Discovery BoxProverbs 18:1-19
Context18:1 One who has isolated himself 1 seeks his own desires; 2
he rejects 3 all sound judgment.
18:2 A fool takes no pleasure 4 in understanding
but only in disclosing 5 what is on his mind. 6
18:3 When a wicked person 7 arrives, contempt 8 shows up with him,
and with shame comes 9 a reproach.
18:4 The words of a person’s mouth are like 10 deep waters, 11
and 12 the fountain of wisdom 13 is like 14 a flowing brook. 15
18:5 It is terrible 16 to show partiality 17 to the wicked, 18
by depriving 19 a righteous man of justice.
18:6 The lips of a fool 20 enter into strife, 21
and his mouth invites 22 a flogging. 23
18:7 The mouth of a fool is his ruin,
and his lips are a snare for his life. 24
18:8 The words of a gossip 25 are like choice morsels; 26
they go down into the person’s innermost being. 27
18:9 The one who 28 is slack 29 in his work
is a brother 30 to one who destroys. 31
18:10 The name of the Lord 32 is like 33 a strong tower; 34
the righteous person runs 35 to it and is set safely on high. 36
18:11 The wealth 37 of a rich person is like 38 a strong city, 39
and it is like a high wall in his imagination. 40
18:12 Before destruction the heart 41 of a person is proud,
but humility comes 42 before honor. 43
18:13 The one who gives an answer 44 before he listens 45 –
that is his folly and his shame. 46
18:14 A person’s spirit 47 sustains him through sickness –
but who can bear 48 a crushed spirit? 49
18:15 The discerning person 50 acquires knowledge,
and the wise person 51 seeks 52 knowledge.
18:16 A person’s gift 53 makes room for him,
and leads him 54 before important people.
18:17 The first to state his case 55 seems 56 right,
until his opponent 57 begins to 58 cross-examine him. 59
18:18 A toss of a coin 60 ends 61 disputes,
and settles the issue 62 between strong opponents. 63
18:19 A relative 64 offended 65 is harder to reach than 66 a strong city,
and disputes are like the barred gates 67 of a fortified citadel. 68
[18:1] 1 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] 2 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] 3 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).
[18:2] 4 sn This expression forms an understatement (tapeinosis); the opposite is the point – he detests understanding or discernment.
[18:2] 5 tn The Hitpael infinitive construct בְּהִתְגַּלּוֹת (bÿhitgalot) functions nominally as the object of the preposition. The term means “reveal, uncover, betray.” So the fool takes pleasure “in uncovering” his heart.
[18:2] 6 tn Heb “his heart.” This is a metonymy meaning “what is on his mind” (cf. NAB “displaying what he thinks”; NRSV “expressing personal opinion”). This kind of person is in love with his own ideas and enjoys spewing them out (W. McKane, Proverbs [OTL], 515). It is the kind of person who would ask a question, not to learn, but to show everyone how clever he is (cf. TEV).
[18:3] 7 tc The MT has “a wicked [person].” Many commentators emend the text to רֶשַׁע (resha’, “wickedness”) which makes better parallelism with “shame” (W. McKane, Proverbs [OTL], 521; R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 112; C. H. Toy, Proverbs [ICC], 355; cf. NAB, NIV, NRSV). However, there is no external evidence for this emendation.
[18:3] 8 sn “Contempt” (בּוּז, buz) accompanies the wicked; “reproach” (חֶרְפָּה, kherpah) goes with shame. This reproach refers to the critical rebukes and taunts of the community against a wicked person.
[18:3] 9 tn The term “comes” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
[18:4] 10 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.
[18:4] 11 sn The metaphor “deep waters” indicates either that the words have an inexhaustible supply or that they are profound.
[18:4] 12 tn There is debate about the nature of the parallelism between lines 4a and 4b. The major options are: (1) synonymous parallelism, (2) antithetical parallelism (e.g., NAB, NIV, NCV) or (3) formal parallelism. Normally a vav (ו) would begin an antithetical clause; the structure and the ideas suggest that the second colon continues the idea of the first half, but in a parallel way rather than as additional predicates. The metaphors used in the proverb elsewhere describe the wise.
[18:4] 13 sn This is an implied comparison (hypocatastasis), the fountain of wisdom being the person who speaks. The Greek version has “fountain of life” instead of “wisdom,” probably influenced from 10:11.
[18:4] 14 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.
[18:4] 15 sn The point of this metaphor is that the wisdom is a continuous source of refreshing and beneficial ideas.
[18:5] 16 tn Heb “not good.” This is a figure known as tapeinosis, a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”
[18:5] 17 tn The idiom “lifting up the face of” (שְׂאֵת פְּנֵי, sÿ’et pÿne) means “to show partiality” in decisions (e.g., Deut 10:17; Mal 2:9); cf. CEV, NLT “to favor.” The verbal form is the Qal infinitive construct from נָשָׂא (nasa’), which functions as the subject of the clause.
