Discovery BoxProverbs 13:1--15:19
Context13:1 A wise son accepts 1 his father’s discipline, 2
but a scoffer 3 does not listen to rebuke.
13:2 From the fruit of his speech 4 a person eats good things, 5
but the faithless 6 desire 7 the fruit of violence. 8
13:3 The one who guards his words 9 guards his life,
but 10 whoever is talkative 11 will come to ruin. 12
13:4 The appetite 13 of the sluggard 14 craves 15 but gets nothing,
but the desire of the diligent will be abundantly satisfied. 16
13:5 The righteous person hates anything false, 17
but the wicked person acts in shameful disgrace. 18
13:6 Righteousness 19 guards the one who lives with integrity, 20
but wickedness 21 overthrows the sinner.
13:7 There is one who pretends to be rich 22 and yet has nothing;
another pretends to be poor 23 and yet possesses great wealth. 24
13:8 The ransom 25 of a person’s 26 life is his wealth,
but the poor person hears no threat. 27
13:9 The light 28 of the righteous shines brightly, 29
but the lamp 30 of the wicked goes out. 31
13:10 With pride 32 comes only 33 contention,
but wisdom is with the well-advised. 34
13:11 Wealth gained quickly 35 will dwindle away, 36
but the one who gathers it little by little 37 will become rich. 38
13:12 Hope 39 deferred 40 makes the heart sick, 41
but a longing fulfilled 42 is like 43 a tree of life.
13:13 The one who despises instruction 44 will pay the penalty, 45
but whoever esteems instruction 46 will 47 be rewarded. 48
13:14 Instruction 49 from the wise 50 is like 51 a life-giving fountain, 52
to turn 53 a person 54 from deadly snares. 55
13:15 Keen insight 56 wins 57 favor,
but the conduct 58 of the unfaithful is harsh. 59
13:16 Every shrewd 60 person acts with knowledge,
but a fool displays 61 his folly.
13:17 An unreliable 62 messenger falls 63 into trouble, 64
but a faithful envoy 65 brings 66 healing.
13:18 The one who neglects 67 discipline ends up in 68 poverty and shame,
but the one who accepts reproof is honored. 69
13:19 A desire fulfilled is sweet to the soul,
but fools abhor 70 turning away from evil.
13:20 The one who associates 71 with the wise grows wise,
but a companion of fools suffers harm. 72
13:21 Calamity 73 pursues sinners,
but prosperity rewards the righteous. 74
13:22 A benevolent 75 person leaves an inheritance 76 for his grandchildren, 77
but the wealth of a sinner is stored up for the righteous. 78
13:23 There is abundant food in the field 79 of the poor,
but it is swept away by injustice. 80
13:24 The one who spares his rod 81 hates 82 his child, 83
but the one who loves his child 84 is diligent 85 in disciplining 86 him.
13:25 The righteous has enough food to satisfy his appetite, 87
but the belly of the wicked lacks food. 88
14:1 Every wise woman 89 builds 90 her household, 91
but a foolish woman tears it down with her own hands.
14:2 The one who walks in his uprightness fears the Lord, 92
but the one who is perverted in his ways 93 despises him.
14:3 In 94 the speech 95 of a fool is a rod for his back, 96
but the words 97 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. 98
14:5 A truthful witness 99 does not lie,
but a false witness 100 breathes out lies. 101
14:6 The scorner 102 seeks wisdom but finds none, 103
but understanding is easy 104 for a discerning person.
14:7 Leave the presence of a foolish person, 105
or 106 you will not understand 107 wise counsel. 108
14:8 The wisdom of the shrewd person 109 is to discern 110 his way,
but the folly of fools is deception. 111
14:9 Fools mock 112 at reparation, 113
but among the upright there is favor. 114
14:10 The heart knows its own bitterness, 115
and with its joy no one else 116 can share. 117
14:11 The household 118 of the wicked will be destroyed,
but the tent 119 of the upright will flourish.
14:12 There is a way that seems right to a person, 120
but its end is the way that leads to death. 121
14:13 Even in laughter the heart may ache, 122
and the end 123 of joy may be 124 grief.
14:14 The backslider 125 will be paid back 126 from his own ways,
but a good person will be rewarded 127 for his.
14:15 A naive person 128 believes everything,
but the shrewd person discerns his steps. 129
14:16 A wise person is cautious 130 and turns from evil,
but a fool throws off restraint 131 and is overconfident. 132
14:17 A person who has a quick temper 133 does foolish things,
and a person with crafty schemes 134 is hated. 135
14:18 The naive inherit 136 folly,
but the shrewd 137 are crowned 138 with knowledge.
