Proverbs 10:1

The First Collection of Solomonic Proverbs ¹ 

10:1 The Proverbs of Solomon:

A wise child ²  makes a father rejoice, ³ 

but a foolish child ⁴  is a grief to his mother. ⁵ 

Proverbs 15:20

15:20 A wise child ⁶  brings joy to his father,

but a foolish person ⁷  despises ⁸  his mother.

Proverbs 17:21

17:21 Whoever brings a fool ⁹  into the world ¹⁰  does so ¹¹  to his grief,

and the father of a fool has no joy. ¹² 

Proverbs 17:25

17:25 A foolish child is a grief ¹³  to his father,

and bitterness to the mother who bore him. ¹⁴ 

Proverbs 17:2

17:2 A servant who acts wisely ¹⁵  will rule

over ¹⁶  an heir ¹⁷  who behaves shamefully, ¹⁸ 

and will share the inheritance along with the relatives. ¹⁹ 

Proverbs 13:1--18:1

13:1 A wise son accepts ²⁰  his father’s discipline, ²¹ 

but a scoffer ²²  does not listen to rebuke.

13:2 From the fruit of his speech ²³  a person eats good things, ²⁴ 

but the faithless ²⁵  desire ²⁶  the fruit of violence. ²⁷ 

13:3 The one who guards his words ²⁸  guards his life,

but ²⁹  whoever is talkative ³⁰  will come to ruin. ³¹ 

13:4 The appetite ³²  of the sluggard ³³  craves ³⁴  but gets nothing,

but the desire of the diligent will be abundantly satisfied. ³⁵ 

13:5 The righteous person hates anything false, ³⁶ 

but the wicked person acts in shameful disgrace. ³⁷ 

13:6 Righteousness ³⁸  guards the one who lives with integrity, ³⁹ 

but wickedness ⁴⁰  overthrows the sinner.

13:7 There is one who pretends to be rich ⁴¹  and yet has nothing;

another pretends to be poor ⁴²  and yet possesses great wealth. ⁴³ 

13:8 The ransom ⁴⁴  of a person’s ⁴⁵  life is his wealth,

but the poor person hears no threat. ⁴⁶ 

13:9 The light ⁴⁷  of the righteous shines brightly, ⁴⁸ 

but the lamp ⁴⁹  of the wicked goes out. ⁵⁰ 

13:10 With pride ⁵¹  comes only ⁵²  contention,

but wisdom is with the well-advised. ⁵³ 

13:11 Wealth gained quickly ⁵⁴  will dwindle away, ⁵⁵ 

but the one who gathers it little by little ⁵⁶  will become rich. ⁵⁷ 

13:12 Hope ⁵⁸  deferred ⁵⁹  makes the heart sick, ⁶⁰ 

but a longing fulfilled ⁶¹  is like ⁶²  a tree of life.

13:13 The one who despises instruction ⁶³  will pay the penalty, ⁶⁴ 

but whoever esteems instruction ⁶⁵  will ⁶⁶  be rewarded. ⁶⁷ 

13:14 Instruction ⁶⁸  from the wise ⁶⁹  is like ⁷⁰  a life-giving fountain, ⁷¹ 

to turn ⁷²  a person ⁷³  from deadly snares. ⁷⁴ 

13:15 Keen insight ⁷⁵  wins ⁷⁶  favor,

but the conduct ⁷⁷  of the unfaithful is harsh. ⁷⁸ 

13:16 Every shrewd ⁷⁹  person acts with knowledge,

but a fool displays ⁸⁰  his folly.

13:17 An unreliable ⁸¹  messenger falls ⁸²  into trouble, ⁸³ 

but a faithful envoy ⁸⁴  brings ⁸⁵  healing.

13:18 The one who neglects ⁸⁶  discipline ends up in ⁸⁷  poverty and shame,

but the one who accepts reproof is honored. ⁸⁸ 

13:19 A desire fulfilled is sweet to the soul,

but fools abhor ⁸⁹  turning away from evil.

13:20 The one who associates ⁹⁰  with the wise grows wise,

but a companion of fools suffers harm. ⁹¹ 

13:21 Calamity ⁹²  pursues sinners,

but prosperity rewards the righteous. ⁹³ 

13:22 A benevolent ⁹⁴  person leaves an inheritance ⁹⁵  for his grandchildren, ⁹⁶ 

but the wealth of a sinner is stored up for the righteous. ⁹⁷ 

13:23 There is abundant food in the field ⁹⁸  of the poor,

but it is swept away by injustice. ⁹⁹ 

13:24 The one who spares his rod ¹⁰⁰  hates ¹⁰¹  his child, ¹⁰² 

but the one who loves his child ¹⁰³  is diligent ¹⁰⁴  in disciplining ¹⁰⁵  him.

13:25 The righteous has enough food to satisfy his appetite, ¹⁰⁶ 

but the belly of the wicked lacks food. ¹⁰⁷ 

14:1 Every wise woman ¹⁰⁸  builds ¹⁰⁹  her household, ¹¹⁰ 

but a foolish woman tears it down with her own hands.

14:2 The one who walks in his uprightness fears the Lord, ¹¹¹ 

but the one who is perverted in his ways ¹¹²  despises him.

14:3 In ¹¹³  the speech ¹¹⁴  of a fool is a rod for his back, ¹¹⁵ 

but the words ¹¹⁶  of the wise protect them.

14:4 Where there are no oxen, the feeding trough is clean,

but an abundant harvest is produced by strong oxen. ¹¹⁷ 

14:5 A truthful witness ¹¹⁸  does not lie,

but a false witness ¹¹⁹  breathes out lies. ¹²⁰ 

14:6 The scorner ¹²¹  seeks wisdom but finds none, ¹²² 

but understanding is easy ¹²³  for a discerning person.

14:7 Leave the presence of a foolish person, ¹²⁴ 

or ¹²⁵  you will not understand ¹²⁶  wise counsel. ¹²⁷ 

14:8 The wisdom of the shrewd person ¹²⁸  is to discern ¹²⁹  his way,

but the folly of fools is deception. ¹³⁰ 

14:9 Fools mock ¹³¹  at reparation, ¹³² 

but among the upright there is favor. ¹³³ 

14:10 The heart knows its own bitterness, ¹³⁴ 

and with its joy no one else ¹³⁵  can share. ¹³⁶ 

14:11 The household ¹³⁷  of the wicked will be destroyed,

but the tent ¹³⁸  of the upright will flourish.

14:12 There is a way that seems right to a person, ¹³⁹ 

but its end is the way that leads to death. ¹⁴⁰ 

14:13 Even in laughter the heart may ache, ¹⁴¹ 

and the end ¹⁴²  of joy may be ¹⁴³  grief.

14:14 The backslider ¹⁴⁴  will be paid back ¹⁴⁵  from his own ways,

but a good person will be rewarded ¹⁴⁶  for his.

14:15 A naive person ¹⁴⁷  believes everything,

but the shrewd person discerns his steps. ¹⁴⁸ 

14:16 A wise person is cautious ¹⁴⁹  and turns from evil,

but a fool throws off restraint ¹⁵⁰  and is overconfident. ¹⁵¹ 

14:17 A person who has a quick temper ¹⁵²  does foolish things,

and a person with crafty schemes ¹⁵³  is hated. ¹⁵⁴ 

14:18 The naive inherit ¹⁵⁵  folly,

but the shrewd ¹⁵⁶  are crowned ¹⁵⁷  with knowledge.

14:19 Those who are evil will bow ¹⁵⁸  before those who are good,

and the wicked will bow ¹⁵⁹  at the gates ¹⁶⁰  of the righteous.

14:20 A poor person is disliked ¹⁶¹  even by his neighbors,

but those who love the rich are many.

14:21 The one who despises his neighbor sins,

but whoever is kind to the needy is blessed.

14:22 Do not those who devise ¹⁶²  evil go astray?

But those who plan good exhibit ¹⁶³  faithful covenant love. ¹⁶⁴ 

14:23 In all hard work ¹⁶⁵  there is profit,

but merely talking about it ¹⁶⁶  only brings ¹⁶⁷  poverty. ¹⁶⁸ 

14:24 The crown of the wise is their riches, ¹⁶⁹ 

but the folly ¹⁷⁰  of fools is folly.

14:25 A truthful witness ¹⁷¹  rescues lives, ¹⁷² 

but the one who breathes lies brings ¹⁷³  deception. ¹⁷⁴ 

14:26 In the fear of the Lord one has ¹⁷⁵  strong confidence, ¹⁷⁶ 

and it will be a refuge ¹⁷⁷  for his children.

14:27 The fear of the Lord ¹⁷⁸  is like ¹⁷⁹  a life-giving fountain, ¹⁸⁰ 

to turn ¹⁸¹  people ¹⁸²  from deadly snares. ¹⁸³ 

14:28 A king’s glory is ¹⁸⁴  the abundance of people,

but the lack of subjects ¹⁸⁵  is the ruin ¹⁸⁶  of a ruler.

14:29 The one who is slow to anger has great understanding,

but the one who has a quick temper ¹⁸⁷  exalts ¹⁸⁸  folly.

14:30 A tranquil spirit ¹⁸⁹  revives the body, ¹⁹⁰ 

but envy ¹⁹¹  is rottenness to the bones. ¹⁹² 

14:31 The one who oppresses ¹⁹³  the poor insults ¹⁹⁴  his Creator,

but whoever shows favor ¹⁹⁵  to the needy honors him.

14:32 The wicked will be thrown down in his trouble, ¹⁹⁶ 

but the righteous have refuge ¹⁹⁷  even in the threat of death. ¹⁹⁸ 

14:33 Wisdom rests in the heart of the discerning;

it is known ¹⁹⁹  even in the heart ²⁰⁰  of fools.

14:34 Righteousness exalts ²⁰¹  a nation,

but sin is a disgrace ²⁰²  to any people.

14:35 The king shows favor ²⁰³  to a wise ²⁰⁴  servant,

but his wrath falls ²⁰⁵  on one who acts shamefully.

15:1 A gentle response ²⁰⁶  turns away anger,

but a harsh word ²⁰⁷  stirs up wrath. ²⁰⁸ 

15:2 The tongue of the wise ²⁰⁹  treats knowledge correctly, ²¹⁰ 

but the mouth of the fool spouts out ²¹¹  folly.

15:3 The eyes of the Lord ²¹²  are in every place,

keeping watch ²¹³  on those who are evil and those who are good.

15:4 Speech ²¹⁴  that heals ²¹⁵  is like ²¹⁶  a life-giving tree, ²¹⁷ 

but a perverse tongue ²¹⁸  breaks the spirit.

15:5 A fool rejects his father’s discipline,

but whoever heeds reproof shows good sense. ²¹⁹ 

15:6 In the house ²²⁰  of the righteous is abundant wealth, ²²¹ 

but the income of the wicked brings trouble. ²²² 

15:7 The lips of the wise spread ²²³  knowledge,

but not so the heart of fools. ²²⁴ 

15:8 The Lord abhors ²²⁵  the sacrifices ²²⁶  of the wicked, ²²⁷ 

but the prayer ²²⁸  of the upright pleases him. ²²⁹ 

15:9 The Lord abhors ²³⁰  the way of the wicked,

but he loves those ²³¹  who pursue ²³²  righteousness.

15:10 Severe discipline ²³³  is for the one who abandons the way;

the one who hates reproof ²³⁴  will die.

15:11 Death and Destruction ²³⁵  are before the Lord –

how much more ²³⁶  the hearts of humans! ²³⁷ 

15:12 The scorner does not love ²³⁸  one who corrects him; ²³⁹ 

he will not go to ²⁴⁰  the wise.

15:13 A joyful heart ²⁴¹  makes the face cheerful, ²⁴² 

but by a painful heart the spirit is broken.

