Discovery BoxProverbs 20:1-22
Context20:1 Wine 1 is a mocker 2 and strong drink is a brawler;
whoever goes astray by them is not wise. 3
20:2 The king’s terrifying anger 4 is like the roar of a lion;
whoever provokes him 5 sins against himself. 6
20:3 It is an honor for a person 7 to cease 8 from strife,
but every fool quarrels. 9
20:4 The sluggard will not plow 10 during the planting season, 11
so at harvest time he looks 12 for the crop 13 but has nothing.
20:5 Counsel 14 in a person’s heart 15 is like 16 deep water, 17
but an understanding person 18 draws it out.
20:6 Many people profess their loyalty, 19
but a faithful person 20 – who can find? 21
20:7 The righteous person 22 behaves in integrity; 23
blessed are his children after him. 24
20:8 A king sitting on the throne to judge 25
separates out 26 all evil with his eyes. 27
20:9 Who can say, 28 “I have kept my heart clean; 29
I am pure 30 from my sin”?
20:10 Diverse weights and diverse measures 31 –
the Lord abhors 32 both of them.
20:11 Even a young man 33 is known 34 by his actions,
whether his activity is pure and whether it is right. 35
20:12 The ear that hears and the eye that sees 36 –
the Lord has made them both. 37
20:13 Do not love sleep, 38 lest you become impoverished;
open your eyes so that 39 you might be satisfied with food. 40
20:14 “It’s worthless! It’s worthless!” 41 says the buyer, 42
but when he goes on his way, he boasts. 43
20:15 There is gold, and an abundance of rubies,
but 44 words of knowledge 45 are like 46 a precious jewel.
20:16 Take a man’s 47 garment 48 when he has given security for a stranger, 49
and when he gives surety for strangers, 50 hold him 51 in pledge.
20:17 Bread gained by deceit 52 tastes sweet to a person, 53
but afterward his mouth will be filled with gravel. 54
20:18 Plans 55 are established by counsel,
so 56 make war 57 with guidance.
20:19 The one who goes about gossiping 58 reveals secrets;
therefore do not associate 59 with someone who is always opening his mouth. 60
20:20 The one who curses 61 his father and his mother,
his lamp 62 will be extinguished in the blackest 63 darkness.
20:21 An inheritance gained easily 64 in the beginning
will not be blessed 65 in the end. 66
[20:1] 1 sn The drinks are wine and barley beer (e.g., Lev 10:9; Deut 14:26; Isa 28:7). These terms here could be understood as personifications, but better as metonymies for those who drink wine and beer. The inebriated person mocks and brawls.
[20:1] 2 tn The two participles לֵץ (lets, “mocker”) and הֹמֶה (homeh, “brawler”) are substantives; they function as predicates in the sentence. Excessive use of intoxicants excites the drinker to boisterous behavior and aggressive attitudes – it turns them into mockers and brawlers.
[20:1] 3 sn The proverb does not prohibit the use of wine or beer; in fact, strong drink was used at festivals and celebrations. But intoxication was considered out of bounds for a member of the covenant community (e.g., 23:20-21, 29-35; 31:4-7). To be led astray by their use is not wise.
[20:2] 4 tn Heb “the terror of a king” (so ASV, NASB); The term “terror” is a metonymy of effect for cause: the anger of a king that causes terror among the people. The term “king” functions as a possessive genitive: “a king’s anger” (cf. NIV “A king’s wrath”; NLT “The king’s fury”).
[20:2] 5 tn The verb מִתְעַבְּרוֹ (mit’abbÿro) is problematic; in the MT the form is the Hitpael participle with a pronominal suffix, which is unusual, for the direct object of this verb usually takes a preposition first: “is angry with.” The LXX rendered it “angers [or, irritates].”
[20:2] 6 sn The expression “sins against himself” has been taken by some to mean “forfeits his life” (so NAB, NASB, NIV, NRSV) or “endangers his life” (cf. NCV, NLT). That may be the implication of getting oneself in trouble with an angry king (cf. TEV “making him angry is suicide”).
[20:3] 8 tn Heb “cessation” (שֶׁבֶת, shevet); NAB “to shun strife”; NRSV “refrain from strife.”
[20:3] 9 tn Heb “breaks out.” The Hitpael of the verb גָּלַע (gala’, “to expose; to lay bare”) means “to break out; to disclose oneself,” and so the idea of flaring up in a quarrel is clear. But there are also cognate connections to the idea of “showing the teeth; snarling” and so quarreling viciously.
[20:4] 10 sn The act of plowing is put for the whole process of planting a crop.
