Proverbs 13–15

Footnotes

1. 1 The term “accepts” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and clarity.
2. 2 G. R. Driver suggested reading this word as מְיֻסַּר (méyussar, “allows himself to be disciplined”); see his “Hebrew Notes on Prophets and Proverbs,” 41 (1940): 174. But this is not necessary at all; the makes good sense as it stands. Similarly, the has “a wise son listens to his father.” Heb “discipline of a father.”
3. 3 The “scoffer” is the worst kind of fool. He has no respect for authority, reviles worship of God, and is unteachable because he thinks he knows it all. The change to a stronger word in the second colon—“rebuke” (גָּעַר, ga’ar)—shows that he does not respond to instruction on any level. Cf. “a young mocker,” taking this to refer to the opposite of the “wise son” in the first colon.
4. 4 Heb “lips” (so ); “mouth.” The term “lips” is a metonymy of cause for what the lips produce: speech.
5. 5 Heb “he eats [what is] good.”
6. 6 Heb “the desire of the faithless.” The noun “faithless” is a subjective genitive: “the faithless desire.…”
7. 7 The noun נֶפֶשׁ (nefesh, traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; 660 5.c) or (2) “desire” (e.g., Deut 12:20; Prov 13:4; 19:8; 21:10; 660 6.a).
8. 8 Heb “violence.” The phrase “the fruit of” does not appear in the Hebrew but is implied by the parallelism. The term “violence” is probably a metonymy of cause: “violence” represents what violence gains—ill-gotten gains resulting from violent crime. The wicked desire what does not belong to them. The reads “the souls of the wicked perish untimely.” The makes sense as it stands.
9. 9 Heb “mouth” (so , ). The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
10. 10 The term “but” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
11. 11 Heb “opens wide his lips.” This is an idiom meaning “to be talkative” ( 832 פָּשַׂק Qal). Cf. “speaks rashly”; “a careless talker”; “talk too much.”
12. 12 Tight control over what one says prevents trouble (e.g., Prov 10:10; 17:28; Jas 3:1–12; Sir 28:25). Amenemope advises to “sleep a night before speaking” (5:15; 422, n. 10). The old Arab proverb is appropriate: “Take heed that your tongue does not cut your throat” (O. Zockler, Proverbs, 134).
13. 13 The noun נֶפֶשׁ (nefesh, traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; 660 5.c) or (2) “desire” (e.g., Deut 12:20; Prov 19:8; 21:10; 660 6.a).
14. 14 The contrast is between the “soul (= appetite) of the sluggard” (נַפְשׁוֹ עָצֵל, nafsho ’atsel) and the “soul (= desire) of the diligent” (נֶפֶשׁ חָרֻצִים, nefesh kharutsim)—what they each long for.
15. 15 The Hitpael verb means “to lust after; to crave.” A related verb is used in the Decalogue’s prohibition against coveting (Exod 20:17; Deut 5:21).
16. 16 Heb “will be made fat” (cf. , ); “is richly supplied.”
17. 17 Heb “a word of falsehood.” The genitive “falsehood” functions as an attributive genitive. The construct noun דְּבַר (dévar) means either “word” or “thing.” Hence, the phrase means “a false word” or “a false thing.”
18. 18 The versions render this phrase variously: “is ashamed and without confidence” (); “is ashamed and put to the blush” (); “confounds and will be confounded” (). The variety is due in part to confusion of בָּאַשׁ (ba’sh, “to stink”) and בּוֹשׁ (bosh, “to be ashamed”). Cf. “acts disgustingly and shamefully.” Heb “acts shamefully and disgracefully.” The verb בָּאַשׁ (ba’ash) literally means “to cause a stink; to emit a stinking odor” (e.g., Exod 5:21; Eccl 10:1) and figuratively means “to act shamefully” ( 92 ). The verb וְיַחְפִּיר (véyakhppir) means “to display shame.” Together, they can be treated as a verbal hendiadys: “to act in disgraceful shame,” or more colorfully “to make a shameful smell,” or as W. McKane has it, “spread the smell of scandal” (Proverbs [], 460). W. G. Plaut says, “Unhappily, the bad odor adheres not only to the liar but also to the one about whom he lies—especially when the lie is a big one” (Proverbs, 152).
19. 19 Righteousness refers to that which conforms to law and order. One who behaves with integrity will be safe from consequences of sin.
20. 20 Heb “blameless of way.” The term דָּרֶךְ (darekh) is a genitive of specification: “blameless in respect to his way.” This means living above reproach in their course of life. Cf. “whose way is blameless”; “who walks honestly.”
21. 21 Righteousness and wickedness are personified in this proverb to make the point of security and insecurity for the two courses of life.
22. 22 The Hitpael of עָשַׁר (’ashar, “to be rich”) means “to pretend to be rich” ( 799 עָשַׁר Hithp); this is the so-called “Hollywood Hitpael” function which involves “acting” or pretending to be something one is not.
23. 23 The Hitpolel of רוּשׁ (rush, “to be poor”) means “to pretend to be poor” ( 930 Hithpolel); this is another example of the “Hollywood Hitpael”—the Hitpolel forms of hollow root verbs are the equivalent of Hitpael stem forms.
24. 24 The proverb seems to be a general observation on certain people in life, but it is saying more. Although there are times when such pretending may not be wrong, the proverb is instructing people to be honest. An empty pretentious display or a concealing of wealth can come to no good.
25. 25 As the word “ransom” (כֹּפֶר, cofer) indicates, the rich are susceptible to kidnapping and robbery. But the poor man pays no attention to blackmail—he does not have money to buy off oppressors. So the rich person is exposed to legal attacks and threats of physical violence and must use his wealth as ransom.
26. 26 Heb “the life of a man.”
27. 27 The term גְּעָרָה (gé’arah) may mean (1) “rebuke” (so , ) or (2) “threat” (so ; cf. , , ). If “rebuke” is the sense here, it means that the burdens of society fall on the rich as well as the dangers. But the sense of “threat” better fits the context: The rich are threatened with extortion, but the poor are not (cf. “the poor don’t have that problem”).
28. 28 The images of “light” and “darkness” are used frequently in scripture. Here “light” is an implied comparison: “light” represents life, joy, and prosperity; “darkness” signifies adversity and death. So the “light of the righteous” represents the prosperous life of the righteous.
29. 29 The verb יִשְׂמָח (yismah) is normally translated “to make glad; to rejoice.” But with “light” as the subject, it has the connotation “to shine brightly” (see G. R. Driver, “Problems in the Hebrew Text of Proverbs,” 32 [1951]: 180).
