Proverbs 11–12

Footnotes

1. 1 Heb “an abomination of the Lord.” The term יְהוָה (yéhvah, “the Lord”) is a subjective genitive.
2. 2 Heb “scales of deception.” The genitive is attributive: “deceptive scales.” This refers to dishonesty in the market where silver was weighed in the scales. God condemns dishonest business practices (Deut 25:13–16; Lev 19:35–36), as did the ancient Near East ( 388, 423).
3. 3 Heb “a perfect stone.” Stones were used for measuring amounts of silver on the scales; here the stone that pleases the Lord is whole, complete, perfect (from שָׁלֵם, shalem). It was one that would give an honest, accurate measurement.
4. 4 Heb “presumptuousness.” This term is from the root זִיד, zid (or זוּד, zud) which means “to boil; to seethe; to act proudly; to act presumptuously.” The idea is that of boiling over the edge of the pot, signifying overstepping the boundaries (e.g., Gen 25:29).
5. 5 The verbs show both the sequence and the correlation. The first is the perfect tense of בּוֹא (bo’, “to enter; to come”); it is followed by the preterite with vav consecutive from the same verb, showing that one follows or comes with the other. Because the second verb in the colon is sequential to the first, the first may be subordinated as a temporal clause.
6. 6 This proverb does not state how the disgrace will come, but affirms that it will follow pride. The proud will be brought down.
7. 7 Heb “modesty”; , “the lowly.” The adjective צְנוּעִים (tsénu’im, “modest”) is used as a noun; this is an example of antimeria in which one part of speech is used in the place of another (see E. W. Bullinger, Figures of Speech, ), e.g., “Let the dry [adjective] appear!” = dry land (Gen 1:9). The root צָנַע (tsana’, “to be modest; to be humble”) describes those who are reserved, retiring, modest. The plural form is used for the abstract idea of humility.
8. 8 The term “comes” does not appear in the Hebrew, but is supplied in the translation from parallelism.
9. 9 This contrasts two lifestyles, affirming the value of integrity. The upright live with integrity—blamelessness—and that integrity leads them in success and happiness. Those who use treachery will be destroyed by it.
10. 10 The form is a Kethib/Qere reading. The Qere יְשָׁדֵּם (yéshadem) is an imperfect tense with the pronominal suffix. The Kethib וְשַׁדָּם (véshadam) is a perfect tense with a vav prefixed and a pronominal suffix. The Qere is supported by the versions.
11. 11 The “day of wrath” refers to divine punishment in this life (R. N. Whybray, Proverbs [], 67; e.g., also Job 21:30; Ezek 7:19; Zeph 1:18). Righteousness and not wealth is more valuable in anticipating judgment.
12. 12 Heb “from death.”
13. 13 Heb “his way.”
14. 14 The righteous will enjoy security and serenity throughout life. Righteousness makes the path straight; wickedness destroys the wicked.
15. 15 The contrast is between being rescued or delivered (נָצַל, natsal) and being captured (לָכַד, lakhad). Righteousness is freeing; [evil] desires are enslaving.
16. 16 Heb “taken captive” (so ); , “are trapped.”
17. 17 Heb “but by the desire of the faithless are they taken captive.”
18. 18 The first colon features an imperfect tense depicting habitual action, while the second has a perfect tense verb depicting gnomic action. The subject of this proverb is the hope of the wicked, showing its consequences—his expectations die with him (Ps 49). Any hope for long life and success borne of wickedness will be disappointed.
19. 19 There are several suggested changes for this word אוֹנִים (’onim, “vigor” or “strength”). Rashi, a Jewish scholar who lived a.d. 1040–1105, suggests that the word refers to children, a meaning implied from Gen 49:3. This would mean that even his children would not benefit from his wickedness. rendered it “who practice crookedness,” deriving it from the first root which means “wickedness.”
20. 20 The adds an antithesis to this: “When the righteous dies, hope does not perish.” The translators wanted to see the hope of the righteous fulfilled in the world to come.
21. 21 The verb is the Niphal perfect from the first root חָלַץ (khalats), meaning “to draw off; to withdraw,” and hence “to be delivered.” The verse is not concerned with the problem of evil and the suffering of the righteous; it is only concerned with the principle of divine justice.
22. 22 The verb is masculine singular, so the subject cannot be “trouble.” The trouble from which the righteous escape will come on the wicked—but the Hebrew text literally says that the wicked “comes [= arrives; turns up; shows up] in the place of the righteous.” Cf. “the wicked takes his place”; “the wicked get into it instead”; “it comes on the wicked instead.”
23. 23 Heb “with his mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
24. 24 The Hebrew word originally meant “impious, godless, polluted, profane.” It later developed the idea of a “hypocrite” (Dan 11:32), one who conceals his evil under the appearance of godliness or kindness. This one is a false flatterer.
25. 25 The verb שָׁחַת (shakhat) means “to destroy; to ruin” (e.g., the destruction of Sodom in Gen 13:10). The imperfect tense is probably not an habitual imperfect (because the second colon shows exceptions), but probably a progressive imperfect (“this goes on”) or potential imperfect (“they can do this”).
26. 26 The antithetical proverb states that a righteous person can escape devastating slander through knowledge. The righteous will have sufficient knowledge and perception to see through the hypocrisy and avoid its effect.