14:19 Those who are evil will bow 139 before those who are good,
and the wicked will bow 140 at the gates 141 of the righteous.
14:20 A poor person is disliked 142 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 143 evil go astray?
But those who plan good exhibit 144 faithful covenant love. 145
14:23 In all hard work 146 there is profit,
but merely talking about it 147 only brings 148 poverty. 149
14:24 The crown of the wise is their riches, 150
but the folly 151 of fools is folly.
14:25 A truthful witness 152 rescues lives, 153
but the one who breathes lies brings 154 deception. 155
14:26 In the fear of the Lord one has 156 strong confidence, 157
and it will be a refuge 158 for his children.
14:27 The fear of the Lord 159 is like 160 a life-giving fountain, 161
to turn 162 people 163 from deadly snares. 164
14:28 A king’s glory is 165 the abundance of people,
but the lack of subjects 166 is the ruin 167 of a ruler.
14:29 The one who is slow to anger has great understanding,
but the one who has a quick temper 168 exalts 169 folly.
14:30 A tranquil spirit 170 revives the body, 171
but envy 172 is rottenness to the bones. 173
14:31 The one who oppresses 174 the poor insults 175 his Creator,
but whoever shows favor 176 to the needy honors him.
14:32 The wicked will be thrown down in his trouble, 177
but the righteous have refuge 178 even in the threat of death. 179
14:33 Wisdom rests in the heart of the discerning;
it is known 180 even in the heart 181 of fools.
14:34 Righteousness exalts 182 a nation,
but sin is a disgrace 183 to any people.
14:35 The king shows favor 184 to a wise 185 servant,
but his wrath falls 186 on one who acts shamefully.
15:1 A gentle response 187 turns away anger,
but a harsh word 188 stirs up wrath. 189
15:2 The tongue of the wise 190 treats knowledge correctly, 191
but the mouth of the fool spouts out 192 folly.
15:3 The eyes of the Lord 193 are in every place,
keeping watch 194 on those who are evil and those who are good.
15:4 Speech 195 that heals 196 is like 197 a life-giving tree, 198
but a perverse tongue 199 breaks the spirit.
15:5 A fool rejects his father’s discipline,
but whoever heeds reproof shows good sense. 200
15:6 In the house 201 of the righteous is abundant wealth, 202
but the income of the wicked brings trouble. 203
15:7 The lips of the wise spread 204 knowledge,
but not so the heart of fools. 205
15:8 The Lord abhors 206 the sacrifices 207 of the wicked, 208
but the prayer 209 of the upright pleases him. 210
15:9 The Lord abhors 211 the way of the wicked,
but he loves those 212 who pursue 213 righteousness.
15:10 Severe discipline 214 is for the one who abandons the way;
the one who hates reproof 215 will die.
15:11 Death and Destruction 216 are before the Lord –
how much more 217 the hearts of humans! 218
15:12 The scorner does not love 219 one who corrects him; 220
he will not go to 221 the wise.
15:13 A joyful heart 222 makes the face cheerful, 223
but by a painful heart the spirit is broken.
15:14 The discerning heart seeks knowledge,
but the mouth of fools feeds on folly. 224
15:15 All the days 225 of the afflicted 226 are bad, 227
but one with 228 a cheerful heart has a continual feast. 229
15:16 Better 230 is little with the fear of the Lord
than great wealth and turmoil 231 with it. 232
15:17 Better a meal of vegetables where there is love 233
than a fattened ox where there is hatred. 234
15:18 A quick-tempered person 235 stirs up dissension,
but one who is slow to anger 236 calms 237 a quarrel. 238
15:19 The way of the sluggard is like a hedge of thorns, 239
[13:1] 1 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] 2 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] 3 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] 4 tn Heb “lips” (so NIV); KJV “mouth.” The term “lips” is a metonymy of cause for what the lips produce: speech.
[13:2] 5 tn Heb “he eats [what is] good.”
[13:2] 6 tn Heb “the desire of the faithless.” The noun “faithless” is a subjective genitive: “the faithless desire….”
[13:2] 7 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] 8 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] 7 tn Heb “mouth” (so KJV, NAB). The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
[13:3] 8 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] 9 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] 10 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] 10 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] 11 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] 12 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] 13 tn Heb “will be made fat” (cf. KJV, NASB); NRSV “is richly supplied.”
