Proverbs 16:1-4
Context16:1 The intentions of the heart 1 belong to a man, 2
but the answer of the tongue 3 comes from 4 the Lord. 5
16:2 All a person’s ways 6 seem right 7 in his own opinion, 8
but the Lord evaluates 9 the motives. 10
16:3 Commit 11 your works 12 to the Lord,
and your plans will be established. 13
16:4 The Lord works 14 everything for its own ends 15 –
even the wicked for the day of disaster. 16
[16:1] 1 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] 2 tn Heb “[are] to a man.”
[16:1] 3 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] 4 sn The contrasting prepositions enhance the contrasting ideas – the ideas belong to people, but the words come from the
[16:1] 5 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
[16:2] 6 tn Heb “ways of a man.”
[16:2] 7 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] 8 tn Heb “in his eyes.”
[16:2] 9 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] 10 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] 11 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] 12 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] 13 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
[16:4] 14 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] 15 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] 16 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.