, (2) antithetical parallelism (e.g., NAB, NIV, NCV) or (3) formal parallelism. Normally a vav (ו) would begin an antithetical clause; the structure and the ideas suggest that the second colon continues the idea of the first half, but in a parallel way rather than as additional predicates. The metaphors used in the proverb elsewhere describe the wise.
322 sn This is an implied comparison (hypocatastasis), the fountain of wisdom being the person who speaks. The Greek version has “fountain of life” instead of “wisdom,” probably influenced from 10:11.
323 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.
324 sn The point of this metaphor is that the wisdom is a continuous source of refreshing and beneficial ideas.
325 tn Heb “not good.” This is a figure known as tapeinosis, a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”
326 tn The idiom “lifting up the face of” (שְׂאֵת פְּנֵי, sÿ’et pÿne) means “to show partiality” in decisions (e.g., Deut 10:17; Mal 2:9); cf. CEV, NLT “to favor.” The verbal form is the Qal infinitive construct from נָשָׂא (nasa’), which functions as the subject of the clause.
327 tn Or “the guilty,” since in the second colon “righteous” can also be understood in contrast as “innocent” (cf. NRSV, TEV, NLT).
328 tn Heb “to turn aside” (so ASV); NASB “to thrust aside.” The second half of the verse may illustrate this reprehensible action. The Hiphil infinitive construct לְהַטּוֹת (lÿhatot) may serve either (1) as result, “showing partiality…so that the righteous are turned away,” or (2) as epexegetical infinitive, “showing partiality…by turning the righteous away.” The second is preferred in the translation. Depriving the innocent of their rights is a perversion of justice.
329 sn The “lips” is a metonymy of cause, meaning what the fool says. The “mouth” in the second colon is likewise a metonymy for speech, what comes out of the mouth.
330 sn “Strife” is a metonymy of cause, it is the cause of the beating or flogging that follows; “flogging” in the second colon is a metonymy of effect, the flogging is the effect of the strife. The two together give the whole picture.
331 tn Heb “calls for.” This is personification: What the fool says “calls for” a beating or flogging. The fool deserves punishment, but does not actually request it.
332 tn Heb “blows.” This would probably be physical beatings, either administered by the father or by society (e.g., also 19:25; Ps 141:5; cf. NAB, NIV, TEV, NLT). Today, however, “a beating” could be associated with violent criminal assault, whereas the context suggests punishment. Therefore “a flogging” is used in the translation, since that term is normally associated with disciplinary action.
333 tn Heb “his soul” (so KJV, NASB, NIV).
334 tn Or “slanderer”; KJV, NAB “talebearer”; ASV, NRSV “whisperer.”
335 tn The word כְּמִתְלַהֲמִים (kÿmitlahamim) occurs only here. It is related to a cognate verb meaning “to swallow greedily.” Earlier English versions took it from a Hebrew root הָלַם (halam, see the word לְמַהֲלֻמוֹת [lÿmahalumot] in v. 6) meaning “wounds” (so KJV). But the translation of “choice morsels” fits the idea of gossip better.
336 tn Heb “they go down [into] the innermost parts of the belly”; NASB “of the body.”
337 tn Heb “Also, the one who.” Many commentators and a number of English versions omit the word “also.”
338 tn The form מִתְרַפֶּה (mitrappeh) is the Hitpael participle, “showing oneself slack.” The verb means “to sink; to relax,” and in the causative stem “to let drop” the hands. This is the lazy person who does not even try to work.
339 sn These two troubling types, the slacker and the destroyer, are closely related.
340 tn Heb “possessor of destruction.” This idiom means “destroyer” (so ASV); KJV “a great waster”; NRSV “a vandal.”
341 sn The “name of the
342 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.
343 tn Heb “a tower of strength,” with “strength” regarded as attributive by most English versions. The metaphor “strong tower” indicates that God is a secure refuge. The figure is qualified in the second colon.
344 sn The metaphor of “running” to the
345 tn Heb “is high” or “is inaccessible.” This military-type expression stresses the effect of the trust – security, being out of danger (see HALOT 1305 s.v. שׂגב). Other scriptures will supply the ways that God actually protects people who trust him.
346 sn This proverb forms a contrast with the previous one. The rich, unlike the righteous, trust in wealth and not in God.
347 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.
348 tn Heb “city of his strength”; NIV “fortified city.” This term refers to their place of refuge, what they look to for security and protection in time of trouble.