27. 27 The text has “in the good [בְּטוֹב, bétov] of the righteous,” meaning when they do well, when they prosper. Cf. , “succeed”; “have good fortune.”
28. 28 The verb תַּעֲלֹץ (ta’alots, “to rejoice; to exult”) is paralleled with the noun רִנָּה (rinnah, “ringing cry”). The descriptions are hyperbolic, except when the person who dies is one who afflicted society (e.g., 2 Kgs 11:20; Esth 8:15). D. Kidner says, “However drab the world makes out virtue to be, it appreciates the boon of it in public life” (Proverbs [], ).
29. 29 Heb “the blessing of the upright.” This expression features either an objective or subjective genitive. It may refer to the blessing God gives the upright (which will benefit society) or the blessing that the upright are to the city. The latter fits the parallelism best: The blessings are the beneficent words and deeds that the righteous perform.
30. 30 Heb “mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for counsel, as the parallelism suggests.
31. 31 What the wicked say has a disastrous effect on society, endangering, weakening, demoralizing, and perverting with malicious and slanderous words. Wicked leaders, in particular, can bring destruction on a city by their evil counsel.
32. 32 Heb “despises” (so ) or “belittles” (so ). The participle בָּז (baz, from בּוּז, buz) means “to despise; to show contempt for” someone. It reflects an attitude of pride and judgmentalism. In view of the parallel line, in this situation it would reflect perhaps some public denunciation of another person. According to Proverbs (and the Bible as a whole) how one treats a neighbor is an important part of righteousness. One was expected to be a good neighbor, and to protect and safeguard the life and reputation of a neighbor.
33. 33 Heb “heart.” The noun לֵב (lev, “heart”) functions as a metonymy of association for wisdom, since the heart is often associated with knowledge and wisdom ( 524 3.a).
34. 34 Heb “a man of discernment.”
35. 35 The verb translated “keeps silence” (יַחֲרִישׁ, yakharish) means “holds his peace.” Rather than publicly denouncing another person’s mistake or folly, a wise person will keep quiet about it (e.g., 1 Sam 10:27). A discerning person realizes that the neighbor may become an opponent and someday retaliate.
36. 36 Heb “going about in slander.” This expression refers to a slanderer. The noun means “slander” and so “tale-bearer” (so , , ), “informer.” The related verb (רָכַל, rakhal) means “to go about” from one person to another, either for trade or for gossip.
37. 37 The participle מְגַלֶּה (mégaleh) means “uncovering” or “revealing” secrets. This is the intent of a person who makes disparaging comments about others—he cannot wait to share secrets that should be kept.
38. 38 Heb “faithful of spirit.” This phrase describes the inner nature of the person as faithful and trustworthy. This individual will not rush out to tell whatever information he has heard, but will conceal it.
39. 39 The word תַּחְבֻּלוֹת (takhvulot, “guidance; direction”) is derived from the root I חָבַל (khaval, “rope-pulling” and “steering” or “directing” a ship; 286 ). Thus spiritual guidance is like steering a ship, here the ship of state (R. N. Whybray, Proverbs [], 68; Prov 1:5). Advice is necessary for the success of a nation.
40. 40 Heb “victory.” This term תְּשׁוּעָה (teshu’ah) means “salvation” or “victory” ( 448 ); cf. , “security”; , “safety.” Here, it connotes “success” as the antithesis of the nation falling. The setting could be one of battle or economics. Victory or success will be more likely with good advice. This assumes that the counselors are wise.
41. 41 The “stranger” could refer to a person from another country or culture, as it often does; but it could also refer to an unknown Israelite, with the idea that the individual stands outside the known and respectable community.
42. 42 The sentence begins with the Niphal imperfect and the cognate (רַע־יֵרוֹעַ, ra’-yeroa’), stressing that whoever does this “will certainly suffer hurt.” The hurt in this case will be financial responsibility for a bad risk.
43. 43 Heb “hates.” The term שֹׂנֵא (shoneh) means “to reject,” and here “to avoid.” The participle is substantival, functioning as the subject of the clause. The next participle, תֹקְעִים (toq’im, “striking hands”), is its object, telling what is hated. The third participle בּוֹטֵחַ (boteakh, “is secure”) functions verbally.
44. 44 Heb “striking.” The imagery here is shaking hands to seal a contract. The term “hands” does not appear in the Hebrew text, but is implied.
45. 45 Heb “a woman of grace.” The genitive חֵן (khen, “grace”) functions as an attributive adjective. The contrast is between “a gracious woman” (אֵשֶׁת־חֵן, ’eshet-khen), a woman who is not only graceful but generous, and “powerful men,” a term usually having a bad sense, such as tyrants or ruthless men.
46. 46 Heb “those who are terrifying.” The term עָרִיץ (’arits) refers to a person who strikes terror into the hearts of his victims. The term refers to a ruthless person who uses violence to overcome his victims ( 792 ). Cf. , , “violent men”; “the aggressive.”
47. 47 The adds: “She who hates virtue makes a throne for dishonor; the idle will be destitute of means.” This reading is followed by several English versions (e.g., , , , ). C. H. Toy concludes that provides remnants of the original, but that the does not provide the full meaning (Proverbs [], ). The implication is that the ruthless men will obtain wealth without honor, and therefore this is not viewed as success by the writer.