[18:5] 18 tn Or “the guilty,” since in the second colon “righteous” can also be understood in contrast as “innocent” (cf. NRSV, TEV, NLT).
[18:5] 19 tn Heb “to turn aside” (so ASV); NASB “to thrust aside.” The second half of the verse may illustrate this reprehensible action. The Hiphil infinitive construct לְהַטּוֹת (lÿhatot) may serve either (1) as result, “showing partiality…so that the righteous are turned away,” or (2) as epexegetical infinitive, “showing partiality…by turning the righteous away.” The second is preferred in the translation. Depriving the innocent of their rights is a perversion of justice.
[18:6] 20 sn The “lips” is a metonymy of cause, meaning what the fool says. The “mouth” in the second colon is likewise a metonymy for speech, what comes out of the mouth.
[18:6] 21 sn “Strife” is a metonymy of cause, it is the cause of the beating or flogging that follows; “flogging” in the second colon is a metonymy of effect, the flogging is the effect of the strife. The two together give the whole picture.
[18:6] 22 tn Heb “calls for.” This is personification: What the fool says “calls for” a beating or flogging. The fool deserves punishment, but does not actually request it.
[18:6] 23 tn Heb “blows.” This would probably be physical beatings, either administered by the father or by society (e.g., also 19:25; Ps 141:5; cf. NAB, NIV, TEV, NLT). Today, however, “a beating” could be associated with violent criminal assault, whereas the context suggests punishment. Therefore “a flogging” is used in the translation, since that term is normally associated with disciplinary action.
[18:7] 24 tn Heb “his soul” (so KJV, NASB, NIV).
[18:8] 25 tn Or “slanderer”; KJV, NAB “talebearer”; ASV, NRSV “whisperer.”
[18:8] 26 tn The word כְּמִתְלַהֲמִים (kÿmitlahamim) occurs only here. It is related to a cognate verb meaning “to swallow greedily.” Earlier English versions took it from a Hebrew root הָלַם (halam, see the word לְמַהֲלֻמוֹת [lÿmahalumot] in v. 6) meaning “wounds” (so KJV). But the translation of “choice morsels” fits the idea of gossip better.
[18:8] 27 tn Heb “they go down [into] the innermost parts of the belly”; NASB “of the body.”
[18:9] 28 tn Heb “Also, the one who.” Many commentators and a number of English versions omit the word “also.”
[18:9] 29 tn The form מִתְרַפֶּה (mitrappeh) is the Hitpael participle, “showing oneself slack.” The verb means “to sink; to relax,” and in the causative stem “to let drop” the hands. This is the lazy person who does not even try to work.
[18:9] 30 sn These two troubling types, the slacker and the destroyer, are closely related.
[18:9] 31 tn Heb “possessor of destruction.” This idiom means “destroyer” (so ASV); KJV “a great waster”; NRSV “a vandal.”
[18:10] 32 sn The “name of the
[18:10] 33 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.
[18:10] 34 tn Heb “a tower of strength,” with “strength” regarded as attributive by most English versions. The metaphor “strong tower” indicates that God is a secure refuge. The figure is qualified in the second colon.
[18:10] 35 sn The metaphor of “running” to the
[18:10] 36 tn Heb “is high” or “is inaccessible.” This military-type expression stresses the effect of the trust – security, being out of danger (see HALOT 1305 s.v. שׂגב). Other scriptures will supply the ways that God actually protects people who trust him.
[18:11] 37 sn This proverb forms a contrast with the previous one. The rich, unlike the righteous, trust in wealth and not in God.
[18:11] 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.
[18:11] 39 tn Heb “city of his strength”; NIV “fortified city.” This term refers to their place of refuge, what they look to for security and protection in time of trouble.
[18:11] 40 tc The MT reads בְּמַשְׂכִּיתוֹ (bÿmaskito, “in his imaginations”). The LXX, Tg. Prov 18:11, and the Latin reflect בִּמְשֻׂכָּתוֹ (bimsukato, “like a fence [or, high wall]”) that is, wealth provides protection. The MT reading, on the other hand, suggests that this security is only in the mind.
[18:12] 41 sn The term “heart” is a metonymy of subject, referring to the seat of the spiritual and intellectual capacities – the mind, the will, the motivations and intentions. Proud ambitions and intentions will lead to a fall.
[18:12] 42 tn Heb “[is] before honor”; cf. CEV “humility leads to honor.”
[18:12] 43 sn The way to honor is through humility (e.g., Prov 11:2; 15:33; 16:18). The humility and exaltation of Jesus provides the classic example (Phil 2:1-10).
[18:13] 44 tn Heb “returns a word”; KJV “He that answereth a matter.”
[18:13] 45 sn Poor listening and premature answering indicate that the person has a low regard for what the other is saying, or that he is too absorbed in his own ideas. The Mishnah lists this as the second characteristic of the uncultured person (m. Avot 5:7).