30. 30 The lamp is an implied comparison as well, comparing the life of the wicked to a lamp that is going to be extinguished.
31. 31 The adds, “Deceitful souls go astray in sins, but the righteous are pitiful and merciful.” The verb דָּעַךְ (da’akh) means “to go out [in reference to a fire or lamp]; to be extinguished.” The idea is that of being made extinct, snuffed out (cf. , ). The imagery may have been drawn from the sanctuary where the flame was to be kept burning perpetually. Not so with the wicked.
32. 32 The parallelism suggests pride here means contempt for the opinions of others. The wise listen to advice rather than argue out of stubborn pride.
33. 33 The particle רַק (raq, “only”) modifies the noun “contention”—only contention can come from such a person.
34. 34 The Niphal of יָעַץ (ya’ats, “to advise; to counsel”) means “to consult together; to take counsel.” It means being well-advised, receiving advice or consultation (cf. “those who take advice are wise”).
35. 35 The reads מֵהֵבֶל (mehevel, “from vanity”). The Greek and Latin versions (followed by ) reflect מְבֹהָל (mévohal, “in haste”) which exhibits metathesis. is the more difficult reading and therefore preferred. The alternate reading fits the parallelism better, but is therefore a less difficult reading. Heb “wealth from vanity” (cf. , ). The term הֶבֶל (hevel) literally means “vapor” and figuratively refers to that which is unsubstantial, fleeting, or amount to nothing ( 210 ). Used in antithesis with the expression “little by little,” it means either “without working for it” or “quickly.” Some English versions assume dishonest gain (cf. , , ).
36. 36 Heb “will become small.” The verb מָעָט (ma’at) means “to become small; to become diminished; to become few.” Money gained without work will diminish quickly, because it was come by too easily. The verb forms a precise contrast with רָבָה (ravah), “to become much; to become many,” but in the Hiphil, “to multiply; to make much many; to cause increase.”
37. 37 Heb “by hand”; cf. , , “by labor.”
38. 38 Heb “will increase.”
39. 39 The word “hope” (תּוֹחֶלֶת [tokhelet] from יָחַל [yakhal]) also has the implication of a tense if not anxious wait.
40. 40 The verb is the Pual participle from מָשַׁךְ (mashakh,“to draw; to drag”).
41. 41 Failure in realizing one’s hopes can be depressing or discouraging. People can bear frustration only so long (W. G. Plaut, Proverbs, 153).
42. 42 Heb “a desire that comes”; cf. “a wish that comes true.”
43. 43 The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
44. 44 Heb “the word.” The term “word” means teaching in general; its parallel “command” indicates that it is the more forceful instruction that is meant. Both of these terms are used for scripture.
45. 45 The reads יֵחָבֶל (yekhavel, “he will pay [for it]”; cf. , ) but the editors suggest revocalizing the text to יְחֻבָּל (yékhubal, “he will be broken [for it]”; cf. “bring destruction on themselves”). Heb “will be pledged to it.” The Niphal of I חָבַל (khaval) “to pledge” means “to be under pledge to pay the penalty” ( 286 Niph). Whoever despises teaching will be treated as a debtor—he will pay for it if he offends against the law.
46. 46 Heb “fears a commandment”; “respects a command.”
47. 47 Heb “he” or “that one” [will be rewarded].
48. 48 The adds: “A crafty son will have no good thing, but the affairs of a wise servant will be prosperous; and his path will be directed rightly.”
49. 49 The term תוֹרָה (torah) in legal literature means “law,” but in wisdom literature often means “instruction; teaching” ( 435 ); cf. NAV, , “teaching”; “advice.”
50. 50 Heb “instruction of the wise.” The term חָכָם (khakham, “the wise”) is a genitive of source.
51. 51 The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
52. 52 Heb “fountain of life” (so , , , ). The genitive חַיִּים (khayyim) functions as a genitive of material, similar to the expression “fountain of water.” The metaphor means that the teaching of the wise is life-giving. The second colon is the consequence of the first, explaining this metaphor.
53. 53 The infinitive construct with preposition לְ (lamed) gives the result (or, purpose) of the first statement. It could also be taken epexegetically, “by turning.”
54. 54 The term “person” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
55. 55 Heb “snares of death” (so , , , , , ). The genitive מָוֶת (mavet) functions as an attributive adjective. The term “snares” makes an implied comparison with hunting; death is like a hunter. W. McKane compares the idea to the Ugaritic god Mot, the god of death, carrying people off to the realm of the departed (Proverbs [], 455). The expression could also mean that the snares lead to death.
56. 56 Heb “good insight.” The expression שֵׂכֶל־טוֹב (sekhel-tov) describes a person who has good sense, sound judgment, or wise opinions ( 968 שֵׂכֶל).
57. 57 Heb “gives”; “produces.”
58. 58 Heb “way,” frequently for conduct, behavior, or lifestyle.
59. 59 The reads אֵיתָן (’etan, “enduring; permanent; perennial”; 450 יתן 1). Several scholars suggest that the text here is corrupt and the reading should be “harsh; hard; firm; rugged” ( 450 2). G. R. Driver suggested that לֹא (lo’, “not”) was dropped before the word by haplography and so the meaning would have been not “enduring” but “passing away” (“Problems in the Hebrew Text of Proverbs,” 32 [1951]: 181). The , , and reflect a Hebrew of תֹאבֵד (to’ved) “are destroyed.” The editors suggest emending the text to אֵידָם (’edam) “their calamity” from אֵיד (’ed, “calamity, distress”; 15 ): “the way of the faithless [leads to] their calamity.” The idea of “harsh” or “hard” could also be drawn from a meaning of the word in the meaning “firm,” that is, enduring.
60. 60 The shrewd person knows the circumstances, dangers and pitfalls that lie ahead. So he deals with them wisely. This makes him cautious.
61. 61 Heb “spreads open” [his folly]. W. McKane suggests that this is a figure of a peddler displaying his wares (Proverbs [], 456; cf. “the fool peddles folly”). If given a chance, a fool will reveal his foolishness in public. But the wise study the facts and make decisions accordingly.
62. 62 Heb “bad.”
63. 63 The changes this to a Hiphil to read, “plunges [men] into trouble.” But the text simply says the wicked messenger “falls into trouble,” perhaps referring to punishment for his bad service.
64. 64 Or “evil.”
65. 65 Heb “an envoy of faithfulness.” The genitive אֱמוּנִים (’emunim, “faithfulness”) functions as an attributive adjective: “faithful envoy.” The plural form אמונים (literally, “faithfulnesses”) is characteristic of abstract nouns. The term “envoy” (צִיר, tsir) suggests that the person is in some kind of government service (e.g., Isa 18:2; Jer 49:14; cf. , “ambassador”). This individual can be trusted to “bring healing”—be successful in the mission. The wisdom literature of the ancient Near East has much to say about messengers.