15:14 The discerning heart seeks knowledge,

but the mouth of fools feeds on folly. ²⁴³ 

15:15 All the days ²⁴⁴  of the afflicted ²⁴⁵  are bad, ²⁴⁶ 

but one with ²⁴⁷  a cheerful heart has a continual feast. ²⁴⁸ 

15:16 Better ²⁴⁹  is little with the fear of the Lord

than great wealth and turmoil ²⁵⁰  with it. ²⁵¹ 

15:17 Better a meal of vegetables where there is love ²⁵² 

than a fattened ox where there is hatred. ²⁵³ 

15:18 A quick-tempered person ²⁵⁴  stirs up dissension,

but one who is slow to anger ²⁵⁵  calms ²⁵⁶  a quarrel. ²⁵⁷ 

15:19 The way of the sluggard is like a hedge of thorns, ²⁵⁸ 

but the path of the upright is like ²⁵⁹  a highway. ²⁶⁰ 

15:20 A wise child ²⁶¹  brings joy to his father,

but a foolish person ²⁶²  despises ²⁶³  his mother.

15:21 Folly is a joy to one who lacks sense, ²⁶⁴ 

but one who has understanding ²⁶⁵  follows an upright course. ²⁶⁶ 

15:22 Plans fail ²⁶⁷  when there is no counsel,

but with abundant advisers they are established. ²⁶⁸ 

15:23 A person has joy ²⁶⁹  in giving an appropriate answer, ²⁷⁰ 

and a word at the right time ²⁷¹  – how good it is!

15:24 The path of life is upward ²⁷²  for the wise person, ²⁷³ 

to ²⁷⁴  keep him from going downward to Sheol. ²⁷⁵ 

15:25 The Lord tears down the house of the proud, ²⁷⁶ 

but he maintains the boundaries of the widow. ²⁷⁷ 

15:26 The Lord abhors ²⁷⁸  the plans ²⁷⁹  of the wicked, ²⁸⁰ 

but pleasant words ²⁸¹  are pure. ²⁸² 

15:27 The one who is greedy for gain ²⁸³  troubles ²⁸⁴  his household, ²⁸⁵ 

but whoever hates bribes ²⁸⁶  will live.

15:28 The heart of the righteous considers ²⁸⁷  how ²⁸⁸  to answer, ²⁸⁹ 

but the mouth of the wicked pours out evil things. ²⁹⁰ 

15:29 The Lord is far ²⁹¹  from the wicked,

but he hears ²⁹²  the prayer of the righteous. ²⁹³ 

15:30 A bright look ²⁹⁴  brings joy to the heart,

and good news gives health to the body. ²⁹⁵ 

15:31 The person ²⁹⁶  who hears the reproof that leads to life ²⁹⁷ 

is at home ²⁹⁸  among the wise. ²⁹⁹ 

15:32 The one who refuses correction despises himself, ³⁰⁰ 

but whoever hears ³⁰¹  reproof acquires understanding. ³⁰² 

15:33 The fear of the Lord provides wise instruction, ³⁰³ 

and before honor comes humility. ³⁰⁴ 

16:1 The intentions of the heart ³⁰⁵  belong to a man, ³⁰⁶ 

but the answer of the tongue ³⁰⁷  comes from ³⁰⁸  the Lord. ³⁰⁹ 

16:2 All a person’s ways ³¹⁰  seem right ³¹¹  in his own opinion, ³¹² 

but the Lord evaluates ³¹³  the motives. ³¹⁴ 

16:3 Commit ³¹⁵  your works ³¹⁶  to the Lord,

and your plans will be established. ³¹⁷ 

16:4 The Lord works ³¹⁸  everything for its own ends ³¹⁹  –

even the wicked for the day of disaster. ³²⁰ 

16:5 The Lord abhors ³²¹  every arrogant person; ³²² 

rest assured ³²³  that they will not go unpunished. ³²⁴ 

16:6 Through loyal love and truth ³²⁵  iniquity is appeased; ³²⁶ 

through fearing the Lord ³²⁷  one avoids ³²⁸  evil. ³²⁹ 

16:7 When a person’s ³³⁰  ways are pleasing to the Lord, ³³¹ 

he ³³²  even reconciles his enemies to himself. ³³³ 

16:8 Better to have a little with righteousness ³³⁴ 

than to have abundant income without justice. ³³⁵ 

16:9 A person ³³⁶  plans his course, ³³⁷ 

but the Lord directs ³³⁸  his steps. ³³⁹ 

16:10 The divine verdict ³⁴⁰  is in the words ³⁴¹  of the king,

his pronouncements ³⁴²  must not act treacherously ³⁴³  against justice.

16:11 Honest scales and balances ³⁴⁴  are from the Lord;

all the weights ³⁴⁵  in the bag are his handiwork.

16:12 Doing wickedness ³⁴⁶  is an abomination to kings,

because a throne ³⁴⁷  is established in righteousness.

16:13 The delight of kings ³⁴⁸  is righteous counsel, ³⁴⁹ 

and they love the one who speaks ³⁵⁰  uprightly. ³⁵¹ 

16:14 A king’s wrath ³⁵²  is like ³⁵³  a messenger of death, ³⁵⁴ 

but a wise person appeases it. ³⁵⁵ 

16:15 In the light of the king’s face ³⁵⁶  there is life,

and his favor is like the clouds ³⁵⁷  of the spring rain. ³⁵⁸ 

16:16 How much better it is to acquire ³⁵⁹  wisdom than gold;

to acquire understanding is more desirable ³⁶⁰  than silver.

16:17 The highway ³⁶¹  of the upright is to turn ³⁶²  away from evil;

the one who guards ³⁶³  his way safeguards his life. ³⁶⁴ 

16:18 Pride ³⁶⁵  goes ³⁶⁶  before destruction,

and a haughty spirit before a fall. ³⁶⁷ 

16:19 It is better to be lowly in spirit ³⁶⁸  with the afflicted

than to share the spoils ³⁶⁹  with the proud.

16:20 The one who deals wisely ³⁷⁰  in a matter ³⁷¹  will find success, ³⁷² 

and blessed ³⁷³  is the one who trusts in the Lord. ³⁷⁴ 

16:21 The one who is wise in heart ³⁷⁵  is called ³⁷⁶  discerning,

and kind speech ³⁷⁷  increases persuasiveness. ³⁷⁸ 

16:22 Insight ³⁷⁹  is like ³⁸⁰  a life-giving fountain ³⁸¹  to the one who possesses it,

but folly leads to the discipline of fools. ³⁸² 

16:23 A wise person’s heart ³⁸³  makes his speech wise ³⁸⁴ 

and it adds persuasiveness ³⁸⁵  to his words. ³⁸⁶ 

16:24 Pleasant words are like ³⁸⁷  a honeycomb, ³⁸⁸ 

sweet to the soul and healing ³⁸⁹  to the bones.

16:25 There is a way that seems right to a person, ³⁹⁰ 

but its end is the way that leads to death. ³⁹¹ 

16:26 A laborer’s ³⁹²  appetite ³⁹³  works on his behalf, ³⁹⁴ 

for his hunger ³⁹⁵  urges him to work. ³⁹⁶ 

16:27 A wicked scoundrel ³⁹⁷  digs up ³⁹⁸  evil,

and his slander ³⁹⁹  is like a scorching fire. ⁴⁰⁰ 

16:28 A perverse person ⁴⁰¹  spreads dissension,

and a gossip separates the closest friends. ⁴⁰² 

16:29 A violent person ⁴⁰³  entices ⁴⁰⁴  his neighbor,

and leads him down a path that is terrible. ⁴⁰⁵ 

16:30 The one who winks his eyes ⁴⁰⁶  devises perverse things,

and ⁴⁰⁷  one who compresses his lips ⁴⁰⁸  brings about ⁴⁰⁹  evil.

16:31 Gray hair is like ⁴¹⁰  a crown of glory; ⁴¹¹ 

it is attained ⁴¹²  in the path of righteousness. ⁴¹³ 

16:32 Better to be slow to anger ⁴¹⁴  than to be a mighty warrior,

and one who controls his temper ⁴¹⁵  is better than ⁴¹⁶  one who captures a city. ⁴¹⁷ 

16:33 The dice are thrown into the lap, ⁴¹⁸ 

but their every decision ⁴¹⁹  is from the Lord. ⁴²⁰ 

17:1 Better is a dry crust of bread ⁴²¹  where there is quietness ⁴²² 

than a house full of feasting with strife. ⁴²³ 

17:2 A servant who acts wisely ⁴²⁴  will rule

over ⁴²⁵  an heir ⁴²⁶  who behaves shamefully, ⁴²⁷ 

and will share the inheritance along with the relatives. ⁴²⁸ 

17:3 The crucible ⁴²⁹  is for refining ⁴³⁰  silver and the furnace ⁴³¹  is for gold,

likewise ⁴³²  the Lord tests ⁴³³  hearts.

17:4 One who acts wickedly ⁴³⁴  pays attention to evil counsel; ⁴³⁵ 

a liar listens ⁴³⁶  to a malicious tongue. ⁴³⁷ 

17:5 The one who mocks the poor ⁴³⁸  insults ⁴³⁹  his Creator;

whoever rejoices over disaster will not go unpunished.

17:6 Grandchildren ⁴⁴⁰  are like ⁴⁴¹  a crown ⁴⁴²  to the elderly,

and the glory ⁴⁴³  of children is their parents. ⁴⁴⁴ 

17:7 Excessive ⁴⁴⁵  speech ⁴⁴⁶  is not becoming for a fool; ⁴⁴⁷ 

how much less are lies ⁴⁴⁸  for a ruler! ⁴⁴⁹ 

17:8 A bribe works like ⁴⁵⁰  a charm ⁴⁵¹  for the one who offers it; ⁴⁵² 

in whatever he does ⁴⁵³  he succeeds. ⁴⁵⁴ 

17:9 The one who forgives ⁴⁵⁵  an offense seeks ⁴⁵⁶  love,

but whoever repeats a matter separates close friends. ⁴⁵⁷ 

17:10 A rebuke makes a greater impression on ⁴⁵⁸  a discerning person

than a hundred blows on a fool. ⁴⁵⁹ 

17:11 An evil person seeks only rebellion, ⁴⁶⁰ 

and so ⁴⁶¹  a cruel messenger ⁴⁶²  will be sent against him.

17:12 It is better for a person to meet ⁴⁶³  a mother bear being robbed of her cubs,

than ⁴⁶⁴  to encounter ⁴⁶⁵  a fool in his folly. ⁴⁶⁶ 

17:13 As for the one who repays ⁴⁶⁷  evil for good,

evil will not leave ⁴⁶⁸  his house. ⁴⁶⁹ 

17:14 Starting a quarrel ⁴⁷⁰  is like letting out water; ⁴⁷¹ 

stop it before strife breaks out! ⁴⁷² 

17:15 The one who acquits the guilty and the one who condemns the innocent ⁴⁷³  –

both of them are an abomination to the Lord. ⁴⁷⁴ 

17:16 Of what ⁴⁷⁵  use is money in the hand of a fool, ⁴⁷⁶ 

since he has no intention ⁴⁷⁷  of acquiring wisdom? ⁴⁷⁸ 

17:17 A friend ⁴⁷⁹  loves at all times,

and a relative ⁴⁸⁰  is born to help in adversity. ⁴⁸¹ 

17:18 The one who lacks wisdom ⁴⁸²  strikes hands in pledge, ⁴⁸³ 

and puts up financial security ⁴⁸⁴  for his neighbor. ⁴⁸⁵ 

17:19 The one who loves a quarrel loves transgression; ⁴⁸⁶ 

whoever builds his gate high seeks destruction. ⁴⁸⁷ 

17:20 The one who has a perverse heart ⁴⁸⁸  does not find good, ⁴⁸⁹ 

and the one who is deceitful in speech ⁴⁹⁰  falls into trouble.

17:21 Whoever brings a fool ⁴⁹¹  into the world ⁴⁹²  does so ⁴⁹³  to his grief,

and the father of a fool has no joy. ⁴⁹⁴ 

17:22 A cheerful heart ⁴⁹⁵  brings good healing, ⁴⁹⁶ 

but a crushed spirit ⁴⁹⁷  dries up the bones. ⁴⁹⁸ 

17:23 A wicked person receives a bribe secretly ⁴⁹⁹ 

to pervert ⁵⁰⁰  the ways of justice.