[20:4] 11 tn Heb “in the autumn”; ASV “by reason of the winter.” The noun means “autumn, harvest time.” The right time for planting was after the harvest and the rainy season of autumn and winter began.
[20:4] 12 tn The Piel of the verb שָׁאַל (sha’al, “to ask”) means “to beg” or “to inquire carefully.” At the harvest time he looks for produce but there is none. The Piel might suggest, however, that because he did not plant, or did not do it at the right time, he is reduced to begging and will have nothing (cf. KJV, ASV; NASB “he begs during the harvest”).
[20:4] 13 tn The phrase “for the crop” does not appear in the Hebrew but is implied; it is supplied in the translation for the sake of clarity.
[20:5] 14 sn The noun means “advice, counsel”; it can have the connotation of planning or making decisions. Those with understanding can sort out plans.
[20:5] 15 tn Heb “in the heart of a man”; NRSV “in the human mind.”
[20:5] 16 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.
[20:5] 17 sn The motives or plans of a person are “difficult to fathom”; it takes someone with understanding to discover and surface them (the verb in the last colon continues the figure with the sense of bringing the plans to the surface and sorting them out).
[20:5] 18 tn Heb “a man of understanding”; TEV “someone with insight”; NLT “the wise.”
[20:6] 19 tn Heb “many a man calls/proclaims a man of his loyal love.” The Syriac and Tg. Prov 20:6 render the verb as passive: “many are called kind.” Other suggestions include: “most men meet people who will do them occasional kindnesses” (RSV); “many men profess friendship” (C. H. Toy, Proverbs [ICC], 384); “many men invite only the one who has shown them kindness.” The simplest interpretation in this context is “many proclaim [themselves to be] a kind person (= a loyal friend).” The contrast is between many who claim to be loyal friends and the one who actually proves to be faithful.
[20:6] 20 tn The shift to the expression “a man of faithfulness[es]” in the second line indicates that of all those who claim to show faithful love, it is rare to find one who is truly reliable (as the word אֱמוּנִים [’emunim] indicates clearly); cf. NAB, NRSV “one worthy of trust.”
[20:6] 21 sn The point of the rhetorical question is that a truly faithful friend is very difficult to find.
[20:7] 22 sn Two terms describe the subject of this proverb: “righteous” and “integrity.” The first describes the person as a member of the covenant community who strives to live according to God’s standards; the second emphasizes that his lifestyle is blameless.
[20:7] 23 tn Heb “walks in his integrity” (so NASB); cf. NIV “leads a blameless life.” The Hitpael participle of הָלַךְ (halakh) means “to walk about; to walk to and fro.” The idiom of walking representing living is intensified here in this stem. This verbal stem is used in scripture to describe people “walking with” God.
[20:7] 24 sn The nature and the actions of parents have an effect on children (e.g., Exod 20:4-6); if the parents are righteous, the children will enjoy a blessing – the respect and the happiness which the parent reflects on them.
[20:8] 25 tn The infinitive construct is דִּין; it indicates purpose, “to judge” (so NIV, NCV) even though it does not have the preposition with it.
[20:8] 26 tn The second line uses the image of winnowing (cf. NIV, NRSV) to state that the king’s judgment removes evil from the realm. The verb form is מִזָרֶה (mÿzareh), the Piel participle. It has been translated “to sift; to winnow; to scatter” and “to separate” – i.e., separate out evil from the land. The text is saying that a just government roots out evil (cf. NAB “dispels all evil”), but few governments have been consistently just.
[20:8] 27 sn The phrase with his eyes indicates that the king will closely examine or look into all the cases that come before him.
[20:9] 28 sn The verse is a rhetorical question; it is affirming that no one can say this because no one is pure and free of sin.
[20:9] 29 tn The verb form זִכִּיתִי (zikkiti) is the Piel perfect of זָכָה (zakhah, “to be clear; to be clean; to be pure”). The verb has the idea of “be clear, justified, acquitted.” In this stem it is causative: “I have made my heart clean” (so NRSV) or “kept my heart pure” (so NIV). This would be claiming that all decisions and motives were faultless.
[20:9] 30 sn The Hebrew verb translated “I am pure” (טָהֵר, taher) is a Levitical term. To claim this purity would be to claim that moral and cultic perfection had been attained and therefore one was acceptable to God in the present condition. Of course, no one can claim this; even if one thought it true, it is impossible to know all that is in the heart as God knows it.
[20:10] 31 tn The construction simply uses repetition to express different kinds of weights and measures: “a stone and a stone, an ephah and an ephah.”