[18:13] 46 tn Heb “it is folly to him and shame.” The verse uses formal parallelism, with the second colon simply completing the thought of the first.
[18:14] 47 tn Heb “the spirit of a man.” Because the verb of this clause is a masculine form, some have translated this line as “with spirit a man sustains,” but that is an unnecessary change.
[18:14] 48 sn This is a rhetorical question, asserting that very few can cope with depression.
[18:14] 49 sn The figure of a “crushed spirit” (ASV, NAB, NCV, NRSV “a broken spirit,” comparing depression to something smashed or crushed) suggests a broken will, a loss of vitality, despair, and emotional pain. In physical sickness one can fall back on the will to live; but in depression even the will to live is gone.
[18:15] 50 tn Heb “discerning heart.” The term “heart” is a synecdoche of part (= heart) for the whole (= person); cf. TEV, NLT “intelligent people.” By paralleling “heart” and “ear” the proverb stresses the full acquisition of knowledge. The “ear” listens to instruction, and the heart considers what is heard to acquire knowledge.
[18:15] 51 tn Heb “the ear of the wise.” The term “ear” is a synecdoche of part (= ear) for the whole (= person): “wise person.”
[18:15] 52 sn This line features a mixed metaphor: The “ear” is pictured “seeking.” The “ear of the wise” actually means the wise person’s capacity to hear, and so the wise are seeking as they hear.
[18:16] 53 sn The Hebrew term translated “gift” is a more general term than “bribe” (שֹׁחַד, shokhad), used in 17:8, 23. But it also has danger (e.g., 15:27; 21:14), for by giving gifts one might learn how influential they are and use them for bribes. The proverb simply states that a gift can expedite matters.
[18:16] 54 sn The two verbs here show a progression, helping to form the synthetic parallelism. The gift first “makes room” (יַרְחִיב, yarkhiv) for the person, that is, extending a place for him, and then “ushers him in” (יַנְחֵנּוּ, yakhenu) among the greats.
[18:17] 55 tn Heb “in his legal case”; NAB “who pleads his case first.”
[18:17] 56 tn The term “seems” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness (cf. KJV “seemeth”).
[18:17] 57 tn Heb “his neighbor”; NRSV “the other.”
[18:17] 58 tn Heb “comes and.” The Kethib is the imperfect יָבֹא (yavo’), and the Qere is the conjunction with the participle/perfect tense form וּבָא (uva’). The latter is reflected in most of the ancient versions. There is not an appreciable difference in the translations, except for the use of the conjunction.
[18:17] 59 sn The proverb is a continuous sentence teaching that there must be cross-examination to settle legal disputes. There are two sides in any disputes, and so even though the first to present his case sounds right, it must be challenged. The verb הָקַר (haqar, translated “cross-examines”) is used for careful, diligent searching and investigating to know something (e.g., Ps 139:1).
[18:18] 60 tn Heb “casting the lot.” Because modern readers are not familiar with the ancient practice of casting lots, the image of the coin toss to decide an issue has been employed in the translation (cf. CEV “drawing straws”). Although the casting of lots is often compared to throwing dice, the translation “throwing dice ends disputes” in this context could be misunderstood to mean “participating in a game of dice ends disputes.”
[18:18] 61 tn The verb יַשְׁבִּית (yashbit) is the Hiphil imperfect from שָׁבַת (shavat), meaning “to cause to cease; to bring to an end; to end”; cf. NIV “settles disputes.” The assumption behind this practice and this saying is that providence played the determining role in the casting of lots. If both parties accepted this, then the issue could be resolved.
[18:18] 62 tn Heb “makes a separation” or “decides.” In the book of Proverbs this verb often has a negative connotation, such as separating close friends (e.g., 16:9). But here it has a positive nuance: Opponents are “separated” by settling the issue.
[18:18] 63 tn The word is the adjective, “mighty” (so KJV, NAB, NASB) used here substantivally as the object of the preposition.
[18:19] 64 tn Heb “brother,” but this is not limited to actual siblings (cf. NRSV “an ally”; CEV, NLT “friend”).
[18:19] 65 tn The Niphal participle from פָּשַׁע (pasha’) modifies “brother”: a brother transgressed, offended, sinned against.
[18:19] 66 tc The LXX has a clear antithetical proverb here: “A brother helped is like a stronghold, but disputes are like bars of a citadel.” Accordingly, the editors of BHS propose מוֹשִׁיעַ (moshia’) instead of נִפְשָׁע (nifsha’, so also the other versions and the RSV). But since both lines use the comparison with a citadel (fortified/barred), the antithesis is problematic.
[18:19] 67 tn Heb “bars,” but this could be understood to mean “taverns,” so “barred gates” is employed in the translation.
[18:19] 68 sn The proverb is talking about changing a friend or a relative into an enemy by abuse or strife – the bars go up, as it were. And the “walls” that are erected are not easily torn down.