48. 48 Heb “man of kindness.” This contrasts the “kind person” and the “cruel person” (one who is fierce, cruel), showing the consequences of their dispositions.
49. 49 The term גֹּמֶל (gomel) means “to deal fully [or “adequately”] with” someone or something. The kind person will benefit himself.
50. 50 Heb “his own soul.” The term נֶפֶשׁ (nefesh, “soul”) is used as a synecdoche of part (= soul) for the whole (= person): “himself” ( 660 4).
51. 51 Heb “brings trouble to his flesh.” There may be a conscious effort by the sage to contrast “soul” and “body”: He contrasts the benefits of kindness for the “soul” (translated “himself”) with the trouble that comes to the “flesh/body” (translated “himself”) of the cruel.
52. 52 The form is the masculine singular adjective used as a substantive.
53. 53 Heb “makes” (so ).
54. 54 Heb “wages of deception.” Whatever recompense or reward the wicked receive will not last, hence, it is deceptive (R. B. Y. Scott, Proverbs, Ecclesiastes [], 88).
55. 55 The participle “sowing” provides an implied comparison (the figure is known as hypocatastasis) with the point of practicing righteousness and inspiring others to do the same. What is sown will yield fruit (1 Cor 9:11; 2 Cor 9:6; Jas 3:18).
56. 56 The term “reaps” does not appear in the Hebrew but has been supplied in the translation from context for the sake of smoothness.
57. 57 Heb “true” (so , ); , , “sure.”
58. 58 A wordplay (paronomasia) occurs between “deceptive” (שָׁקֶר, shaqer) and “reward” (שֶׂכֶר, sekher), underscoring the contrast by the repetition of sounds. The wages of the wicked are deceptive; the reward of the righteous is sure.
59. 59 Heb “the veritable of righteousness.” The adjective כֵּן (ken, “right; honest; veritable”) functions substantivally as an attributive genitive, meaning “veritable righteousness” = true righteousness ( 467 2; I כֵּן 2.b). One medieval Hebrew , , and read בֵּן (ben), “son of righteousness.” That idiom, however, usually introduces bad qualities (“son of worthlessness”). Others interpret it as “righteousness is the foundation of life.” KB identifies the form as a participle and reads it as “steadfast in righteousness”; but the verb does not otherwise exist in the Qal. W. McKane reads it as כָּן (kan, from כּוּן, kun) and translates it “strive after” life (Proverbs [], 435).
60. 60 Heb “is to life.” The expression “leads to” does not appear in the Hebrew text, but the idiom implies it; it is supplied in the translation for smoothness.
61. 61 The phrase “pursues it” does not appear in the Hebrew but has been supplied in the translation from context.
62. 62 “Life” and “death” describe the vicissitudes of this life but can also refer to the situation beyond the grave. The two paths head in opposite directions.
63. 63 Heb “an abomination of the Lord.” The term יְהוָה (yéhvah, “the Lord”) functions as a subjective genitive. Cf. “detests”; , , , “hates.”
64. 64 The word עִקְּשֵׁי (“crooked; twisted; perverted”) describes the wicked as having “twisted minds.” Their mentality is turned toward evil things.
65. 65 Heb “those who are blameless of way.” The noun דֶּרֶךְ (derekh, “way”) is a genitive of specification: “blameless in their way.”
66. 66 The noun means “goodwill, favor, acceptance, will”; it is related to the verb רָצַה (ratsah) which means “to be pleased with; to accept favorably.” These words are used frequently in scripture to describe what pleases the Lord, meaning, what he accepts. In particular, sacrifices offered properly find acceptance with God (Ps 51:19). Here the lifestyle that is blameless pleases him.
67. 67 The expression “hand to hand” refers the custom of striking hands to confirm an agreement (M. Anbar, “Proverbes 11:21; 16:15; יד ליד, «sur le champ»,” 53 [1972]: 537–38). interprets it differently: “he who lifts up his hand against his neighbor will not go unpunished.”
68. 68 Heb “will not be free.” The verb נָקָה (naqah) means “to be clean; to be empty.” In the Niphal it means “to be free of guilt; to be clean; to be innocent,” and therefore “to be exempt from punishment” ( 667 Niph). The phrase “will not go unpunished” (cf. , , , ) is an example of tapeinosis (a negative statement that emphasizes the positive opposite statement): “will certainly be punished” (cf. , , ).
69. 69 Heb “the seed of the righteous.” This is an idiom that describes a class of people who share the nature of righteousness (e.g., Isa 1:4; 65:23). The word “seed” (hypocatastasis) means “offspring.” Some take it literally, as if it meant that the children of the righteous will escape judgment (Saadia, a Jewish scholar who lived a.d. 882–942). The translates it in a different sense: “he that sows righteousness will receive a faithful reward.”
70. 70 Heb “will be delivered” (so ). The phrase “from unjust judgment” does not appear in the Hebrew but is implied by the idiom.
71. 71 Heb “a ring of gold.” The noun זָהָב (zahav, “gold”) is a genitive of material; the ring is made out of gold.