[20:10] 32 tn Heb “an abomination of the
[20:11] 33 sn In the first nine chapters of the book of Proverbs the Hebrew term נַעַר (na’ar) referred to an adolescent, a young person whose character was being formed in his early life.
[20:11] 34 sn The Hebrew verb נָכַר (nakhar) means “to recognize” more than simply “to know.” Certain character traits can be recognized in a child by what he does (cf. NCV “by their behavior”).
[20:11] 35 sn Character is demonstrated by actions at any age. But the emphasis of the book of Proverbs would also be that if the young child begins to show such actions, then the parents must try to foster and cultivate them; if not, they must try to develop them through teaching and discipline.
[20:12] 36 sn The first half of the verse refers to two basic senses that the
[20:12] 37 sn The verse not only credits God with making these faculties of hearing and sight and giving them to people, but it also emphasizes their spiritual use in God’s service.
[20:13] 38 sn The proverb uses antithetical parallelism to teach that diligence leads to prosperity. It contrasts loving sleep with opening the eyes, and poverty with satisfaction. Just as “sleep” can be used for slothfulness or laziness, so opening the eyes can represent vigorous, active conduct. The idioms have caught on in modern usage as well – things like “open your eyes” or “asleep on the job.”
[20:13] 39 tn The second line uses two imperatives in a sequence (without the vav [ו]): “open your eyes” and then (or, in order that) you will “be satisfied.”
[20:13] 40 tn Heb “bread” (so KJV, ASV, NRSV), although the term often serves in a generic sense for food in general.
[20:14] 41 tn Heb “[It is] bad, [it is] bad.” Since “bad” can be understood in some modern contexts as a descriptive adjective meaning “good,” the translation uses “worthless” instead – the real point of the prospective buyer’s exclamation.
[20:14] 42 sn This proverb reflects standard procedure in the business world. When negotiating the transaction the buyer complains how bad the deal is for him, or how worthless the prospective purchase, but then later brags about what a good deal he got. The proverb will alert the inexperienced as to how things are done.
[20:14] 43 tn The Hitpael imperfect of הָלַל (halal) means “to praise” – to talk in glowing terms, excitedly. In this stem it means “to praise oneself; to boast.”
[20:15] 44 tn The verse is usually taken as antithetical parallelism: There may be gold and rubies but the true gem is knowledge. However, C. H. Toy arranges it differently: “store of gold and wealth of corals and precious vessels – all are wise lips” (Proverbs [ICC], 388). But this uses the gems as metaphors for wise speech, and does not stress the contrast between wealth and wisdom.
[20:15] 45 tn Heb “lips of knowledge.” The term “lips” is a metonymy for speaking, and “knowledge” could be either an attributive genitive or objective genitive: “knowledgeable lips.” Lips that impart knowledge are the true jewel to be sought.
[20:15] 46 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.
[20:16] 47 tn Heb “his garment.”
[20:16] 48 sn Taking a garment was the way of holding someone responsible to pay debts. In fact, the garment was the article normally taken for security (Exod 22:24-26; Deut 24:10-13). Because this is a high risk security pledge (e.g., 6:1-5), the creditor is to deal more severely than when the pledge is given by the debtor for himself.
[20:16] 49 tc The Kethib has the masculine plural form, נָכְרִים (nakhrim), suggesting a reading “strangers.” But the Qere has the feminine form נָכְרִיָּה (nakhriyyah), “strange woman” or “another man’s wife” (e.g., 27:13). The parallelism would suggest “strangers” is the correct reading, although theories have been put forward for the interpretation of “strange woman” (see below).
[20:16] 50 tn M. Dahood argues that the cloak was taken in pledge for a harlot (cf. NIV “a wayward woman”). Two sins would then be committed: taking a cloak and going to a prostitute (“To Pawn One’s Cloak,” Bib 42 [1961]: 359-66; also Snijders, “The Meaning of זָר,” 85-86). In the MT the almost identical proverb in 27:13 has a feminine singular form here.
[20:16] 51 tn Or “hold it” (so NIV, NCV).
[20:17] 52 tn Heb “bread of deceit” (so KJV, NAB). This refers to food gained through dishonest means. The term “bread” is a synecdoche of specific for general, referring to anything obtained by fraud, including food.
[20:17] 54 sn The image of food and eating is carried throughout the proverb. Food taken by fraud seems sweet at first, but afterward it is not. To end up with a mouth full of gravel (a mass of small particles; e.g., Job 20:14-15; Lam 3:16) implies by comparison that what has been taken by fraud will be worthless and useless and certainly in the way (like food turning into sand and dirt).
