Discovery BoxProverbs 19:8-29
Context19:8 The one who acquires wisdom 1 loves himself; 2
the one who preserves understanding will prosper. 3
19:9 A false witness will not go unpunished,
and the one who spouts out 4 lies will perish. 5
19:10 Luxury is not appropriate 6 for a fool; 7
how much less for a servant to rule over princes! 8
19:11 A person’s wisdom 9 makes him slow to anger, 10
and it is his glory 11 to overlook 12 an offense.
19:12 A king’s wrath is like 13 the roar of a lion, 14
but his favor is like dew on the grass. 15
19:13 A foolish child 16 is the ruin of his father,
and a contentious wife 17 is like 18 a constant dripping. 19
19:14 A house and wealth are inherited from parents, 20
but a prudent wife 21 is from the Lord.
19:15 Laziness brings on 22 a deep sleep, 23
and the idle person 24 will go hungry. 25
19:16 The one who obeys commandments guards 26 his life;
the one who despises his ways 27 will die. 28
19:17 The one who is gracious 29 to the poor lends 30 to the Lord,
and the Lord 31 will repay him 32 for his good deed. 33
19:18 Discipline your child, for 34 there is hope,
but do not set your heart 35 on causing his death. 36
19:19 A person with great anger bears the penalty, 37
but if you deliver him from it once, you will have to do it again. 38
19:20 Listen to advice 39 and receive discipline,
that 40 you may become wise 41 by the end of your life. 42
19:21 There are many plans 43 in a person’s mind, 44
but it 45 is the counsel 46 of the Lord which will stand.
19:22 What is desirable 47 for a person is to show loyal love, 48
and a poor person is better than a liar. 49
19:23 Fearing the Lord 50 leads 51 to life, 52
and one who does so will live 53 satisfied; he will not be afflicted 54 by calamity.
19:24 The sluggard plunges 55 his hand in the dish,
and he will not even bring it back to his mouth! 56
19:25 Flog 57 a scorner, and as a result the simpleton 58 will learn prudence; 59
correct a discerning person, and as a result he will understand knowledge. 60
19:26 The one who robs 61 his father 62 and chases away his mother
is a son 63 who brings shame and disgrace.
19:27 If you stop listening to 64 instruction, my child,
you will stray 65 from the words of knowledge.
19:28 A crooked witness 66 scorns justice,
and the mouth of the wicked devours 67 iniquity.
19:29 Judgments 68 are prepared for scorners,
and floggings for the backs of fools.
[19:8] 1 tn Heb “heart.” Most English versions translate as “wisdom,” but cf. NAB “intelligence.” This refers to a mind that works (e.g., Prov 7:7; 9:4).
[19:8] 2 tn Heb “his own soul.” The expression “loves his soul” means that he is paying attention to his needs or taking care of his life (cf. NAB “is his own best friend”). This expression works with its parallel to provide the whole idea: “loving the soul” is the metonymy of the cause for prospering, and “prospering” is the metonymy of the effect (of loving).
[19:8] 3 tn Heb “finds good” (similar KJV, NASB); NCV “will succeed.” The MT reads לִמְצֹא (limtso’), a Qal infinitive construct. The LXX (as well as the other major early versions) renders it as a future, which reflects a Vorlage of יִמְצָא (yimtsa’). The infinitive is used here in a modal sense, meaning “is destined to” or “is certain of” finding good in life.
[19:9] 4 tn Heb “breathes out”; NAB “utters”; NIV “pours out.”
[19:9] 5 sn The verse is the same as v. 5, except that the last word changes to the verb “will perish” (cf. NCV “will die”; CEV, NLT “will be destroyed”; TEV “is doomed”).
[19:10] 6 tn The form נָאוֶה (na’veh) is an adjective meaning “seemly; comely” in the older English versions like KJV, ASV, “fitting” in more recent ones (e.g., NASB, NIV, NRSV). The verbal root נוֹה only occurs in the Pilel stem; but it also has the basic meaning of “being fitting; being comely.” In this sentence the form is a predicate adjective.
[19:10] 7 sn The verse is simply observing two things that are misfits. It is not concerned with a fool who changes and can handle wealth, or a servant who changes to become a nobleman. It is focused on things that are incongruous.
[19:10] 8 sn In the ancient world the prince would be trained for his rule (hence, one of the original purposes of Proverbs). A slave ruling over princes would be arrogant and cruel, or foolish and unwise. For other unbearable things, e.g., 11:22; 17:7; 26:1; and 30:21-23.
[19:11] 9 tn Or “prudence,” the successful use of wisdom in discretion. Cf. NAB, NRSV, NLT “good sense.”