72. 72 Heb “in a snout of a swine.” A beautiful ornament and a pig are as incongruous as a beautiful woman who has no taste or ethical judgment.
73. 73 The verb “is” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
74. 74 Heb “turns away [from].”
75. 75 Heb “taste.” The term can refer to physical taste (Exod 16:31), intellectual discretion (1 Sam 25:33), or ethical judgment (Ps 119:66). Here it probably means that she has no moral sensibility, no propriety, no good taste—she is unchaste. Her beauty will be put to wrong uses.
76. 76 Heb “the desire of the righteous.” The noun תַּאֲוַת (ta’avat) functions as an objective genitive: “what the righteous desire.”
77. 77 The phrase “leads to” does not appear in the Hebrew text but has been supplied in the translation. The desire of the righteous (in itself good) ends in good things, whereas the hope of the wicked ends in wrath, i.e., divine judgment on them. Another interpretation is that the righteous desire is to do good things, but the wicked hope to produce wrath (cf. “troublemakers hope to stir up trouble”).
78. 78 Heb “the hope of the wicked.” The noun תִּקְוַת (tiqvat) “expectation” functions as an objective genitive: “what the wicked hope for.”
79. 79 The term “leads” does not appear in the Hebrew text in this line but is implied by the parallelism. It is supplied in the translation for clarity and smoothness.
80. 80 Heb “There is one who scatters.” The participle מְפַזֵּר (méfazzer, “one who scatters”) refers to charity rather than farming or investments (and is thus a hypocatastasis). Cf. “become rich by being generous”).
81. 81 Heb “increases.” The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God’s economy.
82. 82 Heb “more than what is right.” This one is not giving enough, but saving for himself.
83. 83 Heb “comes to lack.” The person who withholds will come to the diminishing of his wealth. The verse uses hyperbole to teach that giving to charity does not make anyone poor, and neither does refusal to give ensure prosperity.
84. 84 Heb “the soul of blessing.” The genitive functions attributively. “Blessing” refers to a gift (Gen 33:11) or a special favor (Josh 15:19). The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see 660 4.
85. 85 Heb “will grow fat.” Drawing on the standard comparison of fatness and abundance (Deut 32:15), the term means “become rich, prosperous.”
86. 86 The verb מַרְוֶה (marveh, “to be saturated; to drink one’s fill”) draws a comparison between providing water for others with providing for those in need (e.g., Jer 31:25; Lam 3:15). The kind act will be reciprocated.
87. 87 The phrase “for others” does not appear in the Hebrew but is implied by the causative Hiphil verb which normally takes a direct object; it is elided in the Hebrew for the sake of emphasis. It is supplied in the translation for the sake of clarity and smoothness.
88. 88 This verb also means “to pour water,” and so continues the theme of the preceding participle: The one who gives refreshment to others will be refreshed. 924 רָוָה lists the form יוֹרֶא (yore’) as a Hophal imperfect of רָוָה (ravah, the only occurrence) and translates it “will himself also be watered” (cf. , , ). But the verb looks very much like a Hiphil of the root יָרָא (yara’, “to shoot; to pour”). So the editors of suggest יוּאָר (yu’ar).
89. 89 The direct object suffix on the verb picks up on the emphatic absolute phrase: “they will curse him—the one who withholds grain.”
90. 90 The proverb refers to a merchant who holds back his grain from the free market to raise prices when there is a great need for the produce. It is assumed that merchants are supposed to have a social conscience.
91. 91 Heb “but a blessing is for the head of the one who sells.” The parallelism with “curse” suggests that בְּרָכָה (berakhah) “blessing” means “praise.”
92. 92 Heb “for the head of the one who sells.” The term “head” functions as a synecdoche of part (= head) for the whole (= person). The head is here emphasized because it is the “crowning” point of praise. The direct object (“it”) is not in the Hebrew text but is implied.
93. 93 Two separate words are used here for “seek.” The first is שָׁחַר (shakhar, “to seek diligently”) and the second is בָּקַשׁ (baqash, “to seek after; to look for”). Whoever is seeking good is in effect seeking favor—from either God or man (e.g., Ps 5:12; Isa 49:8).
94. 94 The participle דֹּרֵשׁ (doresh) means “to seek; to inquire; to investigate.” A person generally receives the consequences of the kind of life he seeks.
95. 95 The verb is the imperfect tense, third feminine singular, referring to “evil,” the object of the participle.
96. 96 The implication from the parallelism is that the righteous do not trust in their own riches, but in the Lord.
97. 97 Heb “leafage” or “leaf” (cf. “as a branch”); “leaves of summer”; “leaves in spring.” The simile of a leaf is a figure of prosperity and fertility throughout the ancient Near East.
98. 98 The verb עָכַר (’akhar, “to trouble”) refers to actions which make life difficult for one’s family ( 747 ). He will be cut out of the family inheritance.
99. 99 Heb “his house.” The term בֵּית (bet, “house”) is a synecdoche of container (= house) for its contents (= family, household).
100. 100 Heb “the wind” (so , , ); “empty air.” The word “wind” (רוּחַ, ruakh) refers to what cannot be grasped (Prov 27:16; Eccl 1:14, 17). The figure is a hypocatastasis, comparing wind to what he inherits—nothing he can put his hands on. Cf. “won’t inherit a thing.”
