Proverbs 6:12

6:12 A worthless and wicked person ¹ 

walks around saying perverse ²  things; ³ 

Proverbs 6:17

6:17 haughty eyes, ⁴  a lying tongue, ⁵ 

and hands that shed innocent blood, ⁶ 

Proverbs 7:6

7:6 For at the window of my house

through my window lattice I looked out

Proverbs 8:16

8:16 by me princes rule,

as well as nobles and ⁷  all righteous judges. ⁸ 

Proverbs 8:35

8:35 For the one who finds me finds ⁹  life

and receives ¹⁰  favor from the Lord.

Proverbs 12:23

12:23 The shrewd person ¹¹  conceals ¹²  knowledge,

but foolish people ¹³  publicize folly. ¹⁴ 

Proverbs 15:5

15:5 A fool rejects his father’s discipline,

but whoever heeds reproof shows good sense. ¹⁵ 

Proverbs 16:21

16:21 The one who is wise in heart ¹⁶  is called ¹⁷  discerning,

and kind speech ¹⁸  increases persuasiveness. ¹⁹ 

Proverbs 17:4

17:4 One who acts wickedly ²⁰  pays attention to evil counsel; ²¹ 

a liar listens ²²  to a malicious tongue. ²³ 

Proverbs 18:18

18:18 A toss of a coin ²⁴  ends ²⁵  disputes,

and settles the issue ²⁶  between strong opponents. ²⁷ 

Proverbs 19:9

19:9 A false witness will not go unpunished,

and the one who spouts out ²⁸  lies will perish. ²⁹ 

Proverbs 21:21

21:21 The one who pursues righteousness and love ³⁰ 

finds life, bounty, ³¹  and honor.

Proverbs 21:23

21:23 The one who guards his mouth and his tongue ³² 

keeps his life ³³  from troubles. ³⁴ 

Proverbs 23:30

23:30 Those who linger over wine,

those who go looking for mixed wine. ³⁵ 

Proverbs 29:5

29:5 The one ³⁶  who flatters ³⁷  his neighbor

spreads a net ³⁸  for his steps. ³⁹ 

Proverbs 29:10

29:10 Bloodthirsty people ⁴⁰  hate someone with integrity; ⁴¹ 

as for the upright, they seek his life. ⁴² 

[6:12]  ¹ sn The terms describe one who is both worthless and wicked. Some suggest that בְּלִיַּעַל (bÿliyya’al) is a compound of the negative בְּלִי (bÿli) and a noun יַעַל (ya’al, “profit; worth”). Others suggest that the root is from בַּעַל (ba’al, “lord [of goats]”) or a derivative of בָּלַע (bala’) with reduplication (“confusion” or “engulfing ruin”), or a proper name from Babylonian Bililu. See B. Otzen, TDOT 2:131-36; and D. W. Thomas, “בְּלִיַּעַל in the Old Testament,” Biblical and Patristic Studies in Memory of Robert Pierce Casey, 11-19. Whatever the etymology, usage shows that the word describes people who violate the law (Deut 15:9; Judg 19:22; 1 Kgs 21:10, 13; Prov 16:27; et al.) or act in a contemptuous and foolish manner against cultic observance or social institutions (1 Sam 10:27; 25:17; 30:22); cf. NRSV “a scoundrel and a villain” (NAB and NIV similar). The present instruction will focus on the devious practice of such wicked and worthless folk.

[6:12]  ² tn Heb “crooked” or “twisted.” This term can refer to something that is physically twisted or crooked, or something morally perverse. Cf. NAB “crooked talk”; NRSV “crooked speech.”

[6:12]  ³ tn Heb “walks around with a perverse mouth.” The term “mouth” is a metonymy of cause, an organ of speech put for what is said. This is an individual who says perverted or twisted things.

[6:17]  ⁴ sn The expression “high/ lofty [רָמוֹת, ramot] eyes” refers to a proud look suggesting arrogant ambition (cf. NCV “a proud look”). The use of “eyes” is a metonymy of adjunct, the look in the eyes accompanying the attitude. This term “high” is used in Num 15:30 for the sin of the “high hand,” i.e., willful rebellion or defiant sin. The usage of “haughty eyes” may be illustrated by its use with the pompous Assyrian invader (Isa 10:12-14) and the proud king of the book of Daniel (11:12). God does not tolerate anyone who thinks so highly of himself and who has such ambition.