17:24 Wisdom is directly in front of ⁵⁰¹  the discerning person,

but the eyes of a fool run ⁵⁰²  to the ends of the earth. ⁵⁰³ 

17:25 A foolish child is a grief ⁵⁰⁴  to his father,

and bitterness to the mother who bore him. ⁵⁰⁵ 

17:26 It is terrible ⁵⁰⁶  to punish ⁵⁰⁷  a righteous person,

and to flog ⁵⁰⁸  honorable men is wrong. ⁵⁰⁹ 

17:27 The truly wise person ⁵¹⁰  restrains ⁵¹¹  his words,

and the one who stays calm ⁵¹²  is discerning.

17:28 Even a fool who remains silent is considered ⁵¹³  wise,

and the one who holds his tongue is deemed discerning. ⁵¹⁴ 

18:1 One who has isolated himself ⁵¹⁵  seeks his own desires; ⁵¹⁶ 

he rejects ⁵¹⁷  all sound judgment.

Ecclesiastes 2:18-19

Futility of Being a Workaholic

2:18 So I loathed all the fruit of ⁵¹⁸  my effort, ⁵¹⁹ 

for which I worked so hard ⁵²⁰  on earth, ⁵²¹ 

because ⁵²²  I must leave it ⁵²³  behind ⁵²⁴  in the hands of my successor. ⁵²⁵ 

2:19 Who knows if he will be a wise man or a fool?

Yet ⁵²⁶  he will be master over all the fruit of ⁵²⁷  my labor ⁵²⁸ 

for which I worked so wisely ⁵²⁹  on earth! ⁵³⁰ 

This also is futile!

[10:1]  ¹ sn Beginning with ch. 10 there is a difference in the form of the material contained in the book of Proverbs. No longer are there long admonitions, but the actual proverbs, short aphorisms dealing with right or wrong choices. Other than a few similar themes grouped together here and there, there is no arrangement to the material as a whole. It is a long collection of approximately 400 proverbs.

[10:1]  ² tn Heb “son.”

[10:1]  ³ tn The imperfect tense describes progressive or habitual action, translated here with an English present tense. These fit the nature of proverbs which are general maxims, and not necessarily absolutes or universal truths. One may normally expect to find what the proverb notes, and one should live according to its instructions in the light of those expectations; but one should not be surprised if from time to time there is an exception. The fact that there may be an exception does not diminish the need to live by the sayings.

[10:1]  ⁴ tn Heb “son.”

[10:1]  ⁵ tn Heb “grief of his mother.” The noun “grief” is in construct, and “mother” is an objective genitive. The saying declares that the consequences of wisdom or folly affects the parents.

[15:20]  ⁶ tn Heb “son.”

[15:20]  ⁷ tn Heb “a fool of a man,” a genitive of specification.

[15:20]  ⁸ 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).

[17:21]  ⁹ 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.

[17:21]  ¹⁰ 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”).

[17:21]  ¹¹ tn The phrase “does so” is supplied for the sake of clarification.

[17:21]  ¹² sn Parents of fools, who had hoped for children who would be a credit to the family, find only bitter disappointment (cf. TEV “nothing but sadness and sorrow”).

[17:25]  ¹³ sn The Hebrew noun means “vexation, anger, grief.”

[17:25]  ¹⁴ 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.”

[17:2]  ¹⁵ 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.

[17:2]  ¹⁶ sn The parallelism indicates that “ruling over” and “sharing in the inheritance” means that the disgraceful son will be disinherited.

[17:2]  ¹⁷ tn Heb “son.”

[17:2]  ¹⁸ 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.

[17:2]  ¹⁹ tn Heb “in the midst of the brothers”; NIV “as one of the brothers.”

[13:1]  ²⁰ tn The term “accepts” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and clarity.

[13:1]  ²¹ tc G. R. Driver suggested reading this word as מְיֻסַּר (mÿyussar, “allows himself to be disciplined”); see his “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 174. But this is not necessary at all; the MT makes good sense as it stands. Similarly, the LXX has “a wise son listens to his father.”

[13:1]  ²² sn The “scoffer” is the worst kind of fool. He has no respect for authority, reviles worship of God, and is unteachable because he thinks he knows it all. The change to a stronger word in the second colon – “rebuke” (גָּעַר, ga’ar) – shows that he does not respond to instruction on any level. Cf. NLT “a young mocker,” taking this to refer to the opposite of the “wise son” in the first colon.

[13:2]  ²³ tn Heb “lips” (so NIV); KJV “mouth.” The term “lips” is a metonymy of cause for what the lips produce: speech.

[13:2]  ²⁴ tn Heb “he eats [what is] good.”

[13:2]  ²⁵ tn Heb “the desire of the faithless.” The noun “faithless” is a subjective genitive: “the faithless desire….”

[13:2]  ²⁶ tn The noun נֶפֶשׁ (nefesh, traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; BDB 660 s.v. 5.c) or (2) “desire” (e.g., Deut 12:20; Prov 13:4; 19:8; 21:10; BDB 660 s.v. 6.a).

[13:2]  ²⁷ tn Heb “violence.” The phrase “the fruit of” does not appear in the Hebrew but is implied by the parallelism. The term “violence” is probably a metonymy of cause: “violence” represents what violence gains – ill-gotten gains resulting from violent crime. The wicked desire what does not belong to them.

[13:3]  ²⁸ tn Heb “mouth” (so KJV, NAB). The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.

[13:3]  ²⁹ tn The term “but” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.

[13:3]  ³⁰ tn Heb “opens wide his lips.” This is an idiom meaning “to be talkative” (BDB 832 s.v. פָּשַׂק Qal). Cf. NIV “speaks rashly”; TEV “a careless talker”; CEV “talk too much.”

[13:3]  ³¹ sn Tight control over what one says prevents trouble (e.g., Prov 10:10; 17:28; Jas 3:1-12; Sir 28:25). Amenemope advises to “sleep a night before speaking” (5:15; ANET 422, n. 10). The old Arab proverb is appropriate: “Take heed that your tongue does not cut your throat” (O. Zockler, Proverbs, 134).

[13:4]  ³² tn The noun נֶפֶשׁ (nefesh, traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; BDB 660 s.v. 5.c) or (2) “desire” (e.g., Deut 12:20; Prov 19:8; 21:10; BDB 660 s.v. 6.a).

[13:4]  ³³ sn The contrast is between the “soul (= appetite) of the sluggard” (נַפְשׁוֹ עָצֵל, nafsho ’atsel) and the “soul (= desire) of the diligent” (נֶפֶשׁ חָרֻצִים, nefesh kharutsim) – what they each long for.

[13:4]  ³⁴ tn The Hitpael verb means “to lust after; to crave.” A related verb is used in the Decalogue’s prohibition against coveting (Exod 20:17; Deut 5:21).

[13:4]  ³⁵ tn Heb “will be made fat” (cf. KJV, NASB); NRSV “is richly supplied.”

[13:5]  ³⁶ tn Heb “a word of falsehood.” The genitive “falsehood” functions as an attributive genitive. The construct noun דְּבַר (dÿvar) means either “word” or “thing.” Hence, the phrase means “a false word” or “a false thing.”

[13:5]  ³⁷ tc The versions render this phrase variously: “is ashamed and without confidence” (LXX); “is ashamed and put to the blush” (Tg. Prov 13:5); “confounds and will be confounded” (Vulgate). The variety is due in part to confusion of בָּאַשׁ (ba’sh, “to stink”) and בּוֹשׁ (bosh, “to be ashamed”). Cf. NASB “acts disgustingly and shamefully.”

[13:6]  ³⁸ sn Righteousness refers to that which conforms to law and order. One who behaves with integrity will be safe from consequences of sin.

[13:6]  ³⁹ tn Heb “blameless of way.” The term דָּרֶךְ (darekh) is a genitive of specification: “blameless in respect to his way.” This means living above reproach in their course of life. Cf. NASB “whose way is blameless”; NAB “who walks honestly.”

[13:6]  ⁴⁰ sn Righteousness and wickedness are personified in this proverb to make the point of security and insecurity for the two courses of life.

[13:7]  ⁴¹ tn The Hitpael of עָשַׁר (’ashar, “to be rich”) means “to pretend to be rich” (BDB 799 s.v. עָשַׁר Hithp); this is the so-called “Hollywood Hitpael” function which involves “acting” or pretending to be something one is not.

[13:7]  ⁴² tn The Hitpolel of רוּשׁ (rush, “to be poor”) means “to pretend to be poor” (BDB 930 s.v. Hithpolel); this is another example of the “Hollywood Hitpael” – the Hitpolel forms of hollow root verbs are the equivalent of Hitpael stem forms.

[13:7]  ⁴³ sn The proverb seems to be a general observation on certain people in life, but it is saying more. Although there are times when such pretending may not be wrong, the proverb is instructing people to be honest. An empty pretentious display or a concealing of wealth can come to no good.

[13:8]  ⁴⁴ sn As the word “ransom” (כֹּפֶר, cofer) indicates, the rich are susceptible to kidnapping and robbery. But the poor man pays no attention to blackmail – he does not have money to buy off oppressors. So the rich person is exposed to legal attacks and threats of physical violence and must use his wealth as ransom.

[13:8]  ⁴⁵ tn Heb “the life of a man.”

[13:8]  ⁴⁶ tn The term גְּעָרָה (gÿ’arah) may mean (1) “rebuke” (so KJV, NASB) or (2) “threat” (so NIV; cf. ASV, NRSV, NLT ). If “rebuke” is the sense here, it means that the burdens of society fall on the rich as well as the dangers. But the sense of “threat” better fits the context: The rich are threatened with extortion, but the poor are not (cf. CEV “the poor don’t have that problem”).

[13:9]  ⁴⁷ sn The images of “light” and “darkness” are used frequently in scripture. Here “light” is an implied comparison: “light” represents life, joy, and prosperity; “darkness” signifies adversity and death. So the “light of the righteous” represents the prosperous life of the righteous.

[13:9]  ⁴⁸ tn The verb יִשְׂמָח (yismah) is normally translated “to make glad; to rejoice.” But with “light” as the subject, it has the connotation “to shine brightly” (see G. R. Driver, “Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 180).

[13:9]  ⁴⁹ sn The lamp is an implied comparison as well, comparing the life of the wicked to a lamp that is going to be extinguished.

[13:9]  ⁵⁰ tc The LXX adds, “Deceitful souls go astray in sins, but the righteous are pitiful and merciful.”

[13:10]  ⁵¹ sn The parallelism suggests pride here means contempt for the opinions of others. The wise listen to advice rather than argue out of stubborn pride.

[13:10]  ⁵² tn The particle רַק (raq, “only”) modifies the noun “contention” – only contention can come from such a person.

[13:10]  ⁵³ tn The Niphal of יָעַץ (ya’ats, “to advise; to counsel”) means “to consult together; to take counsel.” It means being well-advised, receiving advice or consultation (cf. NCV “those who take advice are wise”).

[13:11]  ⁵⁴ tc The MT reads מֵהֵבֶל (mehevel, “from vanity”). The Greek and Latin versions (followed by RSV) reflect מְבֹהָל (mÿvohal, “in haste”) which exhibits metathesis. MT is the more difficult reading and therefore preferred. The alternate reading fits the parallelism better, but is therefore a less difficult reading.

[13:11]  ⁵⁵ tn Heb “will become small.” The verb מָעָט (ma’at) means “to become small; to become diminished; to become few.” Money gained without work will diminish quickly, because it was come by too easily. The verb forms a precise contrast with רָבָה (ravah), “to become much; to become many,” but in the Hiphil, “to multiply; to make much many; to cause increase.”

[13:11]  ⁵⁶ tn Heb “by hand”; cf. KJV, ASV, NASB “by labor.”

[13:11]  ⁵⁷ tn Heb “will increase.”

[13:12]  ⁵⁸ sn The word “hope” (תּוֹחֶלֶת [tokhelet] from יָחַל [yakhal]) also has the implication of a tense if not anxious wait.

[13:12]  ⁵⁹ tn The verb is the Pual participle from מָשַׁךְ (mashakh,“to draw; to drag”).

[13:12]  ⁶⁰ sn Failure in realizing one’s hopes can be depressing or discouraging. People can bear frustration only so long (W. G. Plaut, Proverbs, 153).

[13:12]  ⁶¹ tn Heb “a desire that comes”; cf. CEV “a wish that comes true.”

[13:12]  ⁶² 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.