66. 66 The verb “brings” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
67. 67 The verb III פָּרַע (para’) normally means “to let go; to let alone” and here “to neglect; to avoid; to reject” ( 828 ).
68. 68 The phrase “ends up in” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
69. 69 Honor and success are contrasted with poverty and shame; the key to enjoying the one and escaping the other is discipline and correction. W. McKane, Proverbs (), 456, notes that it is a difference between a man of weight (power and wealth, from the idea of “heavy” for “honor”) and the man of straw (lowly esteemed and poor).
70. 70 Heb “an abomination of fools.” The noun כְּסִילִים (késilim, “fools”) functions as a subjective genitive: “fools hate to turn away from evil” (cf. , , ). T. T. Perowne says: “In spite of the sweetness of good desires accomplished, fools will not forsake evil to attain it” (Proverbs, ). Cf. Prov 13:12; 29:27.
71. 71 Heb “walks.” When used with the preposition אֶת (’et, “with”), the verb הָלַךְ (halakh, “to walk”) means “to associate with” someone ( 234 הָלַךְ II.3.b; e.g., Mic 6:8; Job 34:8). The active participle of הָלַךְ (“to walk”) stresses continual, durative action. One should stay in close association with the wise, and move in the same direction they do.
72. 72 The verb form יֵרוֹעַ (yeroa’) is the Niphal imperfect of רָעַע (ra’a’), meaning “to suffer hurt.” Several have attempted to parallel the repetition in the wordplay of the first colon. A. Guillaume has “he who associates with fools will be left a fool” (“A Note on the Roots רִיע, יָרַע, and רָעַע in Hebrew,” 15 [1964]: 294). translated the thus: “Fool he ends that fool befriends” (cited by D. Kidner, Proverbs [], ).
73. 73 Heb “evil.” The term רָעָה (ra’ah, “evil”) here functions in a metonymical sense meaning “calamity.” “Good” is the general idea of good fortune or prosperity; the opposite, “evil,” is likewise “misfortune” (cf. , , ) or calamity.
74. 74 This statement deals with recompense in absolute terms. It is this principle, without allowing for any of the exceptions that Proverbs itself acknowledges, that Job’s friends applied (incorrectly) to his suffering.
75. 75 Heb “good.”
76. 76 In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners.
77. 77 Heb “the children of children.”
78. 78 In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17).
79. 79 Heb “fallow ground” (so ). The word נִיר (nir) means “the tillable [or untilled; or fallow] ground.” 644 says this line could be rendered: “abundant food [yields] the fallow ground of poor men” (i.e., with the Lord’s blessing).
80. 80 The reads “there is what is swept away because [there is] no justice” (וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט, véyesh nispeh bélo’ mishpat). The reads “the great enjoy wealth many years, but some men perish little by little.” The reads “those who have no habitation waste wealth many years, and some waste it completely.” reads “the great man devours the land of the poor, and some men are taken away unjustly.” The has “there is much food in the fresh land of the fathers, and for others it is collected without judgment.” C. H. Toy says that the text is corrupt (Proverbs [], ). Nevertheless, the makes sense: The ground could produce enough food for people if there were no injustice in the land. Poverty is unnecessary as long as there is justice and not injustice.
81. 81 R. N. Whybray cites an Egyptian proverb that says that “boys have their ears on their backsides; they listen when they are beaten” (Proverbs [], 80). Cf. Prov 4:3–4, 10–11; Eph 6:4; Heb 12:5–11.
82. 82 The importance of parental disciplining is stressed by the verbs “hate” and “love.” “Hating” a child in this sense means in essence abandoning or rejecting him; “loving” a child means embracing and caring for him. Failure to discipline a child is tantamount to hating him—not caring about his character.
83. 83 Heb “his son.”
84. 84 Heb “him”; the referent (his child) is specified in the translation for clarity.
85. 85 Heb “seeks him.” The verb שָׁחַר (shahar, “to be diligent; to do something early”; 1007 ) could mean “to be diligent to discipline,” or “to be early or prompt in disciplining.” See G. R. Driver, “Hebrew Notes on Prophets and Proverbs,” 41 (1940): 170.
86. 86 The noun מוּסָר (musar, “discipline”) functions as an adverbial accusative of reference: “he is diligent in reference to discipline.”
87. 87 The noun נֶפֶשׁ (traditionally “soul”; cf. , ) here means “appetite” ( 660 5.a).
88. 88 Heb “he will lack.” The term “food” is supplied in the translation as a clarification. The wicked may go hungry, or lack all they desire, just as the first colon may mean that what the righteous acquire proves satisfying to them.
89. 1 Heb “wise ones of women.” The construct phrase חַכְמוֹת נָשִׁים (khakhmot nashim) features a wholistic genitive: “wise women.” The plural functions in a distributive sense: “every wise woman.” The contrast is between wise and foolish women (e.g., Prov 7:10–23; 31:10–31).
90. 2 The perfect tense verb in the first colon functions in a gnomic sense, while the imperfect tense in the second colon is a habitual imperfect.
91. 3 Heb “house.” This term functions as a synecdoche of container (= house) for contents (= household, family).
92. 4 Heb “fear of the Lord.” The term יְהוָה (yéhvah, “the Lord”) functions as an objective genitive.
93. 5 Heb “crooked of ways”; “devious in conduct.” This construct phrase features a genitive of specification: “crooked in reference to his ways.” The term “ways” is an idiom for moral conduct. The evidence that people fear the Lord is uprightness; the evidence of those who despise him is the devious ways.
94. 6 The preposition בְּ (bet) may denote (1) exchange: “in exchange for” foolish talk there is a rod; or (2) cause: “because of” foolish talk.
95. 7 The noun פֶּה (peh, “mouth”) functions as a metonymy of cause for what is said (“speech, words, talk”).
96. 8 The reads גַּאֲוָה (ga’avah, “pride”) which creates an awkward sense “in the mouth of a fool is a rod of pride” (cf. , ). The editors suggest emending the form to גֵּוֹה (“disciplining-rod”) to create tighter parallelism and irony: “in the mouth of a fool is a rod for the back” (e.g., Prov 10:13). What the fools says will bring discipline. Heb “a rod of back.” The noun גֵּוֹה functions as a genitive of specification: “a rod for his back.” The fool is punished because of what he says.
97. 9 Heb “lips.” The term “lips” is a metonymy of cause, meaning what they say. The wise by their speech will find protection.