349 tc The MT reads בְּמַשְׂכִּיתוֹ (bÿmaskito, “in his imaginations”). The LXX, Tg. Prov 18:11, and the Latin reflect בִּמְשֻׂכָּתוֹ (bimsukato, “like a fence [or, high wall]”) that is, wealth provides protection. The MT reading, on the other hand, suggests that this security is only in the mind.
350 sn The term “heart” is a metonymy of subject, referring to the seat of the spiritual and intellectual capacities – the mind, the will, the motivations and intentions. Proud ambitions and intentions will lead to a fall.
351 tn Heb “[is] before honor”; cf. CEV “humility leads to honor.”
352 sn The way to honor is through humility (e.g., Prov 11:2; 15:33; 16:18). The humility and exaltation of Jesus provides the classic example (Phil 2:1-10).
353 tn Heb “returns a word”; KJV “He that answereth a matter.”
354 sn Poor listening and premature answering indicate that the person has a low regard for what the other is saying, or that he is too absorbed in his own ideas. The Mishnah lists this as the second characteristic of the uncultured person (m. Avot 5:7).
355 tn Heb “it is folly to him and shame.” The verse uses formal parallelism, with the second colon simply completing the thought of the first.
356 tn Heb “the spirit of a man.” Because the verb of this clause is a masculine form, some have translated this line as “with spirit a man sustains,” but that is an unnecessary change.
357 sn This is a rhetorical question, asserting that very few can cope with depression.
358 sn The figure of a “crushed spirit” (ASV, NAB, NCV, NRSV “a broken spirit,” comparing depression to something smashed or crushed) suggests a broken will, a loss of vitality, despair, and emotional pain. In physical sickness one can fall back on the will to live; but in depression even the will to live is gone.
359 tn Heb “discerning heart.” The term “heart” is a synecdoche of part (= heart) for the whole (= person); cf. TEV, NLT “intelligent people.” By paralleling “heart” and “ear” the proverb stresses the full acquisition of knowledge. The “ear” listens to instruction, and the heart considers what is heard to acquire knowledge.
360 tn Heb “the ear of the wise.” The term “ear” is a synecdoche of part (= ear) for the whole (= person): “wise person.”
361 sn This line features a mixed metaphor: The “ear” is pictured “seeking.” The “ear of the wise” actually means the wise person’s capacity to hear, and so the wise are seeking as they hear.
362 sn The Hebrew term translated “gift” is a more general term than “bribe” (שֹׁחַד, shokhad), used in 17:8, 23. But it also has danger (e.g., 15:27; 21:14), for by giving gifts one might learn how influential they are and use them for bribes. The proverb simply states that a gift can expedite matters.
363 sn The two verbs here show a progression, helping to form the synthetic parallelism. The gift first “makes room” (יַרְחִיב, yarkhiv) for the person, that is, extending a place for him, and then “ushers him in” (יַנְחֵנּוּ, yakhenu) among the greats.
364 tn Heb “in his legal case”; NAB “who pleads his case first.”
365 tn The term “seems” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness (cf. KJV “seemeth”).
366 tn Heb “his neighbor”; NRSV “the other.”
367 tn Heb “comes and.” The Kethib is the imperfect יָבֹא (yavo’), and the Qere is the conjunction with the participle/perfect tense form וּבָא (uva’). The latter is reflected in most of the ancient versions. There is not an appreciable difference in the translations, except for the use of the conjunction.
368 sn The proverb is a continuous sentence teaching that there must be cross-examination to settle legal disputes. There are two sides in any disputes, and so even though the first to present his case sounds right, it must be challenged. The verb הָקַר (haqar, translated “cross-examines”) is used for careful, diligent searching and investigating to know something (e.g., Ps 139:1).
369 tn Heb “casting the lot.” Because modern readers are not familiar with the ancient practice of casting lots, the image of the coin toss to decide an issue has been employed in the translation (cf. CEV “drawing straws”). Although the casting of lots is often compared to throwing dice, the translation “throwing dice ends disputes” in this context could be misunderstood to mean “participating in a game of dice ends disputes.”
370 tn The verb יַשְׁבִּית (yashbit) is the Hiphil imperfect from שָׁבַת (shavat), meaning “to cause to cease; to bring to an end; to end”; cf. NIV “settles disputes.” The assumption behind this practice and this saying is that providence played the determining role in the casting of lots. If both parties accepted this, then the issue could be resolved.