[13:5] 13 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] 14 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] 16 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] 17 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] 18 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] 19 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] 20 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] 21 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] 22 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] 23 tn Heb “the life of a man.”
[13:8] 24 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] 25 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] 26 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] 27 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] 28 tc The LXX adds, “Deceitful souls go astray in sins, but the righteous are pitiful and merciful.”
[13:10] 28 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] 29 tn The particle רַק (raq, “only”) modifies the noun “contention” – only contention can come from such a person.
[13:10] 30 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] 31 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] 32 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] 33 tn Heb “by hand”; cf. KJV, ASV, NASB “by labor.”
[13:11] 34 tn Heb “will increase.”
[13:12] 34 sn The word “hope” (תּוֹחֶלֶת [tokhelet] from יָחַל [yakhal]) also has the implication of a tense if not anxious wait.
[13:12] 35 tn The verb is the Pual participle from מָשַׁךְ (mashakh,“to draw; to drag”).
[13:12] 36 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] 37 tn Heb “a desire that comes”; cf. CEV “a wish that comes true.”
[13:12] 38 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] 37 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] 38 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] 39 tn Heb “fears a commandment”; NIV “respects a command.”
[13:13] 40 tn Heb “he” or “that one” [will be rewarded].
[13:13] 41 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] 40 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] 41 tn Heb “instruction of the wise.” The term חָכָם (khakham, “the wise”) is a genitive of source.
[13:14] 42 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] 43 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] 44 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] 45 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] 46 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] 43 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] 44 tn Heb “gives”; NASB “produces.”
[13:15] 45 tn Heb “way,” frequently for conduct, behavior, or lifestyle.
[13:15] 46 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] 46 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] 47 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] 50 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] 52 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] 53 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] 52 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] 53 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] 54 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] 55 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] 58 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] 59 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] 61 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] 62 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] 65 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] 66 tn Heb “the children of children.”
[13:22] 67 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] 67 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
[13:23] 68 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] 70 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] 71 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] 73 tn Heb “him”; the referent (his child) is specified in the translation for clarity.
[13:24] 74 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] 75 tn The noun מוּסָר (musar, “discipline”) functions as an adverbial accusative of reference: “he is diligent in reference to discipline.”
[13:25] 73 tn The noun נֶפֶשׁ (traditionally “soul”; cf. KJV, ASV) here means “appetite” (BDB 660 s.v. 5.a).
[13:25] 74 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] 76 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] 77 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] 78 tn Heb “house.” This term functions as a synecdoche of container (= house) for contents (= household, family).
[14:2] 79 tn Heb “fear of the
[14:2] 80 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
[14:3] 82 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] 83 sn The noun פֶּה (peh, “mouth”) functions as a metonymy of cause for what is said (“speech, words, talk”).
[14:3] 84 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] 85 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] 85 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] 88 tn Heb “a witness of faithfulness.” The genitive functions in an attributive sense: “faithful witness” (so KJV, NRSV); TEV “reliable witness.”
[14:5] 89 tn Heb “a witness of falsehood.” The genitive functions in an attributive sense: “false witness.”
[14:5] 90 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] 91 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] 92 tn Heb “and there is not.”
[14:6] 93 sn The Niphal of קָלַל (qalal) means “to appear light; to appear trifling; to appear easy.”
[14:7] 94 tn Heb “a man, a stupid fellow.”
[14:7] 95 tn Heb “and.” The vav (ו) that introduces this clause may be understood as meaning “or….”
[14:7] 96 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] 97 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] 97 tn Or “the prudent [person]” (cf. KJV, NASB, NIV).
[14:8] 98 tn The Hiphil infinitive construct denotes purpose. Those who are shrewd will use it to give careful consideration to all their ways.
[14:8] 99 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] 100 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] 101 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] 102 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] 103 tn Heb “bitterness of its soul.”
[14:10] 104 tn Heb “stranger” (so KJV, NASB, NRSV).
[14:10] 105 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] 106 tn Heb “house.” The term “house” is a metonymy of subject, referring to their contents: families and family life.
[14:11] 107 tn The term “tent” is a metonymy here referring to the contents of the tent: families.
[14:12] 109 tn Heb “which is straight before a man.”
[14:12] 110 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] 112 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] 113 tn Heb “and its end, joy, is grief.” The suffix may be regarded as an Aramaism, a proleptic suffix referring to “joy.”
[14:13] 114 tn The phrase “may be” is not in the Hebrew but is supplied from the parallelism, which features an imperfect of possibility.