98. 10 Heb “the strength of oxen.” The genitive שׁוֹר (shor, “oxen”) functions as an attributed genitive: “strong oxen.” Strong oxen are indispensable for a good harvest, and for oxen to be strong they must be well-fed. The farmer has to balance grain consumption with the work oxen do.
99. 11 Heb “a witness of faithfulness.” The genitive functions in an attributive sense: “faithful witness” (so , ); “reliable witness.”
100. 12 Heb “a witness of falsehood.” The genitive functions in an attributive sense: “false witness.”
101. 13 This saying addresses the problem of legal testimony: A faithful witness does not lie, but a false witness does lie—naturally. The first colon uses the verb כָּזַב (kazav, “to lie”) and the second colon uses the noun כָּזָב (kazav, “lie; falsehood”).
102. 14 The “scorner” (לֵץ, lets) is intellectually arrogant; he lacks any serious interest in knowledge or religion. He pursues wisdom in a superficial way so that he can appear wise. The acquisition of wisdom is conditioned by one’s attitude toward it (J. H. Greenstone, Proverbs, 149).
103. 15 Heb “and there is not.”
104. 16 The Niphal of קָלַל (qalal) means “to appear light; to appear trifling; to appear easy.”
105. 17 Heb “a man, a stupid fellow.”
106. 18 Heb “and.” The vav (ו) that introduces this clause may be understood as meaning “or.…”
107. 19 The reads וּבַל־יָדַעְתָּ (uval-yada’ta, “you did not know [the lips of knowledge]).” It must mean that one should leave the fool because he did not receive knowledge from what fools said. freely interprets the verse: “for there is no knowledge on his lips.” The reflects a Hebrew of וּכְלֵי־דַעַת (ukhéle-da’at, “[wise lips] are weapons of discretion”). The textual variant involves wrong word division and orthographic confusion between ב (bet) and ך (kaf). C. H. Toy emends the text: “for his lips do not utter knowledge” as in 15:7 (Proverbs [], ). The is workable and more difficult.
108. 20 Heb “lips of knowledge” (so , ). “Lips” is the metonymy of cause, and “knowledge” is an objective genitive (speaking knowledge) or attributive genitive (knowledgeable speech): “wise counsel.”
109. 21 Or “the prudent [person]” (cf. , , ).
110. 22 The Hiphil infinitive construct denotes purpose. Those who are shrewd will use it to give careful consideration to all their ways.
111. 23 The word means “deception,” but some suggest “self-deception” here (W. McKane, Proverbs [], 466; and D. W. Thomas, “Textual and Philological Notes on Some Passages in the Book of Proverbs,” 3 [1955]: 286); cf. “fools deceive themselves.” The parallelism would favor this, but there is little support for it. The word usually means “craft practiced on others.” If the line is saying the fool is deceitful, there is only a loose antithesis between the cola.
112. 24 The noun “fools” is plural but the verb “mock” is singular. This has led some to reverse the line to say “guilty/guilt offering mocks fools” (C. H. Toy, Proverbs [], ); see, e.g., Isa 1:14; Amos 5:22. But lack of agreement between subject and verb is not an insurmountable difficulty.
113. 25 The reads “houses of transgressors will owe purification.” has “guilt has its home among fools” (apparently reading לִין לוּן, lin lun). Heb “guilt.” The word אָשָׁם (’asham) has a broad range of meanings: “guilt; reparation.” According to Leviticus, when someone realized he was guilty he would bring a “reparation offering,” a sin offering with an additional tribute for restitution (Lev 5:1–6). It would be left up to the guilty to come forward; it was for the kind of thing that only he would know, for which his conscience would bother him. Fools mock any need or attempt to make things right, to make restitution (cf. , , , ).
114. 26 The word רָצוֹן (ratson) means “favor; acceptance; pleasing.” It usually means what is pleasing or acceptable to God. In this passage it either means that the upright try to make amends, or that the upright find favor for doing so.
115. 27 Heb “bitterness of its soul.”
116. 28 Heb “stranger” (so , , ).
117. 29 The verb is the Hitpael of II עָרַב (’arav), which means “to take in pledge; to give in pledge; to exchange.” Here it means “to share [in].” The proverb is saying that there are joys and sorrows that cannot be shared. No one can truly understand the deepest feelings of another.
118. 30 Heb “house.” The term “house” is a metonymy of subject, referring to their contents: families and family life. Personal integrity ensures domestic stability and prosperity, while lack of such integrity (= wickedness) will lead to the opposite.
119. 31 The term “tent” is a metonymy here referring to the contents of the tent: families.
120. 32 Heb “which is straight before a man.” The proverb recalls the ways of the adulterous woman in chapters 1–9, and so the translation of “man” is retained. The first line does not say that the “way” that seems right is “vice,” but the second line clarifies that. The individual can rationalize all he wants, but the result is still the same. The proverb warns that any evil activity can take any number of ways (plural) to destruction.
121. 33 Heb “the ways of death” (so , ). This construct phrase features a genitive of destiny: “ways that lead to [or, end in] death.” Here death means ruin (e.g., Prov 7:27; 16:25). The adds “Hades,” but the verse seems to be concerned with events of this life.
122. 34 No joy is completely free of grief. There is a joy that is superficial and there is underlying pain that will remain after the joy is gone.
123. 35 Heb “and its end, joy, is grief.” The suffix may be regarded as an Aramaism, a proleptic suffix referring to “joy.”
124. 36 The phrase “may be” is not in the Hebrew but is supplied from the parallelism, which features an imperfect of possibility.
125. 37 Heb “a turning away of heart.” The genitive לֵב (lev, “heart”) functions as an attributive adjective: “a backslidden heart.” The term סוּג (sug) means “to move away; to move backwards; to depart; to backslide” ( 690 I סוּג). This individual is the one who backslides, that is, who departs from the path of righteousness.
126. 38 Heb “will be filled”; cf. , . The verb (“to be filled, to be satisfied”) here means “to be repaid,” that is, to partake in his own evil ways. His faithlessness will come back to haunt him.
127. 39 The phrase “will be rewarded” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
128. 40 The contrast is with the simpleton and the shrewd. The simpleton is the young person who is untrained morally or intellectually, and therefore gullible. The shrewd one is the prudent person, the one who has the ability to make critical discriminations.
129. 41 Heb “his step”; cf. “sensible people watch their step.”
130. 42 Heb “fears.” Since the holy name (Yahweh, translated “the Lord”) is not used, it probably does not here mean fear of the Lord, but of the consequences of actions.