101. 101 The “fool” here is the “troubler” of the first half. One who mismanages his affairs so badly so that there is nothing for the family may have to sell himself into slavery to the wise. The ideas of the two halves of the verse are complementary.
102. 102 Heb “to the wise of heart.” The noun לֵב (lev, “heart”) is an attributed genitive: “wise heart.” The term לֵב (“heart”) also functions as a synecdoche of part (= heart) for the whole (= person); see 525 7.
103. 103 The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
104. 104 Heb “tree of life” (so , , , ). The noun חַיִּים (khayyim, “life”) is genitive of product. What the righteous produce (“fruit”) is like a tree of life—a long and healthy life as well as a life-giving influence and provision for others.
105. 105 The Leningrad Codex mistakenly vocalized ש (sin or shin) as שׂ (sin) instead of שׁ (shin) in the term נְפָשׂוֹת (nefashot) which is vocalized as נְפָשׁוֹת (nefasot, “souls”) in the other medieval Hebrew and early printed editions of the Masoretic Text.
106. 106 The reads חָכָם (khakham, “wise”) and seems to refer to capturing (לָקַח, laqakh; “to lay hold of; to seize; to capture”) people with influential ideas (e.g., 2 Sam 15:6). An alternate textual tradition reads חָמָס (khamas) “violent” (reflected in the and ) and refers to taking away lives: “but the one who takes away lives (= kills people) is violent” (cf. , , ). The textual variant was caused by orthographic confusion of ס (samek) and ך (kaf), and metathesis of ם (mem) between the 2nd and 3rd consonants. If the parallelism is synonymous, the reading fits; if the parallelism is antithetical, the alternate tradition fits. See D. C. Snell, “ ‘Taking Souls’ in Proverbs 11:30,” 33 (1083): 362–65.
107. 107 The introduces a new idea: “If the righteous be scarcely saved” (reflected in 1 Pet 4:18). The Greek translation “scarcely” could have come from a of בַּצָּרָה (batsarah, “deficiency” or “want”) or בָּצַּר (batsar, “to cut off; to shorten”) perhaps arising from confusion over the letters. The verb “receive due” could only be translated “saved” by an indirect interpretation. See J. Barr, “בארץ ~ ΜΟΛΙΣ: Prov. XI.31, I Pet. IV.18,” 20 (1975): 149–64.
108. 108 This construction is one of the “how much more” arguments—if this be true, how much more this (arguing from the lesser to the greater). The point is that if the righteous suffer for their sins, certainly the wicked will as well.
109. 109 Heb “the wicked and the sinner.” The two terms may form a hendiadys with the first functioning adjectivally: “the wicked sinner.”
110. 1 Those who wish to improve themselves must learn to accept correction; the fool hates/rejects any correction.
111. 2 The word בָּעַר (ba’ar, “brutish; stupid”) normally describes dumb animals that lack intellectual sense. Here, it describes the moral fool who is not willing to learn from correction. He is like a dumb animal (so the term here functions as a hypocatastasis: implied comparison).
112. 3 Heb “but he condemns”; the referent (the Lord) has been specified in the translation for clarity.
113. 4 Heb “a man of wicked plans.” The noun מְזִמּוֹת (mézimmot, “evil plans”) functions as an attributive genitive: “an evil-scheming man.” Cf. “a man who devises evil”; “the schemer.”
114. 5 Heb “a man cannot be.”
115. 6 The Niphal imperfect of כּוּן (cun, “to be established”) refers to finding permanent “security” (so , , ) before God. Only righteousness can do that.
116. 7 Heb “a root of righteousness.” The genitive צַדִּיקִים (tsadiqim, “righteousness”) functions as an attributive adjective. The figure “root” (שֹׁרֶשׁ, shoresh) stresses the security of the righteous; they are firmly planted and cannot be uprooted (cf. “the godly have deep roots”). The righteous are often compared to a tree (e.g., 11:30; Ps 1:3; 92:13).
117. 8 Heb “a wife of virtue”; , “a worthy wife.” This noble woman (אֵשֶׁת־חַיִל, ’shet-khayil) is the subject of Prov 31. She is a “virtuous woman” (cf. ), a capable woman of noble character. She is contrasted with the woman who is disgraceful (מְבִישָׁה, mévishah; “one who causes shame”) or who lowers his standing in the community.
118. 9 The metaphor of the “crown” emphasizes that such a wife is a symbol of honor and glory.
119. 10 Heb “she”; the referent (the wife) has been specified in the translation for clarity.
120. 11 The simile means that the shameful acts of such a woman will eat away her husband’s strength and influence and destroy his happiness.
121. 12 Heb “thoughts.” This term refers not just to random thoughts, however, but to what is planned or devised.
122. 13 The plans of good people are directed toward what is right. Advice from the wicked, however, is deceitful and can only lead to trouble.
123. 14 The infinitive construct אֱרָב (’erav, “to lie in wait”) expresses the purpose of their conversations. The idea of “lying in wait for blood” is an implied comparison (hypocatastasis): Their words are like an ambush intended to destroy (cf. , “are a deadly ambush”). The words of the wicked are here personified.