[13:13]  ⁶³ tn Heb “the word.” The term “word” means teaching in general; its parallel “command” indicates that it is the more forceful instruction that is meant. Both of these terms are used for scripture.

[13:13]  ⁶⁴ tc The MT reads יֵחָבֶל (yekhavel, “he will pay [for it]”; cf. NAB, NIV) but the BHS editors suggest revocalizing the text to יְחֻבָּל (yÿkhubal, “he will be broken [for it]”; cf. NRSV “bring destruction on themselves”).

[13:13]  ⁶⁵ tn Heb “fears a commandment”; NIV “respects a command.”

[13:13]  ⁶⁶ tn Heb “he” or “that one” [will be rewarded].

[13:13]  ⁶⁷ tc The LXX adds: “A crafty son will have no good thing, but the affairs of a wise servant will be prosperous; and his path will be directed rightly.”

[13:14]  ⁶⁸ tn The term תוֹרָה (torah) in legal literature means “law,” but in wisdom literature often means “instruction; teaching” (BDB 435 s.v.); cf. NAV, NIV, NRSV “teaching”; NLT “advice.”

[13:14]  ⁶⁹ tn Heb “instruction of the wise.” The term חָכָם (khakham, “the wise”) is a genitive of source.

[13:14]  ⁷⁰ 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.

[13:14]  ⁷¹ tn Heb “fountain of life” (so KJV, NAB, NIV, NRSV). The genitive חַיִּים (khayyim) functions as a genitive of material, similar to the expression “fountain of water.” The metaphor means that the teaching of the wise is life-giving. The second colon is the consequence of the first, explaining this metaphor.

[13:14]  ⁷² tn The infinitive construct with preposition לְ (lamed) gives the result (or, purpose) of the first statement. It could also be taken epexegetically, “by turning.”

[13:14]  ⁷³ tn The term “person” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[13:14]  ⁷⁴ tn Heb “snares of death” (so KJV, NAB, NASB, NIV, NRSV, NLT). The genitive מָוֶת (mavet) functions as an attributive adjective. The term “snares” makes an implied comparison with hunting; death is like a hunter. W. McKane compares the idea to the Ugaritic god Mot, the god of death, carrying people off to the realm of the departed (Proverbs [OTL], 455). The expression could also mean that the snares lead to death.

[13:15]  ⁷⁵ tn Heb “good insight.” The expression שֵׂכֶל־טוֹב (sekhel-tov) describes a person who has good sense, sound judgment, or wise opinions (BDB 968 s.v. שֵׂכֶל).

[13:15]  ⁷⁶ tn Heb “gives”; NASB “produces.”

[13:15]  ⁷⁷ tn Heb “way,” frequently for conduct, behavior, or lifestyle.

[13:15]  ⁷⁸ tc The MT reads אֵיתָן (’etan, “enduring; permanent; perennial”; BDB 450 s.v. יתן 1). Several scholars suggest that the text here is corrupt and the reading should be “harsh; hard; firm; rugged” (BDB 450 s.v. 2). G. R. Driver suggested that לֹא (lo’, “not”) was dropped before the word by haplography and so the meaning would have been not “enduring” but “passing away” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 181). The LXX, Syriac, and Tg. Prov 13:15 reflect a Hebrew Vorlage of תֹאבֵד (to’ved) “are destroyed.” The BHS editors suggest emending the text to אֵידָם (’edam) “their calamity” from אֵיד (’ed, “calamity, distress”; BDB 15 s.v.): “the way of the faithless [leads to] their calamity.” The idea of “harsh” or “hard” could also be drawn from a meaning of the word in the MT meaning “firm,” that is, enduring.

[13:16]  ⁷⁹ sn The shrewd person knows the circumstances, dangers and pitfalls that lie ahead. So he deals with them wisely. This makes him cautious.

[13:16]  ⁸⁰ tn Heb “spreads open” [his folly]. W. McKane suggests that this is a figure of a peddler displaying his wares (Proverbs [OTL], 456; cf. NAB “the fool peddles folly”). If given a chance, a fool will reveal his foolishness in public. But the wise study the facts and make decisions accordingly.

[13:17]  ⁸¹ tn Heb “bad.”

[13:17]  ⁸² tn The RSV changes this to a Hiphil to read, “plunges [men] into trouble.” But the text simply says the wicked messenger “falls into trouble,” perhaps referring to punishment for his bad service.

[13:17]  ⁸³ tn Or “evil.”

[13:17]  ⁸⁴ tn Heb “an envoy of faithfulness.” The genitive אֱמוּנִים (’emunim, “faithfulness”) functions as an attributive adjective: “faithful envoy.” The plural form אמונים (literally, “faithfulnesses”) is characteristic of abstract nouns. The term “envoy” (צִיר, tsir) suggests that the person is in some kind of government service (e.g., Isa 18:2; Jer 49:14; cf. KJV, ASV “ambassador”). This individual can be trusted to “bring healing” – be successful in the mission. The wisdom literature of the ancient Neat East has much to say about messengers.

[13:17]  ⁸⁵ tn The verb “brings” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.

[13:18]  ⁸⁶ tn The verb III פָּרַע (para’) normally means “to let go; to let alone” and here “to neglect; to avoid; to reject” (BDB 828 s.v.).

[13:18]  ⁸⁷ tn The phrase “ends up in” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.

[13:18]  ⁸⁸ sn Honor and success are contrasted with poverty and shame; the key to enjoying the one and escaping the other is discipline and correction. W. McKane, Proverbs (OTL), 456, notes that it is a difference between a man of weight (power and wealth, from the idea of “heavy” for “honor”) and the man of straw (lowly esteemed and poor).

[13:19]  ⁸⁹ tn Heb “an abomination of fools.” The noun כְּסִילִים (kÿsilim, “fools”) functions as a subjective genitive: “fools hate to turn away from evil” (cf. NAB, TEV, CEV). T. T. Perowne says: “In spite of the sweetness of good desires accomplished, fools will not forsake evil to attain it” (Proverbs, 103). Cf. Prov 13:12; 29:27.

[13:20]  ⁹⁰ tn Heb “walks.” When used with the preposition אֶת (’et, “with”), the verb הָלַךְ (halakh, “to walk”) means “to associate with” someone (BDB 234 s.v. הָלַךְ II.3.b; e.g., Mic 6:8; Job 34:8). The active participle of הָלַךְ (“to walk”) stresses continual, durative action. One should stay in close association with the wise, and move in the same direction they do.

[13:20]  ⁹¹ tn The verb form יֵרוֹעַ (yeroa’) is the Niphal imperfect of רָעַע (ra’a’), meaning “to suffer hurt.” Several have attempted to parallel the repetition in the wordplay of the first colon. A. Guillaume has “he who associates with fools will be left a fool” (“A Note on the Roots רִיע, יָרַע, and רָעַע in Hebrew,” JTS 15 [1964]: 294). Knox translated the Vulgate thus: “Fool he ends that fool befriends” (cited by D. Kidner, Proverbs [TOTC], 104).

[13:21]  ⁹² tn Heb “evil.” The term רָעָה (ra’ah, “evil”) here functions in a metonymical sense meaning “calamity.” “Good” is the general idea of good fortune or prosperity; the opposite, “evil,” is likewise “misfortune” (cf. NAB, NIV, NRSV) or calamity.

[13:21]  ⁹³ sn This statement deals with recompense in absolute terms. It is this principle, without allowing for any of the exceptions that Proverbs itself acknowledges, that Job’s friends applied (incorrectly) to his suffering.

[13:22]  ⁹⁴ tn Heb “good.”

[13:22]  ⁹⁵ sn In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners.

[13:22]  ⁹⁶ tn Heb “the children of children.”

[13:22]  ⁹⁷ sn In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17).

[13:23]  ⁹⁸ tn Heb “fallow ground” (so NASB). The word נִיר (nir) means “the tillable [or untilled; or fallow] ground.” BDB 644 s.v. says this line could be rendered: “abundant food [yields] the fallow ground of poor men” (i.e., with the Lord’s blessing).

[13:23]  ⁹⁹ tc The MT reads “there is what is swept away because [there is] no justice” (וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט, vÿyesh nispeh bÿlo’ mishpat). The LXX reads “the great enjoy wealth many years, but some men perish little by little.” The Syriac reads “those who have no habitation waste wealth many years, and some waste it completely.” Tg. Prov 13:23 reads “the great man devours the land of the poor, and some men are taken away unjustly.” The Vulgate has “there is much food in the fresh land of the fathers, and for others it is collected without judgment.” C. H. Toy says that the text is corrupt (Proverbs [ICC], 277). Nevertheless, the MT makes sense: The ground could produce enough food for people if there were no injustice in the land. Poverty is unnecessary as long as there is justice and not injustice.

[13:24]  ¹⁰⁰ sn R. N. Whybray cites an Egyptian proverb that says that “boys have their ears on their backsides; they listen when they are beaten” (Proverbs [CBC], 80). Cf. Prov 4:3-4, 10-11; Eph 6:4; Heb 12:5-11.

[13:24]  ¹⁰¹ sn The importance of parental disciplining is stressed by the verbs “hate” and “love.” “Hating” a child in this sense means in essence abandoning or rejecting him; “loving” a child means embracing and caring for him. Failure to discipline a child is tantamount to hating him – not caring about his character.

[13:24]  ¹⁰² tn Heb “his son.”

[13:24]  ¹⁰³ tn Heb “him”; the referent (his child) is specified in the translation for clarity.

[13:24]  ¹⁰⁴ tn Heb “seeks him.” The verb שָׁחַר (shahar, “to be diligent; to do something early”; BDB 1007 s.v.) could mean “to be diligent to discipline,” or “to be early or prompt in disciplining.” See G. R. Driver, “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 170.

[13:24]  ¹⁰⁵ tn The noun מוּסָר (musar, “discipline”) functions as an adverbial accusative of reference: “he is diligent in reference to discipline.”

[13:25]  ¹⁰⁶ tn The noun נֶפֶשׁ (traditionally “soul”; cf. KJV, ASV) here means “appetite” (BDB 660 s.v. 5.a).

[13:25]  ¹⁰⁷ tn Heb “he will lack.” The term “food” is supplied in the translation as a clarification. The wicked may go hungry, or lack all they desire, just as the first colon may mean that what the righteous acquire proves satisfying to them.

[14:1]  ¹⁰⁸ tn Heb “wise ones of women.” The construct phrase חַכְמוֹת נָשִׁים (khakhmot nashim) features a wholistic genitive: “wise women.” The plural functions in a distributive sense: “every wise woman.” The contrast is between wise and foolish women (e.g., Prov 7:10-23; 31:10-31).

[14:1]  ¹⁰⁹ tn The perfect tense verb in the first colon functions in a gnomic sense, while the imperfect tense in the second colon is a habitual imperfect.

[14:1]  ¹¹⁰ tn Heb “house.” This term functions as a synecdoche of container (= house) for contents (= household, family).

[14:2]  ¹¹¹ tn Heb “fear of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as an objective genitive.

[14:2]  ¹¹² tn Heb “crooked of ways”; NRSV “devious in conduct.” This construct phrase features a genitive of specification: “crooked in reference to his ways.” The term “ways” is an idiom for moral conduct. The evidence that people fear the Lord is uprightness; the evidence of those who despise him is the devious ways.

[14:3]  ¹¹³ tn The preposition בְּ (bet) may denote (1) exchange: “in exchange for” foolish talk there is a rod; or (2) cause: “because of” foolish talk.

[14:3]  ¹¹⁴ sn The noun פֶּה (peh, “mouth”) functions as a metonymy of cause for what is said (“speech, words, talk”).

[14:3]  ¹¹⁵ tc The MT reads גַּאֲוָה (ga’avah, “pride”) which creates an awkward sense “in the mouth of a fool is a rod of pride” (cf. KJV, ASV). The BHS editors suggest emending the form to גֵּוֹה (“disciplining-rod”) to create tighter parallelism and irony: “in the mouth of a fool is a rod for the back” (e.g., Prov 10:13). What the fools says will bring discipline.

[14:3]  ¹¹⁶ tn Heb “lips.” The term “lips” is a metonymy of cause, meaning what they say. The wise by their speech will find protection.