[19:11] 10 tn The Hiphil perfect of אָרַךְ (’arakh, “to be long”) means “to make long; to prolong.” Patience and slowness to anger lead to forgiveness of sins.
[19:11] 11 sn “Glory” signifies the idea of beauty or adornment. D. Kidner explains that such patience “brings out here the glowing colours of a virtue which in practice may look drably unassertive” (Proverbs [TOTC], 133).
[19:11] 12 tn Heb “to pass over” (so KJV, ASV); NCV, TEV “ignore.” The infinitive construct עֲבֹר (’avor) functions as the formal subject of the sentence. This clause provides the cause, whereas the former gave the effect – if one can pass over an offense there will be no anger.
[19:12] 13 sn The verse contrasts the “rage” of the king with his “favor” by using two similes. The first simile presents the king at his most dangerous – his anger (e.g., 20:2; Amos 3:4). The second simile presents his favor as beneficial for life (e.g., 16:14-15; 28:15).
[19:12] 14 tn Heb “is a roaring like a lion.”
[19:12] 15 sn The proverb makes an observation about a king’s power to terrify or to refresh. It advises people to use tact with a king.
[19:13] 16 tn Heb “a foolish son” (so KJV, NAB, NIV, CEV); NRSV “a stupid child.”
[19:13] 17 tn Heb “the contentions of a wife” (so KJV, NASB); NAB “the nagging of a wife.” The genitive could be interpreted (1) as genitive of source or subjective genitive – she is quarreling; or (2) it could be a genitive of specification, making the word “contentions” a modifier, as in the present translation.
[19:13] 18 tn Heb “is a constant dripping.” The term “like” does not appear in the Hebrew but is supplied in the translation for the sake of clarity. The metaphor pictures water dropping (perhaps rain through the roof, cf. NRSV, CEV) in a continuous flow: It is annoying and irritating (e.g., Prov 27:15-16).
[19:13] 19 tc The LXX makes this moralistic statement for 13b: “vows paid out of hire of a harlot are not pure.” It is not based on the MT and attempts to reconstruct a text using this have been unsuccessful.
[19:14] 20 tn Heb “inheritance of fathers” (so KJV, ASV, NASB).
[19:14] 21 sn This statement describes a wife who has a skillful use of knowledge and discretion that proves to be successful. This contrasts with the preceding verse. The proverb is not concerned about unhappy marriages or bad wives (both of which exist); it simply affirms that when a marriage works out well one should credit it as a gift from God.
[19:15] 22 tn Heb “causes to fall” or “casts”; NAB “plunges…into.”
[19:15] 23 tn Or “complete inactivity”; the word תַּרְדֵּמָה (tardemah) can refer to a physical “deep sleep” (e.g., Gen 2:21; Jonah 1:5, 6); but it can also be used figuratively for complete inactivity, as other words for “sleep” can. Here it refers to lethargy or debility and morbidness.
[19:15] 24 tn The expression וְנֶפֶשׁ רְמִיָּה (vÿnefesh rÿmiyyah) can be translated “the soul of deceit” or “the soul of slackness.” There are two identical feminine nouns, one from the verb “beguile,” and the other from a cognate Arabic root “grow loose.” The second is more likely here in view of the parallelism (cf. NIV “a shiftless man”; NAB “the sluggard”). One who is slack, that is, idle, will go hungry.
[19:15] 25 sn The two lines are related in a metonymical sense: “deep sleep” is the cause of going hungry, and “going hungry” is the effect of deep sleep.
[19:16] 26 tn The verb שָׁמַר (shamar) is repeated twice in this line but with two different senses, creating a polysemantic wordplay: “he who obeys/keeps (ֹֹשׁמֵר, shomer) the commandment safeguards/keeps (שֹׁמֵר, shomer) his life.”
[19:16] 27 sn The expression his ways could refer either (1) to the conduct of the individual himself, or (2) to the commandments as the
[19:16] 28 tc The Kethib is יָוְמֻת (yavmut), “will be put to death,” while the Qere reads יָמוּת (yamut, “will die”). The Qere is the preferred reading and is followed by most English versions.
[19:17] 29 sn The participle חוֹנֵן (khonen, “shows favor to”) is related to the word for “grace.” The activity here is the kind favor shown poor people for no particular reason and with no hope of repayment. It is literally an act of grace.
[19:17] 30 tn The form מַלְוֵה (malveh) is the Hiphil participle from לָוָה (lavah) in construct; it means “to cause to borrow; to lend.” The expression here is “lender of the
[19:17] 31 tn Heb “he.” The referent of the 3rd person masculine singular pronoun is “the
[19:17] 32 sn The promise of reward does not necessarily mean that the person who gives to the poor will get money back; the rewards in the book of Proverbs involve life and prosperity in general.