124. 15 Heb “for blood.” The term “blood” is a metonymy of effect, the cause being the person that they will attack and whose blood they will shed. After the construct “blood” is also an objective genitive.
125. 16 Heb “mouth.” The term פֶּה (peh, “mouth”) is a metonymy of cause, signifying what the righteous say. The righteous can make a skillful defense against false accusations that are intended to destroy. The righteous, who have gained wisdom, can escape the traps set by the words of the wicked.
126. 17 This proverb is about the stability of the righteous in times of trouble. The term “overthrown” might allude to Gen 19:21.
127. 18 Heb “and they are not.”
128. 19 Heb “the house of the righteous.” The genitive צַדִּיקִים (tsadiqim) functions as an attributive adjective: “righteous house.” The noun בֵּית (bet, “house”) functions as a synecdoche of container (= house) for the contents (= family, household; perhaps household possessions). Cf. “a good person’s family”; “the children of the godly.”
129. 20 Heb “a man.”
130. 21 Heb “to the mouth of.” This idiom means “according to” ( 805 פֶּה 6.b.(b); cf. , , ). The point is that praise is proportionate to wisdom.
131. 22 Heb “crooked of heart”; cf. , “a warped mind” ( similar). The noun לֵב (lev, “heart”) is an attributive genitive. It functions as a metonymy of association for “mind; thoughts” ( 524 3) and “will; volition” ( 524 4). He does not perceive things as they are, so he makes all the wrong choices. His thinking is all wrong.
132. 23 Heb “one who is lightly regarded.” The verb קָלָה (qalah) means “to be lightly esteemed; to be dishonored; to be degraded” ( 885 ).
133. 24 The meaning of the phrase וְעֶבֶד לוֹ (vé’eved lo) is ambiguous; the preposition is either possessive (“has a servant”) or a reflexive indirect object (“is a servant for himself”; cf. , ). Several versions (, , ) read “and yet has a servant.”
134. 25 Heb “who feigns importance.” The term מְתַכַּבֵּד (métakkabed, from כָּבֵד, caved, “to be weighty; to be honored; to be important”) is an example of the so-called “Hollywood” Hitpael which describes a person putting on an act ( 458 כָּבֵד Hitp. 2). This individual lives beyond his financial means in a vain show to impress other people and thus cannot afford to put food on the table.
135. 26 Heb “knows”; “concerned for the welfare of.” The righteous take care of animals, not just people.
136. 27 Heb “but the mercies.” The additional words appear in the translation for the sake of clarification. The line can be interpreted in two ways: (1) when the wicked exhibit a kind act, they do it in a cruel way, or (2) even the kindest of their acts is cruel by all assessments, e.g., stuffing animals with food to fatten them for market—their “kindness” is driven by ulterior motives (J. H. Greenstone, Proverbs, 129).
137. 28 In the biblical period agriculture was the most common occupation for the people; so “working a field” describes a substantial occupation, but also represents working in general. Diligent work, not get-rich-quick schemes, is the key to ensuring income.
138. 29 Heb “will have his fill of” or “will be satisfied with.”
139. 30 Heb “empty things” or “vain things.” The term רֵיקִים (reqim) refers to worthless pursuits in an effort to make money. The fact that the participle used is “chase after” shows how elusive these are. Cf. “fantasies”; “empty dreams”; “useless projects.”
140. 31 Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom ( 524 3).
141. 32 This line is difficult to interpret. connects the term מְצוֹד (métsod) to II מָצוֹד which means (1) “snare; hunting-net” and (2) what is caught: “prey” ( 844–45 II מָצוֹד). This would function as a metonymy of cause for what the net catches: the prey. Or it may be saying that the wicked get caught in their own net, that is, reap the consequences of their own sins. On the other hand, connects מְצוֹד (métsod) to II מְצוּדָה (métsudah, “mountain stronghold”; cf. “the stronghold of evil men will be demolished”). The translated it as: “The desires of the wicked are evil.” The has: “The wicked desire to do evil.” The Latin expands it: “The desire of the wicked is a defense of the worst [things, or persons].” C. H. Toy suggests emending the text to read “wickedness is the net of bad men” (Proverbs [], ).
142. 33 Heb “the root of righteousness.” The genitive צַדִּיקִים (tsadiqim, “righteousness”) functions as an attributive adjective. The wicked want what belongs to others, but the righteous continue to flourish.
143. 34 The reads יִתֵּן (yitten, “gives,” from נָתַן [natan, “to give”]), and yields an awkward meaning: “the root of the righteous gives.” The reads “the root of the righteous endures” (cf. ). This suggests a Hebrew of אֵיתָן (’etan, “constant; continual”; I אֵיתָן 2) which would involve the omission of א (alef) in the . The metaphor “root” (שֹׁרֶשׁ, shoresh) is often used in Proverbs for that which endures; so internal evidence supports the alternate tradition.
144. 35 reads the noun מוֹקֵשׁ (moqesh, “bait; lure”). The , and took it as a passive participle (“is ensnared”). The is the more difficult reading and so is preferred. The versions appear to be trying to clarify a difficult reading. Heb “snare of a man.” The word “snare” is the figurative meaning of the noun מוֹקֵשׁ (“bait; lure” from יָקַשׁ [yaqash, “to lay a bait, or lure”]).