[14:4]  ¹¹⁷ tn Heb “the strength of oxen.” The genitive שׁוֹר (shor, “oxen”) functions as an attributed genitive: “strong oxen.” Strong oxen are indispensable for a good harvest, and for oxen to be strong they must be well-fed. The farmer has to balance grain consumption with the work oxen do.

[14:5]  ¹¹⁸ tn Heb “a witness of faithfulness.” The genitive functions in an attributive sense: “faithful witness” (so KJV, NRSV); TEV “reliable witness.”

[14:5]  ¹¹⁹ tn Heb “a witness of falsehood.” The genitive functions in an attributive sense: “false witness.”

[14:5]  ¹²⁰ sn This saying addresses the problem of legal testimony: A faithful witness does not lie, but a false witness does lie – naturally. The first colon uses the verb כָּזַב (kazav, “to lie”) and the second colon uses the noun כָּזָב (kazav, “lie; falsehood”).

[14:6]  ¹²¹ sn The “scorner” (לֵץ, lets) is intellectually arrogant; he lacks any serious interest in knowledge or religion. He pursues wisdom in a superficial way so that he can appear wise. The acquisition of wisdom is conditioned by one’s attitude toward it (J. H. Greenstone, Proverbs, 149).

[14:6]  ¹²² tn Heb “and there is not.”

[14:6]  ¹²³ sn The Niphal of קָלַל (qalal) means “to appear light; to appear trifling; to appear easy.”

[14:7]  ¹²⁴ tn Heb “a man, a stupid fellow.”

[14:7]  ¹²⁵ tn Heb “and.” The vav (ו) that introduces this clause may be understood as meaning “or….”

[14:7]  ¹²⁶ tc The MT reads וּבַל־יָדַעְתָּ (uval-yada’ta, “you did not know [the lips of knowledge]).” It must mean that one should leave the fool because he did not receive knowledge from what fools said. Tg. Prov 14:7 freely interprets the verse: “for there is no knowledge on his lips.” The LXX reflects a Hebrew Vorlage of וּכְלֵי־דַעַת (ukhÿle-da’at, “[wise lips] are weapons of discretion”). The textual variant involves wrong word division and orthographic confusion between ב (bet) and כ (kaf). C. H. Toy emends the text: “for his lips do not utter knowledge” as in 15:7 (Proverbs [ICC], 285). The MT is workable and more difficult.

[14:7]  ¹²⁷ tn Heb “lips of knowledge” (so KJV, ASV). “Lips” is the metonymy of cause, and “knowledge” is an objective genitive (speaking knowledge) or attributive genitive (knowledgeable speech): “wise counsel.”

[14:8]  ¹²⁸ tn Or “the prudent [person]” (cf. KJV, NASB, NIV).

[14:8]  ¹²⁹ tn The Hiphil infinitive construct denotes purpose. Those who are shrewd will use it to give careful consideration to all their ways.

[14:8]  ¹³⁰ tn The word means “deception,” but some suggest “self-deception” here (W. McKane, Proverbs [OTL], 466; and D. W. Thomas, “Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 286); cf. NLT “fools deceive themselves.” The parallelism would favor this, but there is little support for it. The word usually means “craft practiced on others.” If the line is saying the fool is deceitful, there is only a loose antithesis between the cola.

[14:9]  ¹³¹ tn The noun “fools” is plural but the verb “mock” is singular. This has led some to reverse the line to say “guilty/guilt offering mocks fools” (C. H. Toy, Proverbs [ICC], 287); see, e.g., Isa 1:14; Amos 5:22. But lack of agreement between subject and verb is not an insurmountable difficulty.

[14:9]  ¹³² tc The LXX reads “houses of transgressors will owe purification.” Tg. Prov 14:9 has “guilt has its home among fools” (apparently reading לִין לוּן, lin lun).

[14:9]  ¹³³ tn The word רָצוֹן (ratson) means “favor; acceptance; pleasing.” It usually means what is pleasing or acceptable to God. In this passage it either means that the upright try to make amends, or that the upright find favor for doing so.

[14:10]  ¹³⁴ tn Heb “bitterness of its soul.”

[14:10]  ¹³⁵ tn Heb “stranger” (so KJV, NASB, NRSV).

[14:10]  ¹³⁶ tn The verb is the Hitpael of II עָרַב (’arav), which means “to take in pledge; to give in pledge; to exchange.” Here it means “to share [in].” The proverb is saying that there are joys and sorrows that cannot be shared. No one can truly understand the deepest feelings of another.

[14:11]  ¹³⁷ tn Heb “house.” The term “house” is a metonymy of subject, referring to their contents: families and family life.

[14:11]  ¹³⁸ tn The term “tent” is a metonymy here referring to the contents of the tent: families.

[14:12]  ¹³⁹ tn Heb “which is straight before a man.”

[14:12]  ¹⁴⁰ 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.” Here death means ruin (e.g., Prov 7:27; 16:25). The LXX adds “Hades,” but the verse seems to be concerned with events of this life.

[14:13]  ¹⁴¹ sn No joy is completely free of grief. There is a joy that is superficial and there is underlying pain that will remain after the joy is gone.

[14:13]  ¹⁴² tn Heb “and its end, joy, is grief.” The suffix may be regarded as an Aramaism, a proleptic suffix referring to “joy.”

[14:13]  ¹⁴³ tn The phrase “may be” is not in the Hebrew but is supplied from the parallelism, which features an imperfect of possibility.

[14:14]  ¹⁴⁴ tn Heb “a turning away of heart.” The genitive לֵב (lev, “heart”) functions as an attributive adjective: “a backslidden heart.” The term סוּג (sug) means “to move away; to move backwards; to depart; to backslide” (BDB 690 s.v. I סוּג). This individual is the one who backslides, that is, who departs from the path of righteousness.

[14:14]  ¹⁴⁵ tn Heb “will be filled”; cf. KJV, ASV. The verb (“to be filled, to be satisfied”) here means “to be repaid,” that is, to partake in his own evil ways. His faithlessness will come back to haunt him.

[14:14]  ¹⁴⁶ tn The phrase “will be rewarded” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.

[14:15]  ¹⁴⁷ sn The contrast is with the simpleton and the shrewd. The simpleton is the young person who is untrained morally or intellectually, and therefore gullible. The shrewd one is the prudent person, the one who has the ability to make critical discriminations.

[14:15]  ¹⁴⁸ tn Heb “his step”; cf. TEV “sensible people watch their step.”

[14:16]  ¹⁴⁹ tn Heb “fears.” Since the holy name (Yahweh, translated “the Lord”) is not used, it probably does not here mean fear of the Lord, but of the consequences of actions.

[14:16]  ¹⁵⁰ tn The Hitpael of עָבַר (’avar, “to pass over”) means “to pass over the bounds of propriety; to act insolently” (BDB 720 s.v.; cf. ASV “beareth himself insolently”).

[14:16]  ¹⁵¹ tn The verb בָּטַח here denotes self-assurance or overconfidence. Fools are not cautious and do not fear the consequences of their actions.

[14:17]  ¹⁵² sn The proverb discusses two character traits that are distasteful to others – the quick tempered person (“short of anger” or impatient) and the crafty person (“man of devices”). C. H. Toy thinks that the proverb is antithetical and renders it “but a wise man endures” (Proverbs [ICC], 292). In other words, the quick-tempered person acts foolishly and loses people’s respect, but the wise man does not.

[14:17]  ¹⁵³ tn Heb “a man of devices.”

[14:17]  ¹⁵⁴ tc The LXX reads “endures” (from נָשָׂא, nasa’) rather than “is hated” (from שָׂנֵא, sane’). This change seems to have arisen on the assumption that a contrast was needed. It has: “a man of thought endures.” Other versions take מְזִמּוֹת (mÿzimmot) in a good sense; but antithetical parallelism is unwarranted here.

[14:18]  ¹⁵⁵ tc G. R. Driver, however, proposed reading the verb as “are adorned” from הלה (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 181). A similar reading is followed by a number of English versions (e.g., NAB, NRSV, NLT).

[14:18]  ¹⁵⁶ tn Or “prudent” (KJV, NASB, NIV); NRSV, TEV “clever.”

[14:18]  ¹⁵⁷ tn The meaning of יַכְתִּרוּ (yakhtiru, Hiphil imperfect of כָּתַר, katar) is elusive. It may not mean “to be crowned” or “to crown themselves,” but “to encircle” or “to embrace.” BDB 509 s.v. כָּתַר Hiph suggests “to throw out crowns” (throw out knowledge as a crown) or “to encompass knowledge,” i.e., possess it (parallel to inherit).

[14:19]  ¹⁵⁸ tn Many versions nuance the perfect tense verb שָׁחַח (shakhakh) as a characteristic perfect. But the proverb suggests that the reality lies in the future. So the verb is best classified as a prophetic perfect (cf. NASB, NIV, CEV, NLT): Ultimately the wicked will acknowledge and serve the righteous – a point the prophets make.

[14:19]  ¹⁵⁹ tn The phrase “will bow” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.

[14:19]  ¹⁶⁰ sn J. H. Greenstone suggests that this means that they are begging for favors (Proverbs, 154).

[14:20]  ¹⁶¹ tn Heb “hated.” The verse is just a statement of fact. The verbs “love” and “hate” must be seen in their connotations: The poor are rejected, avoided, shunned – that is, hated; but the rich are sought after, favored, embraced – that is, loved.

[14:22]  ¹⁶² sn The verb חָרַשׁ (kharash) means (1) literally: “to cut in; to engrave; to plow,” describing the work of a craftsman; and (2) figuratively: “to devise,” describing the mental activity of planning evil (what will harm people) in the first colon, and planning good (what will benefit them) in the second colon.

[14:22]  ¹⁶³ tn The term “exhibit” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.

[14:22]  ¹⁶⁴ tn Heb “loyal-love and truth.” The two terms חֶסֶד וֶאֱמֶת (khesed ve’emet) often form a hendiadys: “faithful love” or better “faithful covenant love.”

[14:23]  ¹⁶⁵ sn The Hebrew term עֶצֶב (’etsev, “painful toil; labor”) is first used in scripture in Gen 3:19 to describe the effects of the Fall. The point here is that people should be more afraid of idle talk than of hard labor.

[14:23]  ¹⁶⁶ tn Heb “word of lips.” This construct phrase features a genitive of source (“a word from the lips”) or a subjective genitive (“speaking a word”). Talk without work (which produces nothing) is contrasted with labor that produces something.

[14:23]  ¹⁶⁷ tn The term “brings” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.

[14:23]  ¹⁶⁸ sn The noun מַחְסוֹר (makhsor, “need; thing needed; poverty”) comes from the verb “to lack; to be lacking; to decrease; to need.” A person given to idle talk rather than industrious work will have needs that go unmet.

[14:24]  ¹⁶⁹ sn C. H. Toy suggests that this line probably means that wealth is an ornament to those who use it well (Proverbs [ICC], 269). J. H. Greenstone suggests that it means that the wisdom of the wise, which is their crown of glory, constitutes their wealth (Proverbs, 155).

[14:24]  ¹⁷⁰ tc The MT reads אִוֶלֶת (’ivelet, “folly”). The editors of BHS propose emending the text to וְלִוְיַת (vÿlivyat, “but the wealth”), as suggested by the LXX. See M. Rotenberg, “The Meaning of אִוֶּלֶת in Proverbs,” LesŒ 25 (1960-1961): 201. A similar emendation is followed by NAB (“the diadem”) and NRSV (“the garland”).

[14:25]  ¹⁷¹ tn Heb “a witness of truth”; cf. CEV “an honest witness.”

[14:25]  ¹⁷² tn The noun נְפָשׁוֹת (nÿfashot) often means “souls,” but here “lives” – it functions as a metonymy for life (BDB 659 s.v. נֶפֶשׁ 3.c).

[14:25]  ¹⁷³ tn The term “brings” does not appear in the Hebrew but is supplied in the translation for the sake of clarity. Also possible, “is deceitful.”

[14:25]  ¹⁷⁴ tc Several commentators suggest emending the text from the noun מִרְמָה (mirmah, “deception”) to the participle מְרַמֶּה (mÿrameh, “destroys”). However, this revocalization is not necessary because the MT makes sense as it stands: A false witness destroys lives.