131. 43 The Hitpael of עָבַר (’avar, “to pass over”) means “to pass over the bounds of propriety; to act insolently” ( 720 ; cf. “beareth himself insolently”).
132. 44 The verb בָּטַח here denotes self-assurance or overconfidence. Fools are not cautious and do not fear the consequences of their actions.
133. 45 The proverb discusses two character traits that are distasteful to others—the quick tempered person (“short of anger” or impatient) and the crafty person (“man of devices”). C. H. Toy thinks that the proverb is antithetical and renders it “but a wise man endures” (Proverbs [], ). In other words, the quick-tempered person acts foolishly and loses people’s respect, but the wise man does not.
134. 46 Heb “a man of devices.”
135. 47 The reads “endures” (from נָשָׂא, nasa’) rather than “is hated” (from שָׂנֵא, sane’). This change seems to have arisen on the assumption that a contrast was needed. It has: “a man of thought endures.” Other versions take מְזִמּוֹת (mézimmot) in a good sense; but antithetical parallelism is unwarranted here.
136. 48 G. R. Driver, however, proposed reading the verb as “are adorned” from הלה (“Problems in the Hebrew Text of Proverbs,” 32 [1951]: 181). A similar reading is followed by a number of English versions (e.g., , , ). The proverb anticipates what the simple will receive, assuming they remain simpletons.
137. 49 Or “prudent” (, , ); , “clever.”
138. 50 The meaning of יַכְתִּרוּ (yakhtiru, Hiphil imperfect of כָּתַר, katar) is elusive. It may not mean “to be crowned” or “to crown themselves,” but “to encircle” or “to embrace.” 509 כָּתַר Hiph suggests “to throw out crowns” (throw out knowledge as a crown) or “to encompass knowledge,” i.e., possess it (parallel to inherit).
139. 51 Many versions nuance the perfect tense verb שָׁחַח (shakhakh) as a characteristic perfect. But the proverb suggests that the reality lies in the future. So the verb is best classified as a prophetic perfect (cf. , , , ): Ultimately the wicked will acknowledge and serve the righteous—a point the prophets make.
140. 52 The phrase “will bow” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
141. 53 J. H. Greenstone suggests that this means that they are begging for favors (Proverbs, 154).
142. 54 Heb “hated.” The verse is just a statement of fact. The verbs “love” and “hate” must be seen in their connotations: The poor are rejected, avoided, shunned—that is, hated; but the rich are sought after, favored, embraced—that is, loved.
143. 55 The verb חָרַשׁ (kharash) means (1) literally: “to cut in; to engrave; to plow,” describing the work of a craftsman; and (2) figuratively: “to devise,” describing the mental activity of planning evil (what will harm people) in the first colon, and planning good (what will benefit them) in the second colon.
144. 56 The term “exhibit” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.
145. 57 Heb “loyal-love and truth.” The two terms חֶסֶד וֶאֱמֶת (khesed ve’emet) often form a hendiadys: “faithful love” or better “faithful covenant love.”
146. 58 The Hebrew term עֶצֶב (’etsev, “painful toil; labor”) is first used in scripture in Gen 3:19 to describe the effects of the Fall. The point here is that people should be more afraid of idle talk than of hard labor.
147. 59 Heb “word of lips.” This construct phrase features a genitive of source (“a word from the lips”) or a subjective genitive (“speaking a word”). Talk without work (which produces nothing) is contrasted with labor that produces something.
148. 60 The term “brings” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.
149. 61 The noun מַחְסוֹר (makhsor, “need; thing needed; poverty”) comes from the verb “to lack; to be lacking; to decrease; to need.” A person given to idle talk rather than industrious work will have needs that go unmet.
150. 62 C. H. Toy suggests that this line probably means that wealth is an ornament to those who use it well (Proverbs [], ). J. H. Greenstone suggests that it means that the wisdom of the wise, which is their crown of glory, constitutes their wealth (Proverbs, 155).
151. 63 The reads אִוֶלֶת (’ivelet, “folly”). The editors of propose emending the text to וְלִוְיַת (vélivyat, “but the wealth”), as suggested by the . See M. Rotenberg, “The Meaning of אִוֶּלֶת in Proverbs,” Leš 25 (1960–1961): 201. A similar emendation is followed by (“the diadem”) and (“the garland”).
152. 64 Heb “a witness of truth”; cf. “an honest witness.”
153. 65 The noun נְפָשׁוֹת (néfashot) often means “souls,” but here “lives”—it functions as a metonymy for life ( 659 נֶפֶשׁ 3.c). The setting of this proverb is the courtroom. One who tells the truth “saves” (מַצִּיל [matsil, “rescues; delivers”]) the lives of those falsely accused.
154. 66 The term “brings” does not appear in the Hebrew but is supplied in the translation for the sake of clarity. Also possible, “is deceitful.”
155. 67 Several commentators suggest emending the text from the noun מִרְמָה (mirmah, “deception”) to the participle מְרַמֶּה (mérameh, “destroys”). However, this revocalization is not necessary because the makes sense as it stands: A false witness destroys lives.
156. 68 Heb “In the fear of the Lord [is] confidence of strength.” The phrase “one has” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.
157. 69 Heb “confidence of strength.” This construct phrase features an attributive genitive: “strong confidence” (so most English versions; “a secure fortress”).
158. 70 The fear of the Lord will not only provide security for the parent but will also be a refuge for children. The line recalls Exod 20:5–6 where children will reap the benefits of the righteous parents. The line could also be read as “he [= God] will be a refuge for the children.”
159. 71 The verse is similar to Prov 13:14 except that “the fear of the Lord” has replaced “the teaching of the wise.”
160. 72 The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
161. 73 Heb “fountain of life.”
162. 74 The infinitive construct with prefixed ל (lamed) indicates the purpose/result of the first line; it could also function epexegetically, explaining how fear is a fountain: “by turning.…”
163. 75 The term “people” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.
164. 76 Heb “snares of death” (so , , , , ); “deadly traps.”
165. 77 The preposition serves as the beth essentiae—the glory is the abundant population, not in it.
166. 78 Heb “people.” Cf. “a dwindling nation.”
167. 79 The word means “ruin; destruction,” but in this context it could be a metonymy of effect, the cause being an attack by more numerous people that will bring ruin to the ruler. The proverb is purely a practical and secular saying, unlike some of the faith teachings in salvation history passages.
168. 80 Heb “hasty of spirit” (so , ); , “a hasty temper.” One who has a quick temper or a short fuse will be evident to everyone, due to his rash actions.
169. 81 The participle “exalts” (מֵרִים, merim) means that this person brings folly to a full measure, lifts it up, brings it to the full notice of everybody.