[19:17] 33 tn Heb “and his good deed will repay him.” The word גְּמֻלוֹ (gÿmulo) could be (1) the subject or (2) part of a double accusative of the verb. Understanding it as part of the double accusative makes better sense, for then the subject of the verb is God. How “his deed” could repay him is not immediately obvious.
[19:18] 34 tn The translation understands כִּי (ki) as causal. Some prefer to take כִּי as temporal and translate, “while there is hope” (so KJV, NASB, NCV, NRSV, NLT), meaning that discipline should be administered when the child is young and easily guided. In the causal reading of כִּי, the idea seems to be that children should be disciplined because change is possible due to their youth and the fact that they are not set in their ways.
[19:18] 35 tn The expression “do not lift up your soul/life” to his death may mean (1) “do not set your heart” on his death (cf. ASV, NAB, NASB, NRSV), or it may mean (2) “do not be a willing partner” (cf. NIV). The parent is to discipline a child, but he is not to take it to the extreme and destroy or kill the child.
[19:18] 36 tn The Hiphil infinitive construct הֲמִיתוֹ (hamito) means “taking it to heart” in this line. The traditional rendering was “and let not your soul spare for his crying.” This involved a different reading than “causing his death” (J. H. Greenstone, Proverbs, 206-7).
[19:19] 37 sn The Hebrew word means “indemnity, fine”; this suggests that the trouble could be legal, and the angry person has to pay for it.
[19:19] 38 tn The second colon of the verse is very difficult, and there have been many proposals as to its meaning: (1) “If you save [your enemy], you will add [good to yourself]”; (2) “If you save [your son by chastening], you may continue [chastisement and so educate him]”; (3) “If you deliver [him by paying the fine for him once], you will have to do it again”; (4) “If you save [him this time], you will have to increase [the punishment later on].” All interpretations have to supply a considerable amount of material (indicated by brackets). Many English versions are similar to (3).
[19:20] 39 sn The advice refers in all probability to the teachings of the sages that will make one wise.
[19:20] 40 tn The proverb is one continuous thought, but the second half of the verse provides the purpose for the imperatives of the first half.
[19:20] 41 tn The imperfect tense has the nuance of a final imperfect in a purpose clause, and so is translated “that you may become wise” (cf. NAB, NRSV).
[19:20] 42 tn Heb “become wise in your latter end” (cf. KJV, ASV) which could obviously be misunderstood.
[19:21] 43 sn The plans (from the Hebrew verb חָשַׁב [khashav], “to think; to reckon; to devise”) in the human heart are many. But only those which God approves will succeed.
[19:21] 44 tn Heb “in the heart of a man” (cf. NAB, NIV). Here “heart” is used for the seat of thoughts, plans, and reasoning, so the translation uses “mind.” In contemporary English “heart” is more often associated with the seat of emotion than with the seat of planning and reasoning.
[19:21] 45 tn Heb “but the counsel of the
[19:21] 46 tn The antithetical parallelism pairs “counsel” with “plans.” “Counsel of the
[19:22] 47 tn Heb “the desire of a man” (so KJV). The noun in construct is תַּאֲוַת (ta’avat), “desire [of].” Here it refers to “the desire of a man [= person].” Two problems surface here, the connotation of the word and the kind of genitive. “Desire” can also be translated “lust,” and so J. H. Greenstone has “The lust of a man is his shame” (Proverbs, 208). But the sentence is more likely positive in view of the more common uses of the words. “Man” could be a genitive of possession or subjective genitive – the man desires loyal love. It could also be an objective genitive, meaning “what is desired for a man.” The first would be the more natural in the proverb, which is showing that loyal love is better than wealth.
[19:22] 48 tn Heb “[is] his loyal love”; NIV “unfailing love”; NRSV “loyalty.”
[19:22] 49 sn The second half of the proverb presents the logical inference: The liar would be without “loyal love” entirely, and so poverty would be better than this. A poor person who wishes to do better is preferable to a person who makes promises and does not keep them.
[19:23] 50 tn Heb “the fear of the
[19:23] 51 tn The term “leads” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and style.
[19:23] 52 tn Here “life” is probably a metonymy of subject for “blessings and prosperity in life.” The plural form often covers a person’s “lifetime.”