[6:17]  ⁵ tn Heb “a tongue of deception.” The genitive noun functions attributively. The term “tongue” functions as a metonymy. The term is used of false prophets who deceive (Jer 14:14), and of a deceiver who betrays (Ps 109:2). The Lord hates deceptive speech because it is destructive (26:28).

[6:17]  ⁶ sn The hands are the instruments of murder (metonymy of cause), and God hates bloodshed. Gen 9:6 prohibited shedding blood because people are the image of God. Even David being a man of blood (in war mostly) was not permitted to build the Temple (1 Chr 22:8). But shedding innocent blood was a greater crime – it usually went with positions of power, such as King Manasseh filling the streets with blood (2 Kgs 21:16), or princes doing it for gain (Ezek 22:27).

[8:16]  ⁷ tn The term “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and readability.

[8:16]  ⁸ tc Many of the MT mss read “sovereigns [princes], all the judges of the earth.” The LXX has “sovereigns…rule the earth.” But the MT manuscript in the text has “judges of righteousness.” C. H. Toy suggests that the Hebrew here has assimilated Psalm 148:11 in its construction (Proverbs [ICC], 167). The expression “judges of the earth” is what one would expect, but the more difficult and unexpected reading, the one scribes might change, would be “judges of righteousness.” If that reading stands, then it would probably be interpreted as using an attributive genitive.

[8:35]  ¹⁰ tc The Kethib reads plurals: “those who find me are finders of life”; this is reflected in the LXX and Syriac. But the Qere is singular: “whoever finds me finds life.” The Qere is generally favored as the original reading in such cases as these.

[8:35]  ¹¹ tn The preterite with vav (ו) consecutive carries the same nuance as the perfect tense that came before it, setting out the timeless principle.

[12:23]  ¹³ tn Heb “a shrewd man” (so NAB); KJV, NIV “a prudent man”; NRSV “One who is clever.”

[12:23]  ¹⁴ sn The term כֹּסֶה (koseh, “covers; hides”) does not mean that he never shares his knowledge, but discerns when it is and is not appropriate to speak.

[12:23]  ¹⁵ tn Heb “the heart of fools.” The term לֵב (lev, “heart”) functions as a synecdoche of part (= heart) for the whole (= person): “foolish people.” This type of fool despises correction and instruction. His intent is to proclaim all that he does – which is folly. W. McKane says that the more one speaks, the less likely he is able to speak effectively (Proverbs [OTL], 422). Cf. TEV “stupid people advertise their ignorance”; NLT “fools broadcast their folly.”

[12:23]  ¹⁶ sn The noun אִוֶּלֶת (’ivvelet, “foolishness; folly”) is the antithesis of perception and understanding. It is related to the noun אֱוִּיל (’evvil, “fool”), one who is morally bad because he despises wisdom and discipline, mocks at guilt, is licentious and quarrelsome, and is almost impossible to rebuke.

[15:5]  ¹⁶ tn Heb “is prudent” (so KJV, NASB, NRSV); NCV, NLT “is wise.” Anyone who accepts correction or rebuke will become prudent in life.

[16:21]  ¹⁹ tn Heb “wise of heart” (so NRSV).

[16:21]  ²⁰ tn Heb “to the wise of heart it will be called discerning.” This means that the wise of heart, those who make wise decisions (“heart” being the metonymy), will gain a reputation of being the discerning ones.

[16:21]  ²¹ tn Heb “sweetness of lips.” The term “lips” is a metonymy of cause, meaning what is said. It is a genitive of specification. The idea of “sweetness” must be gracious and friendly words. The teaching will be well-received because it is both delightful and persuasive (cf. NIV “pleasant words promote instruction”).

[16:21]  ²² tn Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”

[17:4]  ²² tn The Hiphil participle מֵרַע (mera’) indicates one who is a doer of evil. The line affirms that a person of this nature will eagerly listen to evil talk – it is part of his nature.

[17:4]  ²³ tn Heb “to the lip of evil”; ASV, NAB, NASB, NRSV “wicked lips.” The term “lip” is a metonymy of cause for speech (what is said); the term “evil” is an attributive genitive. The same will be true in the parallel line where the expression “to the tongue of destruction” (NASB “a destructive tongue”) means things that are said that destroy others.

[17:4]  ²⁴ tc The verb מֵזִין (mezin) is from זִין (zir, “to feed”); therefore, the suggested emendation is to take it from אֹזֶן (’ozen, “ear”) as a denominative verb, “to give ear; to listen to.” Two Hebrew mss have this variant.

