Discovery BoxProverbs 21:24-31
Context21:24 A proud 1 and arrogant 2 person, whose name is “Scoffer,” 3
acts 4 with overbearing pride. 5
21:25 What the sluggard desires 6 will kill him, 7
for his hands 8 refuse to work.
21:26 All day long he craves greedily, 9
but the righteous gives and does not hold back. 10
21:27 The wicked person’s sacrifice 11 is an abomination;
how much more 12 when he brings it with evil intent! 13
21:28 A lying witness 14 will perish, 15
but the one who reports accurately speaks forever. 16
21:29 A wicked person 17 shows boldness with his face, 18
but as for the upright, 19 he discerns 20 his ways.
21:30 There is no wisdom and there is no understanding,
and there is no counsel against 21 the Lord. 22
21:31 A horse is prepared for the day of battle,
but the victory is from the Lord. 23
[21:24] 1 tn The word זֵד (zed, “proud”) comes from the verb זִיד (zid, “to boil up; to seethe; to act proudly [or, presumptuously].” Just as water boiling up in a pot will boil over, so the presumptuous person “oversteps” the boundaries.
[21:24] 2 tn The word יָהִיר (yahir) means “haughty,” that is, to be or show oneself to be presumptuous or arrogant.
[21:24] 3 tn Heb “proud haughty scorner his name” (KJV similar). There are several ways that the line could be translated: (1) “Proud, arrogant – his name is scoffer” or (2) “A proud person, an arrogant person – ‘Scoffer’ is his name.” BDB 267 s.v. זֵד suggests, “A presumptuous man, [who is] haughty, scoffer is his name.”
[21:24] 4 tn Heb “does.” The Qal active participle “does” serves as the main verb, and the subject is “proud person” in the first line.
[21:24] 5 tn The expression בְּעֶבְרַת זָדוֹן (be’evrat zadon) means “in the overflow of insolence.” The genitive specifies what the overflow is; the proud deal in an overflow of pride. Cf. NIV “overweening pride”; NLT “boundless arrogance.”
[21:25] 6 tn Heb “the desire of the sluggard” (so ASV, NASB). This phrase features a subject genitive: “what the sluggard desires.” The term תַּאֲוַת (ta’avat, “desire; craving”) is a metonymy of cause. The craving itself will not destroy the sluggard, but what will destroy him is what the craving causes him to do or not to do. The lazy come to ruin because they desire the easy way out.
[21:25] 7 tn The verb תְּמִיתֶנּוּ (tÿmitennu) is the Hiphil imperfect with a suffix: “will kill him.” It is probably used hyperbolically here for coming to ruin (cf. NLT), although it could include physical death.
[21:25] 8 sn “Hands” is figurative for the whole person; but “hands” is retained in the translation because it is often the symbol to express one’s ability of action.
[21:26] 9 tn The construction uses the Hitpael perfect tense הִתְאַוָּה (hit’avvah) followed by the cognate accusative תַאֲוָה (ta’avah). It describes one who is consumed with craving for more. The verse has been placed with the preceding because of the literary connection with “desire/craving.”
[21:26] 10 sn The additional clause, “and does not hold back,” emphasizes that when the righteous gives he gives freely, without fearing that his generosity will bring him to poverty. This is the contrast with the one who is self-indulgent and craves for more.
[21:27] 11 tn Heb “the sacrifice of the wicked” (so KJV, NAB, NASB, NIV, NRSV). This is a subjective genitive. The foundational clause states that ritual acts of worship brought by the wicked (thus a subjective genitive) are detestable to God. The “wicked” refers here to people who are not members of the covenant (no faith) and are not following after righteousness (no acceptable works). But often they participate in sanctuary ritual, which amounts to hypocrisy.
[21:27] 12 sn This rhetorical device shows that if the act is abomination, the wicked heart is an even greater sin. It argues from the lesser to the greater.
[21:27] 13 tn The noun זִמָּה (zimmah) means “plan; device; wickedness”; here it indicates that the person is coming to the ritual with “sinful purpose.” Some commentators suggest that this would mean he comes with the sacrifice as a bribe to pacify his conscience for a crime committed, over which he has little remorse or intent to cease (cf. NLT “with ulterior motives”). In this view, people in ancient Israel came to think that sacrifices could be given for any reason without genuine submission to God.
[21:28] 14 tn Heb “a witness of lies,” an attributive genitive.
[21:28] 15 tn The Hebrew verb translated “will perish” (יֹאבֵד, yo’bed) could mean that the false witness will die, either by the hand of God or by the community. But it also could be taken in the sense that the false testimony will be destroyed. This would mean that “false witness” would be a metonymy of cause – what he says will perish (cf. NCV “will be forgotten”).
[21:28] 16 tn Heb “but a man who listens speaks forever.” The first part of it may mean (1) a true witness, one who reports what he actually hears. But it may also refer to (2) someone who listens to the false testimony given by the false witness. The NIV follows the suggestion of a homonym for the Hebrew word with the meaning “will perish/be destroyed”: “will be destroyed forever.” This suggests a synonymous pair of ideas rather than a contrast. Others accept antithetical parallelism. C. H. Toy suggested an idea like “be established” to contrast with “will perish” (Proverbs [ICC], 411). W. McKane suggested it meant the truthful witness “will speak to the end” without being put down (Proverbs [OTL], 556). It is simpler to interpret the words that are here in the sense of a contrast. The idea of speaking forever/to the end would then be hyperbolic.
[21:29] 17 tn Heb “a wicked man.”
[21:29] 18 tn Heb “he hardens his face.” To make the face firm or hard means to show boldness (BDB 738 s.v. עָזַז Hiph); cf. NRSV “put on a bold face.”
[21:29] 19 tn The “upright” is an independent nominative absolute; the pronoun becomes the formal (emphatic) subject of the verb.
[21:29] 20 tc The Kethib is the imperfect of כּוּן (kun), “he establishes.” This reading has the support of the Syriac, Latin, and Tg. Prov 21:29, and is followed by ASV. The Qere is the imperfect tense of בִּין (bin), “he understands; he discerns.” It has the support of the LXX and is followed by NIV, NCV, NRSV, NLT. The difficulty is that both make good sense in the passage and both have support. The contrast is between the wicked who shows a bold face (reflecting a hardened heart) and the upright who either gives thought to his ways (or solidifies his ways). The sense of the Qere may form a slightly better contrast, one between the outer appearance of boldness and the inner discernment of action.
[21:30] 21 tn The form לְנֶגֶד (lÿneged) means “against; over against; in opposition to.” The line indicates they cannot in reality be in opposition, for human wisdom is nothing in comparison to the wisdom of God (J. H. Greenstone, Proverbs, 232).
[21:30] 22 sn The verse uses a single sentence to state that all wisdom, understanding, and advice must be in conformity to the will of God to be successful. It states it negatively – these things cannot be in defiance of God (e.g., Job 5:12-13; Isa 40:13-14).
[21:31] 23 tn Heb “of the