[19:23] 53 tn The subject of this verb is probably the one who fears the
[19:23] 54 tn Heb “he will not be visited” (so KJV, ASV). The verb פָּקַד (paqad) is often translated “visit.” It describes intervention that will change the destiny. If God “visits” it means he intervenes to bless or to curse. To be “visited by trouble” means that calamity will interfere with the course of life and change the direction or the destiny. Therefore this is not referring to a minor trouble that one might briefly experience. A life in the
[19:24] 55 tn Heb “buries” (so many English versions); KJV “hideth”; NAB “loses.”
[19:24] 56 sn This humorous portrayal is an exaggeration; but the point is that laziness can overcome hunger. It would have a wider application for anyone who would start a project and then lack the interest or energy to finish it (R. N. Whybray, Proverbs [CBC], 111). Ibn Ezra proposes that the dish was empty, because the sluggard was too lazy to provide for himself.
[19:25] 57 tn The Hiphil imperfect תַּכֶּה (takeh) is followed by another imperfect. It could be rendered: “strike a scorner [imperfect of instruction] and a simpleton will become prudent.” But the first of the parallel verbs can also be subordinated to the second as a temporal or conditional clause. Some English versions translate “beat” (NAB “if you beat an arrogant man”), but this could be understood to refer to competition rather than physical punishment. Therefore “flog” has been used in the translation, since it is normally associated with punishment or discipline.
[19:25] 58 sn Different people learn differently. There are three types of people in this proverb: the scorner with a closed mind, the simpleton with an empty mind, and the discerning person with an open mind (D. Kidner, Proverbs [TOTC], 135). The simpleton learns by observing a scoffer being punished, even though the punishment will have no effect on the scoffer.
[19:25] 59 sn The word is related to “shrewdness” (cf. 1:4). The simpleton will learn at least where the traps are and how to avoid them.
[19:25] 60 tn The second half begins with הוֹכִיחַ (hokhiakh), the Hiphil infinitive construct. This parallels the imperfect tense beginning the first half; it forms a temporal or conditional clause as well, so that the main verb is “he will understand.”
[19:26] 61 tn The construction joins the Piel participle מְשַׁדֶּד (mÿshaded, “one who robs”) with the Hiphil imperfect יַבְרִיחַ (yavriakh, “causes to flee” = chases away). The imperfect given a progressive imperfect nuance matches the timeless description of the participle as a substantive.
[19:26] 62 sn “Father” and “mother” here represent a stereotypical word pair in the book of Proverbs, rather than describing separate crimes against each individual parent. Both crimes are against both parents.
[19:26] 63 tn The more generic “child” does not fit the activities described in this verse and so “son” is retained in the translation. In the ancient world a “son” was more likely than a daughter to behave as stated. Such behavior may reflect the son wanting to take over his father’s lands prematurely.
[19:27] 64 tn Heb “Stop listening…!” The infinitive construct לִשְׁמֹעַ (lishmoa’) functions as the direct object of the imperative: “stop heeding [or, listening to].” Of course in this proverb which shows the consequences of doing so, this is irony. The sage is instructing not to stop. The conditional protasis construction does not appear in the Hebrew but is supplied in the translation.
[19:27] 65 tn The second line has an infinitive construct לִשְׁגוֹת (lishgot), meaning “to stray; to go astray; to err.” It indicates the result of the instruction – stop listening, and as a result you will go astray. The LXX took it differently: “A son who ceases to attend to discipline is likely to stray from words of knowledge.” RSV sees the final clause as the purpose of the instructions to be avoided: “do not listen to instructions to err.”
[19:28] 66 tn Heb “a witness who is worthless and wicked” (עֵד בְּלִיַּעַל, ’ed beliyya’al). Cf. KJV “an ungodly witness”; NAB “an unprincipled witness”; NCV “an evil witness”; NASB “a rascally witness.”
[19:28] 67 tn The parallel line says the mouth of the wicked “gulps down” or “swallows” (יְבַלַּע, yÿvala’) iniquity. The verb does not seem to fit the line (or the proverb) very well. Some have emended the text to יַבִּיעַ (yavia’, “gushes”) as in 15:28 (cf. NAB “pours out”). Driver followed an Arabic balaga to get “enunciates,” which works well with the idea of a false witness (W. McKane, Proverbs [OTL], 529). As it stands, however, the line indicates that in what he says the wicked person accepts evil – and that could describe a false witness.
[19:29] 68 tc Some (cf. NAB) suggest emending the MT’s “judgments” (from שָׁפַט, shafat) to “rods” (from שָׁבַט, shavat); however, this is not necessary if the term in the MT is interpreted figuratively. The LXX “scourges” might reflect a different Vorlage, but it also could have been an interpretive translation from the same text. “Judgments” is a metonymy of cause and refers to the punishment that the scoffer is to receive.