[14:14] 115 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] 116 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] 117 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] 118 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] 119 tn Heb “his step”; cf. TEV “sensible people watch their step.”
[14:16] 121 tn Heb “fears.” Since the holy name (Yahweh, translated “the
[14:16] 122 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] 123 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] 124 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] 125 tn Heb “a man of devices.”
[14:17] 126 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] 127 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] 128 tn Or “prudent” (KJV, NASB, NIV); NRSV, TEV “clever.”
[14:18] 129 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] 130 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] 131 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] 132 sn J. H. Greenstone suggests that this means that they are begging for favors (Proverbs, 154).
[14:20] 133 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] 136 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] 137 tn The term “exhibit” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.
[14:22] 138 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] 139 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] 140 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] 141 tn The term “brings” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.
[14:23] 142 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] 142 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] 143 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] 145 tn Heb “a witness of truth”; cf. CEV “an honest witness.”
[14:25] 146 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] 147 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] 148 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] 148 tn Heb “In the fear of the
[14:26] 149 tn Heb “confidence of strength.” This construct phrase features an attributive genitive: “strong confidence” (so most English versions; NIV “a secure fortress”).
[14:26] 150 sn The fear of the
[14:27] 151 sn The verse is similar to Prov 13:14 except that “the fear of the
[14:27] 152 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] 153 tn Heb “fountain of life.”
[14:27] 154 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] 155 tn The term “people” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.
[14:27] 156 tn Heb “snares of death” (so KJV, NAB, NIV, NRSV, NLT); CEV “deadly traps.”
[14:28] 154 tn The preposition serves as the beth essentiae – the glory is the abundant population, not in it.
[14:28] 155 tn Heb “people.” Cf. NLT “a dwindling nation.”
[14:28] 156 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] 157 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] 158 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] 160 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] 161 tn Heb “life of the flesh” (so KJV, ASV); NAB, NIV “gives life to the body.”
[14:30] 162 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] 163 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] 163 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] 164 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] 165 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] 166 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] 167 sn The righteous have hope in a just retribution – they have a place of safety even in death.
[14:32] 168 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] 169 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] 170 tn Heb “in the inner part”; ASV “in the inward part”; NRSV “in the heart of fools.”
[14:34] 172 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] 173 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
[14:35] 175 tn Heb “the favor of a king.” The noun “king” functions as a subjective genitive: “the king shows favor….”
[14:35] 176 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] 177 tn Heb “is” (so KJV, ASV).
[15:1] 178 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] 179 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] 180 tn Heb “raises anger.” A common response to painful words is to let one’s temper flare up.
[15:2] 181 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] 182 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] 183 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] 184 sn The proverb uses anthropomorphic language to describe God’s exacting and evaluating knowledge of all people.
[15:3] 185 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] 187 tn Heb “a tongue.” The term “tongue” is a metonymy of cause for what is produced: speech.
[15:4] 188 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] 189 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] 190 tn Heb “tree of life.”
[15:4] 191 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] 190 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] 193 tn The term בֵּית (bet, “house”) functions as an adverbial accusative of location.
[15:6] 194 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] 195 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] 196 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] 197 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] 199 tn Heb “an abomination of the
[15:8] 200 tn Heb “sacrifice” (so many English versions).
[15:8] 201 sn The sacrifices of the wicked are hated by the
[15:8] 202 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] 203 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] 202 tn Heb “an abomination of the
[15:9] 203 tn Heb “the one who” (so NRSV).
[15:9] 204 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] 205 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] 206 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] 208 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
[15:11] 209 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
[15:11] 210 tn Heb “the hearts of the sons of man,” although here “sons of man” simply means “men” or “human beings.”
[15:12] 211 sn This is an understatement, the opposite being intended (a figure called tapeinosis). A scorner rejects any efforts to reform him.
[15:12] 212 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] 213 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] 214 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] 215 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] 217 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] 220 sn The “days” represent what happens on those days (metonymy of subject).
[15:15] 221 tn The contrast is between the “afflicted” and the “good of heart” (a genitive of specification, “cheerful/healthy heart/spirit/attitude”).
[15:15] 222 tn Or “evil”; or “catastrophic.”
[15:15] 223 tn “one with” is supplied.
[15:15] 224 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] 223 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] 224 sn Turmoil refers to anxiety; the fear of the
[15:16] 225 sn Not all wealth has turmoil with it. But the proverb is focusing on the comparison of two things – fear of the
[15:17] 226 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] 227 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] 229 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] 230 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] 231 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] 232 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] 232 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] 233 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] 234 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.