[14:26]  ¹⁷⁵ tn Heb “In the fear of the Lord [is] confidence of strength.” The phrase “one has” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.

[14:26]  ¹⁷⁶ tn Heb “confidence of strength.” This construct phrase features an attributive genitive: “strong confidence” (so most English versions; NIV “a secure fortress”).

[14:26]  ¹⁷⁷ sn The fear of the Lord will not only provide security for the parent but will also be a refuge for children. The line recalls Exod 20:5-6 where children will reap the benefits of the righteous parents. The line could also be read as “he [= God] will be a refuge for the children.”

[14:27]  ¹⁷⁸ sn The verse is similar to Prov 13:14 except that “the fear of the Lord” has replaced “the teaching of the wise.”

[14:27]  ¹⁷⁹ 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.

[14:27]  ¹⁸⁰ tn Heb “fountain of life.”

[14:27]  ¹⁸¹ tn The infinitive construct with prefixed ל (lamed) indicates the purpose/result of the first line; it could also function epexegetically, explaining how fear is a fountain: “by turning….”

[14:27]  ¹⁸² tn The term “people” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.

[14:27]  ¹⁸³ tn Heb “snares of death” (so KJV, NAB, NIV, NRSV, NLT); CEV “deadly traps.”

[14:28]  ¹⁸⁴ tn The preposition serves as the beth essentiae – the glory is the abundant population, not in it.

[14:28]  ¹⁸⁵ tn Heb “people.” Cf. NLT “a dwindling nation.”

[14:28]  ¹⁸⁶ sn The word means “ruin; destruction,” but in this context it could be a metonymy of effect, the cause being an attack by more numerous people that will bring ruin to the ruler. The proverb is purely a practical and secular saying, unlike some of the faith teachings in salvation history passages.

[14:29]  ¹⁸⁷ tn Heb “hasty of spirit” (so KJV, ASV); NRSV, NLT “a hasty temper.” One who has a quick temper or a short fuse will be evident to everyone, due to his rash actions.

[14:29]  ¹⁸⁸ sn The participle “exalts” (מֵרִים, merim) means that this person brings folly to a full measure, lifts it up, brings it to the full notice of everybody.

[14:30]  ¹⁸⁹ tn Heb “heart of healing.” The genitive מַרְפֵּא (marpe’, “healing”) functions as an attributive adjective: “a healing heart.” The term לֵב (lev, “heart”) is a metonymy for the emotional state of a person (BDB 660 s.v. 6). A healthy spirit is tranquil, bringing peace to the body (J. H. Greenstone, Proverbs, 158).

[14:30]  ¹⁹⁰ tn Heb “life of the flesh” (so KJV, ASV); NAB, NIV “gives life to the body.”

[14:30]  ¹⁹¹ tn The term קִנְאָה (qin’ah, “envy”) refers to passionate zeal or “jealousy” (so NAB, NCV, TEV, NLT), depending on whether the object is out of bounds or within one’s rights. In the good sense one might be consumed with zeal to defend the institutions of the sanctuary. But as envy or jealousy the word describes an intense and sometimes violent excitement and desire that is never satisfied.

[14:30]  ¹⁹² tn Heb “rottenness of bones.” The term “bones” may be a synecdoche representing the entire body; it is in contrast with “flesh” of the first colon. One who is consumed with envy finds no tranquility or general sense of health in body or spirit.

[14:31]  ¹⁹³ tn The verb עָשַׁק (’ashaq) normally means “to oppress” (as in many English versions). However, here it might mean “to slander.” See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-22.

[14:31]  ¹⁹⁴ sn In the Piel this verb has the meaning of “to reproach; to taunt; to say sharp things against” someone (cf. NIV “shows contempt for”). By oppressing the poor one taunts or mistreats God because that person is in the image of God – hence the reference to the “Creator.” To ridicule what God made is to ridicule God himself.

[14:31]  ¹⁹⁵ sn The phrase “shows favor” is contrasted with the term “oppresses.” To “show favor” means to be gracious to (or treat kindly) those who do not deserve it or cannot repay it. It is treatment that is gratis. This honors God because he commanded it to be done (Prov 14:21; 17:5; 19:17).

[14:32]  ¹⁹⁶ tn The prepositional phrase must be “in his time of trouble” (i.e., when catastrophe comes). Cf. CEV “In times of trouble the wicked are destroyed.” A wicked person has nothing to fall back on in such times.

[14:32]  ¹⁹⁷ sn The righteous have hope in a just retribution – they have a place of safety even in death.

[14:32]  ¹⁹⁸ tc The LXX reads this as “in his integrity,” as if it were בְּתוּמּוֹ (bÿtumo) instead of “in his death” (בְּמוֹתוֹ, bÿmoto). The LXX is followed by some English versions (e.g., NAB “in his honesty,” NRSV “in their integrity,” and TEV “by their integrity”).

[14:33]  ¹⁹⁹ tn The LXX negates the clause, saying it is “not known in fools” (cf. NAB, NRSV, TEV, NLT). Thomas connects the verb to the Arabic root wd` and translates it “in fools it is suppressed.” See D. W. Thomas, “The Root ידע in Hebrew,” JTS 35 (1934): 302-3.

[14:33]  ²⁰⁰ tn Heb “in the inner part”; ASV “in the inward part”; NRSV “in the heart of fools.”

[14:34]  ²⁰¹ sn The verb תְּרוֹמֵם (tÿromem, translated “exalts”) is a Polel imperfect; it means “to lift up; to raise up; to elevate.” Here the upright dealings of the leaders and the people will lift up the people. The people’s condition in that nation will be raised.

[14:34]  ²⁰² tn The term is the homonymic root II חֶסֶד (khesed, “shame; reproach”; BDB 340 s.v.), as reflected by the LXX translation. Rabbinic exegesis generally took it as I חֶסֶד (“loyal love; kindness”) as if it said, “even the kindness of some nations is a sin because they do it only for a show” (so Rashi, a Jewish scholar who lived a.d. 1040-1105).

[14:35]  ²⁰³ tn Heb “the favor of a king.” The noun “king” functions as a subjective genitive: “the king shows favor….”

[14:35]  ²⁰⁴ sn The wise servant is shown favor, while the shameful servant is shown anger. Two Hiphil participles make the contrast: מַשְׂכִּיל (maskil, “wise”) and מֵבִישׁ (mevish, “one who acts shamefully”). The wise servant is a delight and enjoys the favor of the king because he is skillful and clever. The shameful one botches his duties; his indiscretions and incapacity expose the master to criticism (W. McKane, Proverbs [OTL], 470).

[14:35]  ²⁰⁵ tn Heb “is” (so KJV, ASV).

[15:1]  ²⁰⁶ 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.

[15:1]  ²⁰⁷ 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).

[15:1]  ²⁰⁸ tn Heb “raises anger.” A common response to painful words is to let one’s temper flare up.

[15:2]  ²⁰⁹ 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.

[15:2]  ²¹⁰ 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.

[15:2]  ²¹¹ 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”).

[15:3]  ²¹² sn The proverb uses anthropomorphic language to describe God’s exacting and evaluating knowledge of all people.

[15:3]  ²¹³ tn The form צֹפוֹת (tsofot, “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil.

[15:4]  ²¹⁴ tn Heb “a tongue.” The term “tongue” is a metonymy of cause for what is produced: speech.

[15:4]  ²¹⁵ tn Heb “a tongue of healing.” A healing tongue refers to speech that is therapeutic or soothing. It is a source of vitality.

[15:4]  ²¹⁶ 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.

[15:4]  ²¹⁷ tn Heb “tree of life.”

[15:4]  ²¹⁸ 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).

[15:5]  ²¹⁹ tn Heb “is prudent” (so KJV, NASB, NRSV); NCV, NLT “is wise.” Anyone who accepts correction or rebuke will become prudent in life.

[15:6]  ²²⁰ tn The term בֵּית (bet, “house”) functions as an adverbial accusative of location.

[15:6]  ²²¹ 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.

[15:6]  ²²² 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).

[15:7]  ²²³ 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.

[15:7]  ²²⁴ 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.”

[15:8]  ²²⁵ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.” Cf. NIV “the Lord detests”; NCV, NLT “the Lord hates”; CEV “the Lord is disgusted.”

[15:8]  ²²⁶ tn Heb “sacrifice” (so many English versions).

[15:8]  ²²⁷ sn The sacrifices of the wicked are hated by the Lord because the worshipers are insincere and blasphemous (e.g., Prov 15:29; 21:3; 28:9; Ps 40:6-8; Isa 1:10-17). In other words, the spiritual condition of the worshiper determines whether or not the worship is acceptable to God.

[15:8]  ²²⁸ 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).

[15:8]  ²²⁹ 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.

[15:9]  ²³⁰ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.”

[15:9]  ²³¹ tn Heb “the one who” (so NRSV).

[15:9]  ²³² 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).

[15:10]  ²³³ 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.

[15:10]  ²³⁴ 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.

[15:11]  ²³⁵ 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 Lord knows everything about this remote region.

[15:11]  ²³⁶ 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 Lord, how much more so human hearts. “Hearts” here is a metonymy of subject, meaning the motives and thoughts (cf. NCV “the thoughts of the living”).

[15:11]  ²³⁷ tn Heb “the hearts of the sons of man,” although here “sons of man” simply means “men” or “human beings.”

[15:12]  ²³⁸ sn This is an understatement, the opposite being intended (a figure called tapeinosis). A scorner rejects any efforts to reform him.

[15:12]  ²³⁹ 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.

[15:12]  ²⁴⁰ 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).

[15:13]  ²⁴¹ 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).

[15:13]  ²⁴² 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).

[15:14]  ²⁴³ 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.

[15:15]  ²⁴⁴ sn The “days” represent what happens on those days (metonymy of subject).

[15:15]  ²⁴⁵ tn The contrast is between the “afflicted” and the “good of heart” (a genitive of specification, “cheerful/healthy heart/spirit/attitude”).

[15:15]  ²⁴⁶ tn Or “evil”; or “catastrophic.”

[15:15]  ²⁴⁷ tn “one with” is supplied.

[15:15]  ²⁴⁸ 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.

[15:16]  ²⁴⁹ 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.

[15:16]  ²⁵⁰ sn Turmoil refers to anxiety; the fear of the Lord alleviates anxiety, for it brings with it contentment and confidence.

[15:16]  ²⁵¹ sn Not all wealth has turmoil with it. But the proverb is focusing on the comparison of two things – fear of the Lord with little and wealth with turmoil. Between these two, the former is definitely better.

[15:17]  ²⁵² 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.

[15:17]  ²⁵³ 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.

[15:18]  ²⁵⁴ 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”).

[15:18]  ²⁵⁵ 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.

[15:18]  ²⁵⁶ 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.

[15:18]  ²⁵⁷ 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.

[15:19]  ²⁵⁸ 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.”

[15:19]  ²⁵⁹ 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.

[15:19]  ²⁶⁰ 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.

[15:20]  ²⁶¹ tn Heb “son.”

[15:20]  ²⁶² tn Heb “a fool of a man,” a genitive of specification.

[15:20]  ²⁶³ 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).

[15:21]  ²⁶⁴ 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.

[15:21]  ²⁶⁵ tn Heb “a man of understanding” (so KJV, NIV); NLT “a sensible person.”

[15:21]  ²⁶⁶ 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).

[15:22]  ²⁶⁷ 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.

[15:22]  ²⁶⁸ sn The proverb says essentially the same thing as 11:14, but differently.

[15:23]  ²⁶⁹ tn Heb “joy to the man” or “the man has joy.”

[15:23]  ²⁷⁰ 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.

[15:23]  ²⁷¹ 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.

[15:24]  ²⁷² 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.

[15:24]  ²⁷³ tn Heb “to the wise [man],” because the form is masculine.

[15:24]  ²⁷⁴ 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.

[15:24]  ²⁷⁵ tn Heb “to turn from Sheol downward”; cf. NAB “the nether world below.”

[15:25]  ²⁷⁶ 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.