170. 82 Heb “heart of healing.” The genitive מַרְפֵּא (marpe’, “healing”) functions as an attributive adjective: “a healing heart.” The term לֵב (lev, “heart”) is a metonymy for the emotional state of a person ( 660 6). A healthy spirit is tranquil, bringing peace to the body (J. H. Greenstone, Proverbs, 158).
171. 83 Heb “life of the flesh” (so , ); , “gives life to the body.”
172. 84 The term קִנְאָה (qin’ah, “envy”) refers to passionate zeal or “jealousy” (so , , , ), depending on whether the object is out of bounds or within one’s rights. In the good sense one might be consumed with zeal to defend the institutions of the sanctuary. But as envy or jealousy the word describes an intense and sometimes violent excitement and desire that is never satisfied.
173. 85 Heb “rottenness of bones.” The term “bones” may be a synecdoche representing the entire body; it is in contrast with “flesh” of the first colon. One who is consumed with envy finds no tranquility or general sense of health in body or spirit.
174. 86 The verb עָשַׁק (’ashaq) normally means “to oppress” (as in many English versions). However, here it might mean “to slander.” See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” 20 (1969): 202–22.
175. 87 In the Piel this verb has the meaning of “to reproach; to taunt; to say sharp things against” someone (cf. “shows contempt for”). By oppressing the poor one taunts or mistreats God because that person is in the image of God—hence the reference to the “Creator.” To ridicule what God made is to ridicule God himself.
176. 88 The phrase “shows favor” is contrasted with the term “oppresses.” To “show favor” means to be gracious to (or treat kindly) those who do not deserve it or cannot repay it. It is treatment that is gratis. This honors God because he commanded it to be done (Prov 14:21; 17:5; 19:17).
177. 89 The prepositional phrase must be “in his time of trouble” (i.e., when catastrophe comes). Cf. “In times of trouble the wicked are destroyed.” A wicked person has nothing to fall back on in such times.
178. 90 The righteous have hope in a just retribution—they have a place of safety even in death.
179. 91 The reads this as “in his integrity,” as if it were בְּתוּמּוֹ (bétumo) instead of “in his death” (בְּמוֹתוֹ, bémoto). The is followed by some English versions (e.g., “in his honesty,” “in their integrity,” and “by their integrity”). Heb “in his death.” The term “death” may function as a metonymy of effect for a life-threatening situation.
180. 92 The negates the clause, saying it is “not known in fools” (cf. , , , ). Thomas connects the verb to the Arabic root wd` and translates it “in fools it is suppressed.” See D. W. Thomas, “The Root ידע in Hebrew,” 35 (1934): 302–3. The second line may be ironic or sarcastic. The fool, eager to appear wise, blurts out what seems to be wisdom, but in the process turns it to folly. The contrast is that wisdom resides with people who have understanding.
181. 93 Heb “in the inner part”; “in the inward part”; “in the heart of fools.”
182. 94 The verb תְּרוֹמֵם (téromem, translated “exalts”) is a Polel imperfect; it means “to lift up; to raise up; to elevate.” Here the upright dealings of the leaders and the people will lift up the people. The people’s condition in that nation will be raised.
183. 95 The term is the homonymic root II חֶסֶד (khesed, “shame; reproach”; 340 ), as reflected by the translation. Rabbinic exegesis generally took it as I חֶסֶד (“loyal love; kindness”) as if it said, “even the kindness of some nations is a sin because they do it only for a show” (so Rashi, a Jewish scholar who lived a.d. 1040–1105).
184. 96 Heb “the favor of a king.” The noun “king” functions as a subjective genitive: “the king shows favor.…”
185. 97 The wise servant is shown favor, while the shameful servant is shown anger. Two Hiphil participles make the contrast: מַשְׂכִּיל (maskil, “wise”) and מֵבִישׁ (mevish, “one who acts shamefully”). The wise servant is a delight and enjoys the favor of the king because he is skillful and clever. The shameful one botches his duties; his indiscretions and incapacity expose the master to criticism (W. McKane, Proverbs [], 470).
186. 98 Heb “is” (so , ).
187. 1 Heb “soft answer.” The adjective רַּךְ (rakh, “soft; tender; gentle”; 940 ) is more than a mild response; it is conciliatory, an answer that restores good temper and reasonableness (W. McKane, Proverbs [], 477). Gideon illustrates this kind of answer (Judg 8:1–3) that brings peace.
188. 2 Heb “word of harshness”; “grievous words.” The noun עֶצֶב (’etsev, “pain, hurt”) functions as an attributive genitive. The term עֶצֶב refers to something that causes pain ( 780 I עֶצֶב). For example, Jephthah’s harsh answer led to war (Judg 12:1–6).
189. 3 Heb “raises anger.” A common response to painful words is to let one’s temper flare up.
190. 4 The contrast is between the “tongue of the wise” and the “mouth of the fool.” Both expressions are metonymies of cause; the subject matter is what they say. How wise people are can be determined from what they say.
191. 5 Or “makes knowledge acceptable” (so ). The verb תֵּיטִיב (tetiv, Hiphil imperfect of יָטַב [yatav, “to be good”]) can be translated “to make good” or “to treat in a good [or, excellent] way” (C. H. Toy, Proverbs [], ). M. Dahood, however, suggests emending the text to תֵּיטִיף (tetif) which is a cognate of נָטַף (nataf, “drip”), and translates “tongues of the sages drip with knowledge” (Proverbs and Northwest Semitic Philology, 32–33). But this change is gratuitous and unnecessary.
192. 6 The Hiphil verb יַבִּיעַ (yabia’) means “to pour out; to emit; to cause to bubble; to belch forth.” The fool bursts out with reckless utterances (cf. “spout nonsense”).
193. 7 The proverb uses anthropomorphic language to describe God’s exacting and evaluating knowledge of all people.
194. 8 The form צֹפוֹת (tsofot, “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil.
195. 9 Heb “a tongue.” The term “tongue” is a metonymy of cause for what is produced: speech.
196. 10 Heb “a tongue of healing.” A healing tongue refers to speech that is therapeutic or soothing. It is a source of vitality.
197. 11 The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
198. 12 Heb “tree of life.”
199. 13 Heb “perversion in it.” The referent must be the tongue, so this has been supplied in the translation for clarity. A tongue that is twisted, perverse, or deceitful is a way of describing deceitful speech. Such words will crush the spirit (e.g., Isa 65:14).
200. 14 Heb “is prudent” (so , , ); , “is wise.” Anyone who accepts correction or rebuke will become prudent in life.
201. 15 The term בֵּית (bet, “house”) functions as an adverbial accusative of location.