371 tn Heb “makes a separation” or “decides.” In the book of Proverbs this verb often has a negative connotation, such as separating close friends (e.g., 16:9). But here it has a positive nuance: Opponents are “separated” by settling the issue.
372 tn The word is the adjective, “mighty” (so KJV, NAB, NASB) used here substantivally as the object of the preposition.
373 tn Heb “brother,” but this is not limited to actual siblings (cf. NRSV “an ally”; CEV, NLT “friend”).
374 tn The Niphal participle from פָּשַׁע (pasha’) modifies “brother”: a brother transgressed, offended, sinned against.
375 tc The LXX has a clear antithetical proverb here: “A brother helped is like a stronghold, but disputes are like bars of a citadel.” Accordingly, the editors of BHS propose מוֹשִׁיעַ (moshia’) instead of נִפְשָׁע (nifsha’, so also the other versions and the RSV). But since both lines use the comparison with a citadel (fortified/barred), the antithesis is problematic.
376 tn Heb “bars,” but this could be understood to mean “taverns,” so “barred gates” is employed in the translation.
377 sn The proverb is talking about changing a friend or a relative into an enemy by abuse or strife – the bars go up, as it were. And the “walls” that are erected are not easily torn down.
378 sn Two images are used in this proverb: the fruit of the mouth and the harvest of the lips. They are synonymous; the first is applied to the orchard and the second to the field. The “mouth” and the “lips” are metonymies of cause, and so both lines are speaking about speech that is productive.
379 tn Heb “his midst.” This is rendered “his stomach” because of the use of שָׂבַע (sava’, “to be satisfied; to be sated; to be filled”), which is usually used with food (cf. KJV, ASV “belly”).
380 tn Heb “in the hand of.”
381 sn What people say can lead to life or death. The Midrash on Psalms shows one way the tongue [what is said] can cause death: “The evil tongue slays three, the slanderer, the slandered, and the listener” (Midrash Tehillim 52:2). See J. G. Williams, “The Power of Form: A Study of Biblical Proverbs,” Semeia 17 (1980): 35-38.
382 tn The referent of “it” must be the tongue, i.e., what the tongue says (= “its use”). So those who enjoy talking, indulging in it, must “eat” its fruit, whether good or bad. The expression “eating the fruit” is an implied comparison; it means accept the consequences of loving to talk (cf. TEV).
383 tn The verb מָצָא (matsa’, translated “finds”) is used twice in the first colon. It is paralleled by the verb פּוּק (puq, translated “receives”) in the second colon, which carries the same nuance as the preceding verbs. The first perfect tense verb might function in a hypothetical or conditional sense: “If a man finds…then he finds.” But taken as a principle the nuances of the verbs would be gnomic or characteristic.
384 tn Heb “good.” The term טוֹב (tov, “good; enjoyable; fortune”) might be an allusion to Gen 2:18, which affirms that it is not good for man to be alone. The word describes that which is pleasing to God, beneficial for life, and abundantly enjoyable.
385 tn Heb “what is pleasant.” The noun רָצוֹן (ratson, “what is pleasing”) is often interpreted in a religious-theological sense here: “receives favor from the
386 tc The LXX adds this embellishment to complete the thought: “Whoever puts away a good wife puts away good, and whoever keeps an adulteress is foolish and ungodly.”
387 tn Heb “speaks supplications”; NIV “pleads for mercy.” The poor man has to ask for help because he has no choice (cf. CEV). The Hebrew term תַּחֲנוּן (takhanun) is a “supplication for favor” (related to the verb חָנַן [khanan], “to be gracious; to show favor”). So the poor man speaks, but what he speaks is a request for favor.
388 sn The rich person responds harshly to the request. He has hardened himself against such appeals because of relentless demands. The proverb is an observation saying; it simply describes the way the world generally works, rather than setting this out as the ideal.
389 tc The construction is “a man of friends” (cf. NASB) meaning a man who has friends (a genitive of the thing possessed). C. H. Toy, however, suggests reading יֵשׁ (yesh) instead of אִישׁ (’ish), along with some of the Greek
390 tn The text simply has לְהִתְרֹעֵעַ (lÿhitro’ea’), which means “for being crushed” or “to be shattered” (but not “to show oneself friendly” as in the KJV). What can be made of the sentence is that “a man who has [many] friends [may have them] for being crushed” – the infinitive giving the result (i.e., “with the result that he may be crushed by them”).