[15:25]  ²⁷⁷ sn The Lord administers justice in his time. The Lord champions the widow, the orphan, the poor, and the needy. These people were often the prey of the proud, who would take and devour their houses and lands (e.g., 1 Kgs 21; Prov 16:19; Isa 5:8-10).

[15:26]  ²⁷⁸ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.”

[15:26]  ²⁷⁹ 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”).

[15:26]  ²⁸⁰ tn The word רַע (“evil; wicked”) is a genitive of source or subjective genitive, meaning the plans that the wicked devise – “wicked plans.”

[15:26]  ²⁸¹ sn The contrast is between the “thoughts” and the “words.” The thoughts that are designed to hurt people the Lord hates; words that are pleasant (נֹעַם, no’am), however, are pure (to him). What is pleasant is delightful, lovely, enjoyable.

[15:26]  ²⁸² 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.”

[15:27]  ²⁸³ 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.

[15:27]  ²⁸⁴ 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 Lord would “trouble” him (take his life, Josh 7:25).

[15:27]  ²⁸⁵ tn Heb “his house.”

[15:27]  ²⁸⁶ 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).

[15:28]  ²⁸⁷ 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]).

[15:28]  ²⁸⁸ tn The word “how” is supplied in the translation for stylistic reasons.

[15:28]  ²⁸⁹ tc The LXX reads: “the hearts of the righteous meditate faithfulness.”

[15:28]  ²⁹⁰ sn The form is plural. What they say (the “mouth” is a metonymy of cause) is any range of harmful things.

[15:29]  ²⁹¹ sn To say that the Lord is “far” from the wicked is to say that he has made himself unavailable to their appeal – he does not answer them. This motif is used by David throughout Psalm 22 for the problem of unanswered prayer – “Why are you far off?”

[15:29]  ²⁹² 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 Lord,” for example, it means that he obeys the Lord. If one wishes God to “hear his prayer,” it means he wishes God to answer it.

[15:29]  ²⁹³ 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).

[15:30]  ²⁹⁴ 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.

[15:30]  ²⁹⁵ 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.

[15:31]  ²⁹⁶ tn Heb “ear” (so KJV, NRSV). The term “ear” is a synecdoche of part (= ear) for the whole (= person).

[15:31]  ²⁹⁷ tn “Life” is an objective genitive: Reproof brings or preserves life. Cf. NIV “life-giving rebuke”; NLT “constructive criticism.”

[15:31]  ²⁹⁸ tn Heb “lodges.” This means to live with, to be at home with.

[15:31]  ²⁹⁹ sn The proverb is one full sentence; it affirms that a teachable person is among the wise.

[15:32]  ³⁰⁰ 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.

[15:32]  ³⁰¹ tn Or “heeds” (so NAB, NIV); NASB “listens to.”

[15:32]  ³⁰² 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.

[15:33]  ³⁰³ tn Heb “[is] instruction of wisdom” (KJV and NASB similar). The noun translated “wisdom” is an attributive genitive: “wise instruction.”

[15:33]  ³⁰⁴ 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 Lord brings wisdom and honor.

[16:1]  ³⁰⁵ tn Heb “plans of the heart” (so ASV, NASB, NIV). The phrase מַעַרְכֵי־לֵב (ma’arkhe-lev) means “the arrangements of the mind.”

[16:1]  ³⁰⁶ tn Heb “[are] to a man.”

[16:1]  ³⁰⁷ tn Here “the tongue” is a metonymy of cause in which the instrument of speech is put for what is said: the answer expressed.

[16:1]  ³⁰⁸ sn The contrasting prepositions enhance the contrasting ideas – the ideas belong to people, but the words come from the Lord.

[16:1]  ³⁰⁹ 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 Lord directs the words according to his sovereign will.

[16:2]  ³¹⁰ tn Heb “ways of a man.”

[16:2]  ³¹¹ 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.

[16:2]  ³¹² tn Heb “in his eyes.”

[16:2]  ³¹³ 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.

[16:2]  ³¹⁴ 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).

[16:3]  ³¹⁵ 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”).

[16:3]  ³¹⁶ 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.”

[16:3]  ³¹⁷ 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 Lord may establish them. J. H. Greenstone says, “True faith relieves much anxiety and smoothens many perplexities” (Proverbs, 172).

[16:4]  ³¹⁸ 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).

[16:4]  ³¹⁹ 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.

[16:4]  ³²⁰ 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.

[16:5]  ³²¹ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) is a subjective genitive: “the Lord abhors.”

[16:5]  ³²² 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).

[16:5]  ³²³ tn Heb “hand to hand.” This idiom means “you can be assured” (e.g., Prov 11:21).

[16:5]  ³²⁴ 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 Lord will find knowledge with righteousness, // and they who rightly seek him will find peace.” C. H. Toy reminds the reader that there were many proverbs in existence that sounded similar to those in the book of Proverbs; these lines are in the Greek OT as well as in Sirach (Proverbs [ICC], 321-22).

[16:6]  ³²⁵ sn These two words are often found together to form a nominal hendiadys: “faithful loyal love.” The couplet often characterize the Lord, but here in parallel to the fear of the Lord it refers to the faithfulness of the believer. Such faith and faithfulness bring atonement for sin.

[16:6]  ³²⁶ 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.

[16:6]  ³²⁷ tn Heb “fear of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as an objective genitive: “fearing the Lord.”

[16:6]  ³²⁸ tn Heb “turns away from”; NASB “keeps away from.”

[16:6]  ³²⁹ 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 Lord brings freedom from sin. The verse uses synonymous parallelism with a variant: One half speaks of atonement for sin because of the life of faith, and the other of avoidance of sin because of the fear of the Lord.

[16:7]  ³³⁰ tn Heb “ways of a man.”

[16:7]  ³³¹ 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 Lord” = “when the Lord is pleased with.” So the condition set down for the second colon is a lifestyle that is pleasing to God.

[16:7]  ³³² 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 Lord – it is his lifestyle that disarms his enemies. W. McKane comments that the righteous have the power to mend relationships (Proverbs [OTL], 491); see, e.g., 10:13; 14:9; 15:1; 25:21-22). The life that is pleasing to God will be above reproach and find favor with others. Some would interpret this to mean that God makes his enemies to be at peace with him (cf. KJV, NAB, NASB, NIV, NLT). This is workable, but in this passage it would seem God would do this through the pleasing life of the believer (cf. NCV, TEV, CEV).

[16:7]  ³³³ tn Heb “even his enemies he makes to be at peace with him.”

[16:8]  ³³⁴ 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.

[16:8]  ³³⁵ 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).

[16:9]  ³³⁶ 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.

[16:9]  ³³⁷ tn Heb “his way” (so KJV, NASB).

[16:9]  ³³⁸ 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.

[16:9]  ³³⁹ sn “Steps” is an implied comparison, along with “way,” to indicate the events of the plan as they work out.

[16:10]  ³⁴⁰ 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).

[16:10]  ³⁴¹ 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.

[16:10]  ³⁴² tn Heb “his mouth.” The term “mouth” is a metonymy of cause for what the king says: his pronouncements and legal decisions.

[16:10]  ³⁴³ 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.

[16:11]  ³⁴⁴ 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.

[16:11]  ³⁴⁵ tn Heb “stones.”

[16:12]  ³⁴⁶ 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.

[16:12]  ³⁴⁷ 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”).

[16:13]  ³⁴⁸ tn The MT has the plural, even though the verb “loves” is masculine singular. The ancient versions and two Hebrew mss read “a king.”

[16:13]  ³⁴⁹ 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.”

[16:13]  ³⁵⁰ 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.”

[16:13]  ³⁵¹ 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).

[16:14]  ³⁵² 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.

[16:14]  ³⁵³ 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.

[16:14]  ³⁵⁴ 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.

[16:14]  ³⁵⁵ 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.

[16:15]  ³⁵⁶ 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.

[16:15]  ³⁵⁷ tn Heb “cloud.”

[16:15]  ³⁵⁸ 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.

[16:16]  ³⁵⁹ 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).

[16:16]  ³⁶⁰ 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!”

[16:17]  ³⁶¹ 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).

[16:17]  ³⁶² 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.

[16:17]  ³⁶³ 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.

[16:17]  ³⁶⁴ 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.”

[16:18]  ³⁶⁵ 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.”

[16:18]  ³⁶⁶ tn Heb “[is] before destruction.”

[16:18]  ³⁶⁷ 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).

[16:19]  ³⁶⁸ tn Heb “low of spirit”; KJV “of an humble spirit.” This expression describes the person who is humble and submissive before the Lord and therefore inoffensive. It is always necessary to have a humble spirit, whether there is wealth or not.

[16:19]  ³⁶⁹ 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.

[16:20]  ³⁷⁰ 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 Lord” (Proverbs [CBC], 92). Synonymous parallelism is more appropriate.

[16:20]  ³⁷¹ tn Or “he who gives heed to a word,” that is, “who listens to instruction” (cf. NIV, NLT).

[16:20]  ³⁷² tn Heb “good” (so KJV, ASV).

[16:20]  ³⁷³ 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).

[16:20]  ³⁷⁴ tn Heb “and the one who trusts in the Lord – blessed is he.”

[16:21]  ³⁷⁵ tn Heb “wise of heart” (so NRSV).

[16:21]  ³⁷⁶ 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.

[16:21]  ³⁷⁷ 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”).

[16:21]  ³⁷⁸ tn Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”

[16:22]  ³⁷⁹ 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.

[16:22]  ³⁸⁰ 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.

[16:22]  ³⁸¹ 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.

[16:22]  ³⁸² 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”).

[16:23]  ³⁸³ tn Or “mind” (cf. NCV, NRSV, NLT).

[16:23]  ³⁸⁴ tn Heb “makes wise his mouth,” with “mouth” being a metonymy of cause for what is said: “speech.”

[16:23]  ³⁸⁵ 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.

[16:23]  ³⁸⁶ tn Heb “to his lips.” The term “lips” functions as a metonymy of cause for what is said.

[16:24]  ³⁸⁷ 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.

[16:24]  ³⁸⁸ 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).

[16:24]  ³⁸⁹ 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).

[16:25]  ³⁹⁰ tn Heb “There is a way that is right before a man [to the face of a man].”

[16:25]  ³⁹¹ 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.

[16:26]  ³⁹² 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.

[16:26]  ³⁹³ 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.”

[16:26]  ³⁹⁴ tn Heb “labors for him” (so NAB).

[16:26]  ³⁹⁵ 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.

[16:26]  ³⁹⁶ 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.”

[16:27]  ³⁹⁷ 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).

[16:27]  ³⁹⁸ 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.

[16:27]  ³⁹⁹ 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.

[16:27]  ⁴⁰⁰ 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).

[16:28]  ⁴⁰¹ 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).

[16:28]  ⁴⁰² 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 a.d. 1040-1105, took it in the later sense of “prince,” saying that such speech alienates the Prince, namely God. But that is a forced interpretation of the line.

[16:29]  ⁴⁰³ 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.

[16:29]  ⁴⁰⁴ 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.

[16:29]  ⁴⁰⁵ 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.

[16:30]  ⁴⁰⁶ 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).

[16:30]  ⁴⁰⁷ tn The conjunction “and” does not appear in the Hebrew but is implied by the synonymous parallelism.

[16:30]  ⁴⁰⁸ tn The participle קֹרֵץ (qorets) indicates that the person involved is pinching, compressing, or biting his lips (cf. NIV “purses his lips”).

[16:30]  ⁴⁰⁹ 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.

[16:31]  ⁴¹⁰ 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.

[16:31]  ⁴¹¹ 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.

[16:31]  ⁴¹² tn Heb “it is found” (so NASB) or “it will be found.”

[16:31]  ⁴¹³ 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.

[16:32]  ⁴¹⁴ 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.

[16:32]  ⁴¹⁵ tn Heb “who rules his spirit” (so NASB).

[16:32]  ⁴¹⁶ tn The phrase “is better than” does not appear in this line in the Hebrew text, but is implied by the parallelism.

[16:32]  ⁴¹⁷ 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.

[16:33]  ⁴¹⁸ 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.”

[16:33]  ⁴¹⁹ tn Heb “all its decision.”

[16:33]  ⁴²⁰ sn The point concerns seeking God’s will through the practice. The Lord gives guidance in decisions that are submitted to him.