202. 16 The Hebrew noun חֹסֶן (khosen) means “wealth; treasure.” Prosperity is the reward for righteousness. This is true only in so far as a proverb can be carried in its application, allowing for exceptions. The Greek text for this verse has no reference for wealth, but talks about amassing righteousness.
203. 17 Heb “will be troubled.” The function of the Niphal participle may be understood in two ways: (1) substantival use: abstract noun meaning “disturbance, calamity” ( 747 עָכַר) or passive noun meaning “thing troubled,” or (2) verbal use: “will be troubled” ( עכר nif).
204. 18 The verb of the first colon is difficult because it does not fit the second very well—a heart does not “scatter” or “spread” knowledge. On the basis of the , C. H. Toy (Proverbs [], ) suggests a change to יִצְּרוּ (yitséru, “they preserve”). The Greek evidence, however, is not strong. For the second line the has “hearts of fools are not safe,” apparently taking לֹא־כֵן (lo’-khen) as “unstable” instead of “not so.” So it seems futile to use the Greek version to modify the first colon to make a better parallel, when the Greek has such a different reading in the second colon anyway.
205. 19 The phrase “the heart of fools” emphasizes that fools do not comprehend knowledge. Cf. “there is no knowledge in the thoughts of fools.”
206. 20 Heb “an abomination of the Lord.” The term יְהוָה (yéhvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.” Cf. “the Lord detests”; , “the Lord hates”; “the Lord is disgusted.”
207. 21 Heb “sacrifice” (so many English versions).
208. 22 The sacrifices of the wicked are hated by the Lord because the worshipers are insincere and blasphemous (e.g., Prov 15:29; 21:3; 28:9; Ps 40:6–8; Isa 1:10–17). In other words, the spiritual condition of the worshiper determines whether or not the worship is acceptable to God.
209. 23 J. H. Greenstone notes that if God will accept the prayers of the upright, he will accept their sacrifices; for sacrifice is an outer ritual and easily performed even by the wicked, but prayer is a private and inward act and not usually fabricated by unbelievers (Proverbs, 162).
210. 24 Heb “[is] his pleasure.” The 3rd person masculine singular suffix functions as a subjective genitive: “he is pleased.” God is pleased with the prayers of the upright.
211. 25 Heb “an abomination of the Lord.” The term יְהוָה (yéhvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.”
212. 26 Heb “the one who” (so ).
213. 27 God hates the way of the wicked, that is, their lifestyle and things they do. God loves those who pursue righteousness, the Piel verb signifying a persistent pursuit. W. G. Plaut says, “He who loves God will be moved to an active, persistent, and even dangerous search for justice” (Proverbs, 170).
214. 28 The two lines are parallel synonymously, so the “severe discipline” of the first colon is parallel to “will die” of the second. The expression מוּסָר רָע (musar ra’, “severe discipline”) indicates a discipline that is catastrophic or harmful to life.
215. 29 If this line and the previous line are synonymous, then the one who abandons the way also refuses any correction, and so there is severe punishment. To abandon the way means to leave the life of righteousness which is the repeated subject of the book of Proverbs.
216. 30 Heb “Sheol and Abaddon” (שְׁאוֹל וַאֲבַדּוֹן (shé’ol va’adon); so , , ; cf. “Hell and destruction”; “the nether world and the abyss.” These terms represent the remote underworld and all the mighty powers that reside there (e.g., Prov 27:20; Job 26:6; Ps 139:8; Amos 9:2; Rev 9:11). The Lord knows everything about this remote region.
217. 31 The construction אַף כִּי (’af ki, “how much more!”) introduces an argument from the lesser to the greater: If all this is open before the Lord, how much more so human hearts. “Hearts” here is a metonymy of subject, meaning the motives and thoughts (cf. “the thoughts of the living”).
218. 32 Heb “the hearts of the sons of man,” although here “sons of man” simply means “men” or “human beings.”
219. 33 This is an understatement, the opposite being intended (a figure called tapeinosis). A scorner rejects any efforts to reform him.
220. 34 The form הוֹכֵחַ (hokheakh) is a Hiphil infinitive absolute. It could function as the object of the verb (cf. , ) or as a finite verb (cf. , , ). The latter has been chosen here because of the prepositional phrase following it, although that is not a conclusive argument.
221. 35 The has אֶל (’el, “to [the wise]”), suggesting seeking the advice of the wise. The , however, has “with the wise,” suggesting אֶת (’et).
222. 36 The contrast in this proverb is between the “joyful heart” (Heb “a heart of joy,” using an attributive genitive) and the “painful heart” (Heb “pain of the heart,” using a genitive of specification).
223. 37 The verb יֵיטִב (yetiv) normally means “to make good,” but here “to make the face good,” that is, there is a healthy, favorable, uplifted expression. The antithesis is the pained heart that crushes the spirit. C. H. Toy observes that a broken spirit is expressed by a sad face, while a cheerful face shows a courageous spirit (Proverbs [], ).
224. 38 The idea expressed in the second colon does not make a strong parallelism with the first with its emphasis on seeking knowledge. Its poetic image of feeding (a hypocatastasis) would signify the acquisition of folly—the fool has an appetite for it. D. W. Thomas suggests the change of one letter, ר (resh) to ד (dalet), to obtain a reading יִדְעֶה (yid’eh); this he then connects to an Arabic root da`a with the meaning “sought, demanded” to form what he thinks is a better parallel (“Textual and Philological Notes on Some Passages in the Book of Proverbs,” 3 [1955]: 285). But even though the parallelism is not as precise as some would prefer, there is insufficient warrant for such a change.
225. 39 The “days” represent what happens on those days (metonymy of subject).
226. 40 The contrast is between the “afflicted” and the “good of heart” (a genitive of specification, “cheerful/healthy heart/spirit/attitude”). The parallelism suggests that the afflicted is one afflicted within his spirit, for the proverb is promoting a healthy frame of mind.
227. 41 Or “evil”; or “catastrophic.”
228. 42 “one with” is supplied.
229. 43 The image of a continual feast signifies the enjoyment of what life offers (cf. “happy people … enjoy life”). The figure is a hypocatastasis; among its several implications are joy, fulfillment, abundance, pleasure.
230. 44 One of the frequent characteristics of wisdom literature is the “better” saying; it is a comparison of different but similar things to determine which is to be preferred. These two verses focus on spiritual things being better than troubled material things.
231. 45 Turmoil refers to anxiety; the fear of the Lord alleviates anxiety, for it brings with it contentment and confidence.
232. 46 Not all wealth has turmoil with it. But the proverb is focusing on the comparison of two things—fear of the Lord with little and wealth with turmoil. Between these two, the former is definitely better.