145. 36 Heb “transgression of the lips.” The noun “lips” is a genitive of specification and it functions as a metonymy of cause for speech: sinful talk or sinning by talking. J. H. Greenstone suggests that this refers to litigation; the wicked attempt to involve the innocent (Proverbs, 131).
146. 37 J. H. Greenstone suggests that when the wicked become involved in contradictions of testimony, the innocent is freed from the trouble. Another meaning would be that the wicked get themselves trapped by what they say, but the righteous avoid that (Proverbs, 131).
147. 38 Heb “fruit of the lips.” The term “fruit” is the implied comparison, meaning what is produced; and “lips” is the metonymy of cause, referring to speech. Proper speech will result in good things.
148. 39 Heb “the work of the hands of a man.”
149. 40 The Kethib has the Qal imperfect, “will return” to him (cf. ); the Qere preserves a Hiphil imperfect, “he/one will restore/render” to him (cf. , ). The Qere seems to suggest that someone (God or people) will reward him in kind. Since there is no expressed subject, it may be translated as a passive voice.
150. 41 The way of a fool describes a headlong course of actions (“way” is an idiom for conduct) that is not abandoned even when wise advice is offered.
151. 42 The fool believes that his own plans and ideas are perfect or “right” (יָשָׁר, yashar); he is satisfied with his own opinion.
152. 43 Heb “in his own eyes.”
153. 44 Or “a wise person listens to advice” (cf. , , , , ).
154. 45 Heb “The fool, at once his vexation is known.” This rhetorically emphatic construction uses an independent nominative absolute, which is then followed by the formal subject with a suffix. The construction focuses attention on “the fool,” then states what is to be said about him.
155. 46 Heb “on the day” or “the same day.” The fool is impatient and unwise, and so flares up immediately when anything bothers him. W. McKane says that the fool’s reaction is “like an injured animal and so his opponent knows that he has been wounded” (Proverbs [], 442).
156. 47 Heb “shrewd.”
157. 48 Heb “covers.” The verb כָּסָה (casah) means “covers” in the sense of ignores or bides his time. The point is not that he does not respond at all, but that he is shrewd enough to handle the criticism or insult in the best way—not instinctively and irrationally.
158. 49 The text has “he pours out faithfully”; the word rendered “faithfully” or “reliably” (אֱמוּנָה, ’emunah) is used frequently for giving testimony in court, and so here the subject matter is the reliable witness.
159. 50 Heb “righteousness.”
160. 51 Heb “witness of falsehoods.” The genitive noun functions attributively, and the plural form depicts habitual action or moral characteristic. This describes a person who habitually lies. A false witness cannot be counted on to help the cause of justice.
161. 52 The term “speaks” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
162. 53 The term בּוֹטֶה (boteh) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4; Num 30:7).
163. 54 Heb “the tongue” (so , , ). The term לָשׁוֹן (lashon, “tongue”) functions as a metonymy of cause for what is said.
164. 55 The term “brings” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
165. 56 Healing is a metonymy of effect. Healing words are the opposite of the cutting, irresponsible words. What the wise say is faithful and true, gentle and kind, uplifting and encouraging; so their words bring healing.
166. 57 Heb “a lip of truth.” The genitive אֱמֶת (’emet, “truth”) functions as an attributive adjective: “truthful lip.” The term שְׂפַת (séfat, “lip”) functions as a synecdoche of part (= lip) for the whole (= person): “truthful person.” The contrast is between “the lip of truth” and the “tongue of lying.”
167. 58 Heb “a tongue of deceit.” The genitive שָׁקֶר (shaqer, “deceit”) functions as an attributive genitive. The noun לָשׁוֹן (lashon, “tongue”) functions as a synecdoche of part (= tongue) for the whole (= person): “lying person.”
168. 59 Heb “while I would twinkle.” This expression is an idiom meaning “only for a moment.” The twinkling of the eye, the slightest movement, signals the brevity of the life of a lie (hyperbole). But truth will be established (תִּכּוֹן, tikon), that is, be made firm and endure.
169. 60 The contrast here is between “evil” (= pain and calamity) and “peace” (= social wholeness and well-being); see, e.g., Pss 34:14 and 37:37.
170. 61 Heb “those who are counselors of peace.” The term שָׁלוֹם (shalom, “peace”) is an objective genitive, so the genitive-construct “counselors of peace” means those who advise, advocate or promote peace (cf. , ).
171. 62 Heb “is not allowed to meet to the righteous.”
172. 63 Heb “all calamity.” The proper nuance of אָוֶן (’aven) is debated. It is normally understood metonymically (effect) as “harm; trouble,” that is, the result/effect of wickedness (e.g., Gen 50:20). Rashi, a Jewish scholar who lived a.d. 1040–1105, took it as “wickedness,” its primary meaning; “the righteous will not be caught up in wickedness.”
173. 64 The expression רָע מָלְאוּ (malé’u ra’, “to be full of evil”) means (1) the wicked do much evil or (2) the wicked experience much calamity (cf. , , , ).
174. 65 Heb “an abomination of the Lord.” The term יְהוָה (yéhvah, “the Lord”) is a subjective genitive.
