Discovery BoxProverbs 16:1-7
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
16:5 The Lord abhors 17 every arrogant person; 18
rest assured 19 that they will not go unpunished. 20
16:6 Through loyal love and truth 21 iniquity is appeased; 22
through fearing the Lord 23 one avoids 24 evil. 25
[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.
[16:5] 17 tn Heb “an abomination of the
[16:5] 18 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] 19 tn Heb “hand to hand.” This idiom means “you can be assured” (e.g., Prov 11:21).
[16:5] 20 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
[16:6] 21 sn These two words are often found together to form a nominal hendiadys: “faithful loyal love.” The couplet often characterize the
[16:6] 22 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] 23 tn Heb “fear of the
[16:6] 24 tn Heb “turns away from”; NASB “keeps away from.”
[16:6] 25 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
[16:7] 26 tn Heb “ways of a man.”
[16:7] 27 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
[16:7] 28 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
[16:7] 29 tn Heb “even his enemies he makes to be at peace with him.”