[17:1]  ⁴²¹ 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.

[17:1]  ⁴²² tn Heb “and quietness in it”; the construction functions as a circumstantial clause: “in which there is quietness” or “with quietness.”

[17:1]  ⁴²³ 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.

[17:2]  ⁴²⁴ 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.

[17:2]  ⁴²⁵ sn The parallelism indicates that “ruling over” and “sharing in the inheritance” means that the disgraceful son will be disinherited.

[17:2]  ⁴²⁶ tn Heb “son.”

[17:2]  ⁴²⁷ 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.

[17:2]  ⁴²⁸ tn Heb “in the midst of the brothers”; NIV “as one of the brothers.”

[17:3]  ⁴²⁹ 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 Lord’s purifying and cleansing and testing people.

[17:3]  ⁴³⁰ 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.

[17:3]  ⁴³¹ 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).

[17:3]  ⁴³² tn Heb “and.” Most English versions treat this as an adversative (“but”).

[17:3]  ⁴³³ sn The participle בֹּחֵן (bokhen, “tests”) in this emblematic parallelism takes on the connotations of the crucible and the furnace. When the Lord “tests” human hearts, the test, whatever form it takes, is designed to improve the value of the one being tested. Evil and folly will be removed when such testing takes place.

[17:4]  ⁴³⁴ 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.

[17:4]  ⁴³⁵ 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.

[17:4]  ⁴³⁶ 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 mss have this variant.

[17:4]  ⁴³⁷ sn Wicked, self-serving people find destructive speech appealing. They should be rebuked and not tolerated (Lev 19:17).

[17:5]  ⁴³⁸ 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.

[17:5]  ⁴³⁹ 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).

[17:6]  ⁴⁴⁰ tn Heb “children of children [sons of sons].”

[17:6]  ⁴⁴¹ 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.

[17:6]  ⁴⁴² 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.

[17:6]  ⁴⁴³ 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.”

[17:6]  ⁴⁴⁴ 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.

[17:7]  ⁴⁴⁵ 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.

[17:7]  ⁴⁴⁶ tn “a lip of excess.” The term “lip” is a metonymy for what is said.

[17:7]  ⁴⁴⁷ 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.

[17:7]  ⁴⁴⁸ tn Heb “speech of falsehood”; NRSV “false speech.”

[17:7]  ⁴⁴⁹ 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).

[17:8]  ⁴⁵⁰ 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.

[17:8]  ⁴⁵¹ 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.”

[17:8]  ⁴⁵² tn Heb “in the eyes of its owner.”

[17:8]  ⁴⁵³ tn Heb “in all that he turns”; NASB, NIV “wherever he turns.”

[17:8]  ⁴⁵⁴ 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.

[17:9]  ⁴⁵⁵ 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.

[17:9]  ⁴⁵⁶ 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.

[17:9]  ⁴⁵⁷ 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).

[17:10]  ⁴⁵⁸ 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.

[17:10]  ⁴⁵⁹ 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.

[17:11]  ⁴⁶⁰ 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).

[17:11]  ⁴⁶¹ 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.

[17:11]  ⁴⁶² 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.

[17:12]  ⁴⁶³ 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.

[17:12]  ⁴⁶⁴ 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].”

[17:12]  ⁴⁶⁵ 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.

[17:12]  ⁴⁶⁶ 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.”

[17:13]  ⁴⁶⁷ 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).

[17:13]  ⁴⁶⁸ 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.

[17:13]  ⁴⁶⁹ 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.

[17:14]  ⁴⁷⁰ tn Heb “the beginning of a quarrel”; TEV, CEV “The start of an argument.”

[17:14]  ⁴⁷¹ 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.

[17:14]  ⁴⁷² 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.”

[17:15]  ⁴⁷³ 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.

[17:15]  ⁴⁷⁴ tn Heb “an abomination of the Lord.”

[17:16]  ⁴⁷⁵ tn Heb “why this?” The term זֶּה (zeh) is an enclitic use of the demonstrative pronoun for emphasis: “why ever” would this happen?

[17:16]  ⁴⁷⁶ 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.

[17:16]  ⁴⁷⁷ tn Heb “there is no heart”; NASB “he has no (+ common TEV) sense”; NLT “has no heart for wisdom.”

[17:16]  ⁴⁷⁸ 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).

[17:17]  ⁴⁷⁹ 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).

[17:17]  ⁴⁸⁰ tn Heb “a brother.”

[17:17]  ⁴⁸¹ 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.

[17:18]  ⁴⁸² tn Heb “heart”; KJV, ASV “a man void of understanding”; NIV “a man lacking in judgment.”

[17:18]  ⁴⁸³ tn The phrase “in pledge” is supplied for the sake of clarification.

[17:18]  ⁴⁸⁴ tn The line uses the participle עֹרֵב (’orev) with its cognate accusative עֲרֻבָּה (’arubah), “who pledges a pledge.”

[17:18]  ⁴⁸⁵ sn It is foolish to pledge security for someone’s loans (e.g., Prov 6:1-5).

[17:19]  ⁴⁸⁶ 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.

[17:19]  ⁴⁸⁷ 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.

[17:20]  ⁴⁸⁸ 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.”

[17:20]  ⁴⁸⁹ tn The phrase “does not find good” is a figure (tapeinosis) meaning, “will experience calamity.” The wicked person can expect trouble ahead.

[17:20]  ⁴⁹⁰ tn Heb “tongue”; NIV “whose tongue is deceitful.”

[17:21]  ⁴⁹¹ 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.

[17:21]  ⁴⁹² 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”).

[17:21]  ⁴⁹³ tn The phrase “does so” is supplied for the sake of clarification.

[17:21]  ⁴⁹⁴ sn Parents of fools, who had hoped for children who would be a credit to the family, find only bitter disappointment (cf. TEV “nothing but sadness and sorrow”).

[17:22]  ⁴⁹⁵ 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.

[17:22]  ⁴⁹⁶ 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.

[17:22]  ⁴⁹⁷ 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.

[17:22]  ⁴⁹⁸ 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).

[17:23]  ⁴⁹⁹ 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.”

[17:23]  ⁵⁰⁰ 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.

[17:24]  ⁵⁰¹ 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.”

[17:24]  ⁵⁰² tn The term “run” does not appear in the Hebrew text, but is supplied for the sake of clarification.

[17:24]  ⁵⁰³ 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.”

[17:25]  ⁵⁰⁴ sn The Hebrew noun means “vexation, anger, grief.”

[17:25]  ⁵⁰⁵ 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.”

[17:26]  ⁵⁰⁶ tn Heb “not good.” This is an example of tapeinosis – an understatement that implies the worst-case scenario: “it is terrible.”

[17:26]  ⁵⁰⁷ 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.

[17:26]  ⁵⁰⁸ 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.

[17:26]  ⁵⁰⁹ tn Heb “[is] against uprightness.” The expression may be rendered “contrary to what is right.”

[17:27]  ⁵¹⁰ tn Heb “the one knowing knowledge.” The cognate accusative underscores the meaning of the participle – this is a truly knowledgeable person.

[17:27]  ⁵¹¹ sn The participle חוֹשֵׂךְ (khosekh) means “withholds; restrains; refrains; spares; holds in check,” etc. One who has knowledge speaks carefully.

[17:27]  ⁵¹² 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.

[17:28]  ⁵¹³ tn The imperfect tense here denotes possibility: One who holds his tongue [may be considered] discerning.

[17:28]  ⁵¹⁴ 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.

[18:1]  ⁵¹⁵ 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).

[18:1]  ⁵¹⁶ 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.

[18:1]  ⁵¹⁷ 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).

[2:18]  ⁵¹⁸ tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the phrase “hard labor”).

[2:18]  ⁵¹⁹ tn Heb “I hated all my toil for which I had toiled.” The term עֲמָלִי (’amali, “my toil”) is repeated throughout 2:18-21. In each case, it functions as a metonymy of cause (i.e., toil) for effect (i.e., fruit of labor). See, e.g., Ps 105:44; BDB 765 s.v עָמַל 3. The metonymy is indicated by several factors: (1) The 3rd person masculine singular suffix (“it”) on אַנִּיחֶנּוּ (’annikhennu, “I must leave it”) in 2:18, and on יִתְּנֶנּוּ (yittÿnennu, “I must give it”) in 2:21 refer to his wealth, that is, the fruit of his labor. (2) In 2:21 the 3rd person masculine singular suffix on שֶׁלֹּא עָמַל־בּוֹ (shello’ ’amal-bo, “who did not work for it”) refers to the inheritance that Qoheleth must turn over to his successor, namely, the fruit of his labor. (3) While he himself enjoyed the fruit of his labor, he despaired that he had to turn the fruit of his labor over to his successor: “So I loathed all the [fruit of] my labor” (2:18a) and “I began to despair about the [fruit of] my labor” (2:20a). Although most translations render עֲמָלִי as “my toil” in 2:18, the metonymy is recognized by several English translations: “So I hated all the fruit of my labor for which I had labored” (NASB); “So I detested all the fruits of my labor” (NAB); “I hated all the things I had toiled for” (NIV); and “So I loathed all the wealth that I was gaining” (NJPS).

[2:18]  ⁵²⁰ tn Qoheleth uses an internal cognate accusative construction (accusative noun and verb from the same root) for emphasis: עֲמָלִי שֶׁאֲנִי עָמֵל (’amali she’ani ’amel, “my toil for which I had toiled”). See IBHS 167 §10.2.1g.

[2:18]  ⁵²¹ tn Heb “under the sun.”

[2:18]  ⁵²² tn The relative pronoun שֶׁ (she) on שֶׁאַנִּיחֶנּוּ (she’annikhennu, relative pronoun שֶׁ + Hiphil imperfect 1st person common singular from נוּחַ, nuakh, “to leave” + 3rd person masculine singular suffix) is causal: “Because I must leave it behind.”

[2:18]  ⁵²³ tn The 3rd person masculine singular suffix on אַנִּיחֶנּוּ (’annikhennu, “I must leave it”) refers to Qoheleth’s wealth, that is, the fruit of his labor (see the note on the phrase “hard labor” in 2:18). The suffix is rendered literally by nearly all translations; however, a few make its referent explicit: “I have to leave its fruits” (NEB), “I must leave them [= all the fruits of my labor]” (NAB).

[2:18]  ⁵²⁴ tn The verb נוּחַ (nuakh, “to rest”) denotes “to leave [something] behind” in the hands of someone (e.g., Ps 119:121; Eccl 2:18); see HALOT 680 s.v. נוח B.2.c. The imperfect functions in a modal sense of obligation or necessity. At death, Qoheleth will be forced to pass on his entire estate and the fruit of his labors to his successor.

[2:18]  ⁵²⁵ tn Heb “to a man who will come after me.”

[2:19]  ⁵²⁶ tn The vav on וְיִשְׁלַט (vÿyishlat, conjunction + Qal imperfect 3rd person masculine singular from שָׁלַט, shalat, “to be master”) is adversative (“yet”).

[2:19]  ⁵²⁷ tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “labor”).

[2:19]  ⁵²⁸ tn Heb “my labor.” As in 2:18, the term עֲמָלִי (’amali, “my labor”) is a metonymy of cause (i.e., my labor) for effect (i.e., fruit of my labor). The metonymy is recognized by several translations: “he will control all the wealth that I gained” (NJPS); “he will have control over all the fruits of my labor” (NAB); “he will have mastery over all the fruits of my labor” (NEB); “he will have control over all the fruit of my labor” (NASB); “he will be master over all my possessions” (MLB).

[2:19]  ⁵²⁹ tn An internal cognate accusative construction (accusative and verb from same root) is used for emphasis: שֶׁעָמַלְתִּי עֲמָלִי (’amali she’amalti, “my toil for which I had toiled”); see IBHS 167 §10.2.1g. The two verbs שֶׁעָמַלְתִּי וְשֶׁחָכַמְתִּי (she’amalti vÿshekhakhamti, “for which I had labored and for which I had acted wisely”) form a verbal hendiadys (two separate verbs used in association to communicate one idea): “for I had labored so wisely.” The second verb is used adverbially to modify the first verb, which functions in its full verbal sense.

[2:19]  ⁵³⁰ tn Heb “under the sun.”