175. 66 Heb “lips of lying.” The genitive שָׁקֶר (shaqer, “lying”) functions as an attributive genitive: “lying lips.” The term “lips” functions as a synecdoche of part (= lips) for the whole (= person): “a liar.”
176. 67 Heb “but doers of truthfulness.” The term “truthfulness” is an objective genitive, meaning: “those who practice truth” or “those who act in good faith.” Their words and works are reliable.
177. 68 The contrast between “delight/pleasure” and “abomination” is emphatic. What pleases the Lord is acting truthfully or faithfully.
178. 69 Heb “a shrewd man” (so ); , “a prudent man”; “One who is clever.” A shrewd person knows how to use knowledge wisely, and restrains himself from revealing all he knows.
179. 70 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.
180. 71 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 [], 422). Cf. “stupid people advertise their ignorance”; “fools broadcast their folly.”
181. 72 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.
182. 73 The term חָרַץ (kharats, “diligent”) means (1) literally: “to cut; to sharpen,” (2) figurative: “to decide” and “to be diligent. It is used figuratively in Proverbs for diligence. The semantic development of the figure may be understood thus: “cut, sharpen” leads to “act decisively” which leads to “be diligent.” By their diligent work they succeed to management. The diligent rise to the top, while the lazy sink to the bottom.
183. 74 Heb “the hand of the diligent.” The term “hand” is a synecdoche of part (= hand) for the whole (= person): diligent person. The hand is emphasized because it is the instrument of physical labor; it signifies the actions and the industry of a diligent person—what his hand does.
184. 75 Heb “deceitful.” The term refers to one who is not diligent; this person tries to deceive his master about his work, which he has neglected.
185. 76 Heb “will be for slave labor.” The term מַס (mas, “slave labor”) refers to a person forced into labor from slavery.
186. 77 The word “anxiety” (דְּאָגָה, dé’agah) combines anxiety and fear—anxious fear (e.g., Jer 49:23; Ezek 4:16); and for the verb (e.g., Ps 38:18; Jer 17:8).
187. 78 Heb “the heart of a man.”
188. 79 Heb “bows it [= his heart] down.” Anxiety weighs heavily on the heart, causing depression. The spirit is brought low.
189. 80 Heb “good.” The Hebrew word “good” (טוֹב, tov) refers to what is beneficial for life, promotes life, creates life or protects life. The “good word” here would include encouragement, kindness, and insight—the person needs to regain the proper perspective on life and renew his confidence.
190. 81 Heb “makes it [= his heart] glad.” The similarly sounding terms יַשְׁחֶנָּה (yashkhennah, “weighs it down”) and יְשַׂמְּחֶנָּה (yésammékhennah, “makes it glad”) create a wordplay (paronomasia) that dramatically emphasizes the polar opposite emotional states: depression versus joy.
191. 82 The line has several possible translations: (1) The verb יָתֵר (yater) can mean “to spy out; to examine,” which makes a good contrast to “lead astray” in the parallel colon. (2) יָתֵר could be the Hophal of נָתַר (natar, Hiphil “to set free”; Hophal “to be set free”): “the righteous is delivered from harm” [reading mera`ah] (J. A. Emerton, “A Note on Proverbs 12:26,” 76 [1964]: 191–93). (3) Another option is, “the righteous guides his friend aright” (cf. , ).
192. 83 The reads יַחֲרֹךְ (yakharokh) from II חָרַךְ (kharakh, “to roast”?). On the other hand, several versions (, , ) reflect a Hebrew of יַדְרִיךְ (yadrikh) from דָרַךְ (darakh, “to gain”), meaning: “a lazy person cannot catch his prey” (suggested by Gemser; cf. ). The is the more difficult reading, being a , and therefore should be retained; the versions are trying to make sense out of a rare expression. The verb II חָרַךְ (kharakh) is a , appearing in the OT only here. suggests that it means “to start; to set in motion” ( 355 ). The related Aramaic and verb means “to scorch; to parch,” and the related Arabic verb means “to roast; to scorch by burning”; so it may mean “to roast; to fry” ( I חרך). The lazy person can’t be bothered cooking what he has hunted. The Midrash sees an allusion to Jacob and Esau in Genesis 25. M. Dahood translates it: “the languid man will roast no game for himself, but the diligent will come on the wealth of the steppe” (“The Hapax harak in Proverbs 12:27,” 63 [1982]: 60–62). This hyperbole means that the lazy person does not complete a project.
193. 84 Heb “the wealth of a man.”
194. 85 The consonants אל־מות (’l-mvt) are vocalized by the as אַל־מָוֶת (’al-mavet, “no death”), meaning: “the journey of her path is no-death” = immortality. However, many medieval Hebrew and all the versions vocalize it as אֶל־מָוֶת (’el-mavet, “to death”), meaning: “but another path leads to death” (cf. , ). W. McKane adopts this reading, and suggests that is a scribal change toward eternal life (Proverbs [], 451–52). Others adopt this reading because they do not find the term “life” used in Proverbs for eternal life, nor do they find references to immortality elsewhere in Proverbs. Heb “no death.” This phrase may mean “immortality.” Those who enter the path of righteousness by faith and seek to live righteously are on their way to eternal life. However, M. Dahood suggests that it means permanence (“Immortality in Proverbs 12:28,” 41 [1960]: 176–81).