[20:18] 55 tn The noun form is plural, but the verb is singular, suggesting either an abstract plural or a collective plural is being used here.
[20:18] 56 tn The clause begins with vav (ו) on “with guidance.” But the clause has an imperative for its main verb. One could take the imperfect tense in the first colon as an imperfect of injunction, and then this clause would be also instructional. But the imperfect tense is a Niphal, and so it is better to take the first colon as the foundational clause and the second colon as the consequence (cf. NAB): If that is true, then you should do this.
[20:18] 57 sn There have been attempts by various commentators to take “war” figuratively to mean life’s struggles, litigation, or evil inclinations. But there is no need and little justification for such interpretations. The proverb simply describes the necessity of taking counsel before going to war.
[20:19] 58 sn The word describes a slanderer (NASB), a tale-bearer (KJV, ASV), or an informer. BDB 940 s.v. רָכִיל says the Hebrew expression “goers of slander” means slanderous persons. However, W. McKane observes that these people are not necessarily malicious – they just talk too much (Proverbs [OTL], 537).
[20:19] 59 tn The form is the Hitpael imperfect (of prohibition or instruction) from עָרַב (’arav). BDB 786-88 lists six roots with these radicals. The first means “to mix,” but only occurs in derivatives. BDB 786 lists this form under the second root, which means “to take on a pledge; to exchange.” The Hitpael is then defined as “to exchange pledges; to have fellowship with [or, share].” The proverb is warning people to have nothing to do with gossips.
[20:19] 60 tn The verb פֹּתֶה (poteh) is a homonym, related to I פָּתָה (patah, “to be naive; to be foolish”; HALOT 984-85 s.v. I פתה) or II פָּתָה (“to open [the lips]; to chatter”; HALOT 985 s.v. II פתה). So the phrase וּלְפֹתֶה שְׂפָתָיו may be understood either (1) as HALOT 985 s.v. II פתה suggests, “one opens his lips” = he is always talking/gossiping, or (2) as BDB suggests, “one who is foolish as to his lips” (he lacks wisdom in what he says; see BDB 834 s.v. פָּתָה 1, noted in HALOT 984 s.v. I פתה 1). The term “lips” is a metonymy of cause for what is said: gossip. If such a person is willing to talk about others, he will be willing to talk about you, so it is best to avoid him altogether.
[20:20] 61 tn The form is the Piel participle of קָלַל (qalal), which means “to be light”; in the Piel stem it means “to take lightly; to treat as worthless; to treat contemptuously; to curse.” Under the Mosaic law such treatment of parents brought a death penalty (Exod 21:17; Lev 20:9; Deut 27:16).
[20:20] 62 tn “His lamp” is a figure known as hypocatastasis (an implied comparison) meaning “his life.” Cf. NLT “the lamp of your life”; TEV “your life will end like a lamp.”
[20:20] 63 tc The Kethib, followed by the LXX, Syriac, and Latin, has בְּאִישׁוֹן (bÿ’ishon), “in the pupil of the eye darkness,” the dark spot of the eye. But the Qere has בֶּאֱשׁוּן (be’eshun), probably to be rendered “pitch” or “blackest,” although the form occurs nowhere else. The meaning with either reading is approximately the same – deep darkness, which adds vividly to the figure of the lamp being snuffed out. This individual’s destruction will be total and final.
[20:21] 64 tc The Kethib reads מְבֻחֶלֶת (mÿbukhelet), “gotten by greed” (based on a cognate Syriac verb, “to be greedy”); but the Qere is מְבֹהֶלֶת (mÿvohelet), “gotten hastily [or, quickly].” A large number of
[20:21] 65 tn The form is the Pual imperfect, “will not be blessed,” suggesting that divine justice is at work.
[20:21] 66 tn Heb “in its end”; KJV, ASV “the end thereof.”
[20:22] 67 tn The verse is directly instructive; it begins with the negated jussive in the first colon, and follows with the imperative in the second. It warns that the righteous should not take vengeance on the wicked, for only God can do that.
[20:22] 68 tn The form is the Piel cohortative of resolve – “I am determined to pay back.” The verb שָׁלֵם (shalem) means “to be complete; to be sound.” In this stem, however, it can mean “to make complete; to make good; to requite; to recompense” (KJV, ASV). The idea is “getting even” by paying back someone for the evil done.
[20:22] 69 sn To “wait” (קַוֵּה, qavveh) on the
[20:22] 70 tn After the imperative, the jussive is subordinated in a purpose or result clause: “wait for the
