Discovery BoxProverbs 15:20-33
Context15:20 A wise child 1 brings joy to his father,
but a foolish person 2 despises 3 his mother.
15:21 Folly is a joy to one who lacks sense, 4
but one who has understanding 5 follows an upright course. 6
15:22 Plans fail 7 when there is no counsel,
but with abundant advisers they are established. 8
15:23 A person has joy 9 in giving an appropriate answer, 10
and a word at the right time 11 – how good it is!
15:24 The path of life is upward 12 for the wise person, 13
to 14 keep him from going downward to Sheol. 15
15:25 The Lord tears down the house of the proud, 16
but he maintains the boundaries of the widow. 17
15:26 The Lord abhors 18 the plans 19 of the wicked, 20
but pleasant words 21 are pure. 22
15:27 The one who is greedy for gain 23 troubles 24 his household, 25
but whoever hates bribes 26 will live.
15:28 The heart of the righteous considers 27 how 28 to answer, 29
but the mouth of the wicked pours out evil things. 30
15:29 The Lord is far 31 from the wicked,
but he hears 32 the prayer of the righteous. 33
15:30 A bright look 34 brings joy to the heart,
and good news gives health to the body. 35
15:31 The person 36 who hears the reproof that leads to life 37
is at home 38 among the wise. 39
15:32 The one who refuses correction despises himself, 40
but whoever hears 41 reproof acquires understanding. 42
15:33 The fear of the Lord provides wise instruction, 43
and before honor comes humility. 44
[15:20] 2 tn Heb “a fool of a man,” a genitive of specification.
[15:20] 3 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] 4 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] 5 tn Heb “a man of understanding” (so KJV, NIV); NLT “a sensible person.”
[15:21] 6 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] 7 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] 8 sn The proverb says essentially the same thing as 11:14, but differently.
[15:23] 9 tn Heb “joy to the man” or “the man has joy.”
[15:23] 10 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] 11 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] 12 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] 13 tn Heb “to the wise [man],” because the form is masculine.
[15:24] 14 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] 15 tn Heb “to turn from Sheol downward”; cf. NAB “the nether world below.”
[15:25] 16 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] 17 sn The
[15:26] 18 tn Heb “an abomination of the
[15:26] 19 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] 20 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] 21 sn The contrast is between the “thoughts” and the “words.” The thoughts that are designed to hurt people the
[15:26] 22 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] 23 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] 24 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
[15:27] 25 tn Heb “his house.”
[15:27] 26 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] 27 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] 28 tn The word “how” is supplied in the translation for stylistic reasons.
[15:28] 29 tc The LXX reads: “the hearts of the righteous meditate faithfulness.”
[15:28] 30 sn The form is plural. What they say (the “mouth” is a metonymy of cause) is any range of harmful things.
[15:29] 31 sn To say that the
[15:29] 32 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
[15:29] 33 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] 34 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] 35 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] 36 tn Heb “ear” (so KJV, NRSV). The term “ear” is a synecdoche of part (= ear) for the whole (= person).
[15:31] 37 tn “Life” is an objective genitive: Reproof brings or preserves life. Cf. NIV “life-giving rebuke”; NLT “constructive criticism.”
[15:31] 38 tn Heb “lodges.” This means to live with, to be at home with.
[15:31] 39 sn The proverb is one full sentence; it affirms that a teachable person is among the wise.
[15:32] 40 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] 41 tn Or “heeds” (so NAB, NIV); NASB “listens to.”
[15:32] 42 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] 43 tn Heb “[is] instruction of wisdom” (KJV and NASB similar). The noun translated “wisdom” is an attributive genitive: “wise instruction.”
[15:33] 44 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