[17:4]  ²⁵ sn Wicked, self-serving people find destructive speech appealing. They should be rebuked and not tolerated (Lev 19:17).

[18:18]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn The word is the adjective, “mighty” (so KJV, NAB, NASB) used here substantivally as the object of the preposition.

[19:9]  ²⁸ tn Heb “breathes out”; NAB “utters”; NIV “pours out.”

[19:9]  ²⁹ 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”).

[21:21]  ³¹ sn These two attributes, “righteousness” (צְדָקָה, tsÿdaqah) and “loyal love” (חֶסֶד, khesed) depict the life style of the covenant-believer who is pleasing to God and a blessing to others. The first term means that he will do what is right, and the second means that he will be faithful to the covenant community.

[21:21]  ³² sn The Hebrew term translated “bounty” is צְדָקָה (tsÿdaqah) again, so there is a wordplay on the term in the verse. The first use of the word had the basic meaning of “conduct that conforms to God’s standard”; this second use may be understood as a metonymy of cause, indicating the provision or reward (“bounty”) that comes from keeping righteousness (cf. NIV “prosperity”; NCV “success”). The proverb is similar to Matt 5:6, “Blessed are those who hunger and thirst for righteousness, for they will be satisfied.”

[21:23]  ³⁴ sn “Mouth” and “tongue” are metonymies of cause, signifying what one says (cf. NCV, TEV, CEV).

[21:23]  ³⁵ tn This part could also be translated “keeps himself” (so NIV), for נֶפֶשׁ (nefesh) often simply means “the whole person.” The participle שֹׁמֵר (shomer) is repeated from the first line in the parallelism – to guard what is said is to guard against difficulty.

[21:23]  ³⁶ sn The “troubles” (צָרוֹת, tsarot) here could refer to social and legal difficulties into which careless talk might bring someone (e.g., 13:3; 18:21). The word means “a strait, a bind, difficulty.” Careless and free talking could get the person into a tight spot.

[23:30]  ³⁷ sn The answer to the question posed in v. 29 is obviously one who drinks too much, which this verse uses metonymies to point out. Lingering over wine is an adjunct of drinking more wine; and seeking mixed wine obviously means with the effect or the purpose of drinking it.

[29:5]  ⁴⁰ tn Heb “a man,” but the context here does not suggest that the proverb refers to males only.

[29:5]  ⁴¹ tn The form is the Hiphil participle, literally “deals smoothly,” i.e., smoothing over things that should be brought to one’s attention.

[29:5]  ⁴² sn The image of “spreading a net” for someone’s steps is an implied comparison (a figure of speech known as hypocatastasis): As one would literally spread a net, this individual’s flattery will come back to destroy him. A net would be spread to catch the prey, and so the idea is one of being caught and destroyed.

[29:5]  ⁴³ tn There is some ambiguity concerning the referent of “his steps.” The net could be spread for the one flattered (cf. NRSV, “a net for the neighbor’s feet”; NLT, “their feet,” referring to others), or for the flatterer himself (cf. TEV “you set a trap for yourself”). The latter idea would make the verse more powerful: In flattering someone the flatterer is getting himself into a trap (e.g., 2:16; 7:5; 26:28; 28:23).

[29:10]  ⁴³ tn Heb “men of bloods.” The Hebrew word for “blood” is written in the plural to reflect the shedding of blood. So the expression “men of bloods” means people who shed blood – murderers, bloodthirsty men, or those who would not hesitate to commit murder in order to get what they want.

[29:10]  ⁴⁴ sn The Hebrew word describes the “blameless” or “innocent” who maintain integrity. The bloodthirsty despise people who insist on decency and integrity.

[29:10]  ⁴⁵ tn Heb “and the upright seek his life.” There are two ways this second line can be taken. (1) One can see it as a continuation of the first line, meaning that the bloodthirsty men also “seek the life of the upright” (cf. NIV, NRSV). The difficulty is that the suffix is singular but the apparent referent is plural. (2) One can take it is as a contrast: “but as for the upright, they seek his life” – a fairly straightforward rendering (cf. ASV). The difficulty here is that “seeking a life” is normally a hostile act, but it would here be positive: “seeking” a life to preserve it. The verse would then say that the bloodthirsty hate the innocent, but the righteous protect them (W. McKane, Proverbs [OTL], 637; cf. NAB, NASB, TEV).