233. 47 Heb “and love there.” This clause is a circumstantial clause introduced with vav, that becomes “where there is love.” The same construction is used in the second colon.
234. 48 Again the saying concerns troublesome wealth: Loving relationships with simple food are better than a feast where there is hatred. The ideal, of course, would be loving family and friends with a great meal in addition, but this proverb is only comparing two things.
235. 49 Heb “a man of wrath”; , “a wrathful man.” The term “wrath” functions as an attributive genitive: “an angry person.” He is contrasted with the “slow of anger,” so he is a “quick-tempered person” (cf. “a hothead”).
236. 50 Heb “slow of anger.” The noun “anger” functions as a genitive of specification: slow in reference to anger, that is, slow to get angry, patient.
237. 51 The Hiphil verb יַשְׁקִיט (yashqit) means “to cause quietness; to pacify; to allay” the strife or quarrel (cf. “allays discord”). This type of person goes out of his way to keep things calm and minimize contention; his opposite thrives on disagreement and dispute.
238. 52 The fact that רִיב (riv) is used for “quarrel; strife” strongly implies that the setting is the courtroom or other legal setting (the gates of the city). The hot-headed person is eager to turn every disagreement into a legal case.
239. 53 Heb “like an overgrowth”; “overgrown with thorns”; cf. “like walking in a thorn patch.” The point of the simile is that the path of life taken by the lazy person has many obstacles that are painful—it is like trying to break through a hedge of thorns. The has “strewn with thorns.”
240. 54 The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
241. 55 The contrast to the “thorny way” is the highway, the Hebrew word signifying a well built-up road (סָלַל, salal, “to heap up”). The upright have no reason to swerve, duck, or detour, but may expect “clear sailing.” Other passages pair these two concepts, e.g., Prov 6:10; 10:26; 28:19.
242. 56 Heb “son.”
243. 57 Heb “a fool of a man,” a genitive of specification.
244. 58 The proverb is almost the same as 10:1, except that “despises” replaces “grief.” This adds the idea of the callousness of the one who inflicts grief on his mother (D. Kidner, Proverbs [], ).
245. 59 The Hebrew text reads לַחֲסַר־לֵב (lakhasar-lev, “to one who lacks heart”). The Hebrew term “heart” represents the mind, the place where proper decisions are made (cf. “judgment”). The one who has not developed this ability to make proper choices finds great delight in folly.
246. 60 Heb “a man of understanding” (so , ); “a sensible person.”
247. 61 The Hebrew construction is יְיַשֶּׁר־לָכֶת (yéyasher-lakhet, “makes straight [to] go”). This is a verbal hendiadys, in which the first verb, the Piel imperfect, becomes adverbial, and the second form, the infinitive construct of הָלַךְ, halakh, becomes the main verb: “goes straight ahead” (cf. ).
248. 62 Heb “go wrong” (so , ). The verb is the Hiphil infinitive absolute from פָּרַר, parar, which means “to break; to frustrate; to go wrong” ( I פרר 2). The plans are made ineffectual or are frustrated when there is insufficient counsel.
249. 63 The proverb says essentially the same thing as 11:14, but differently.
250. 64 Heb “joy to the man” or “the man has joy.”
251. 65 Heb “in the answer of his mouth” (so ); “in an apt answer.” The term “mouth” is a metonymy of cause for what he says. But because the parallelism is loosely synonymous, the answer given here must be equal to the good word spoken in season. So it is an answer that is proper or fitting.
252. 66 Heb “in its season.” To say the right thing at the right time is useful; to say the right thing at the wrong time is counterproductive.
253. 67 There is disagreement over the meaning of the term translated “upward.” The verse is usually taken to mean that “upward” is a reference to physical life and well-being (cf. ), and “going down to Sheol” is a reference to physical death, that is, the grave, because the concept of immortality is said not to appear in the book of Proverbs. The proverb then would mean that the wise live long and healthy lives. But W. McKane argues (correctly) that “upwards” in contrast to Sheol, does not fit the ways of describing the worldly pattern of conduct and that it is only intelligible if taken as a reference to immortality (Proverbs [], 480). The translations “upwards” and “downwards” are not found in the . This has led some commentators to speculate that these terms were not found in the original, but were added later, after the idea of immortality became prominent. However, this is mere speculation.
254. 68 Heb “to the wise [man],” because the form is masculine.
255. 69 The term לְמַעַן (lema’an, “in order to”) introduces a purpose clause; the path leads upward in order to turn the wise away from Sheol.
256. 70 Heb “to turn from Sheol downward”; cf. “the nether world below.”
257. 71 The “proud” have to be understood here in contrast to the widow, and their “house” has to be interpreted in contrast to the widow’s territory. The implication may be that the “proud” make their gain from the needy, and so God will set the balance right.
258. 72 The Lord administers justice in his time. The Lord champions the widow, the orphan, the poor, and the needy. These people were often the prey of the proud, who would take and devour their houses and lands (e.g., 1 Kgs 21; Prov 16:19; Isa 5:8–10).
259. 73 Heb “an abomination of the Lord.” The term יְהוָה (yéhvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.”
260. 74 The noun מַחְשְׁבוֹת (makhshévot) means “thoughts” (so , , ), from the verb חָשַׁב (khashav, “to think; to reckon; to devise”). So these are intentions, what is being planned (cf. “schemes”).
261. 75 The word רַע (“evil; wicked”) is a genitive of source or subjective genitive, meaning the plans that the wicked devise—“wicked plans.”
262. 76 The contrast is between the “thoughts” and the “words.” The thoughts that are designed to hurt people the Lord hates; words that are pleasant (נֹעַם, no’am), however, are pure (to him). What is pleasant is delightful, lovely, enjoyable.
263. 77 The simply has “but pleasant words are pure” (Heb “but pure [plural] are the words of pleasantness”). Some English versions add “to him” to make the connection to the first part (cf. , ). The has: “the sayings of the pure are held in honor.” The has: “pure speech will be confirmed by him as very beautiful.” The has paraphrased here: “but those of the pure are pleasing to him.”
264. 78 Heb “the one who gains.” The phrase בּוֹצֵעַ בָּצַע (botseakh batsa’) is a participle followed by its cognate accusative. This refers to a person who is always making the big deal, getting the larger cut, or in a hurry to get rich. The verb, though, makes it clear that the gaining of a profit is by violence and usually unjust, since the root has the idea of “cut off; break off; gain by violence.” The line is contrasted with hating bribes, and so the gain in this line may be through bribery.
265. 79 The participle “troubles” (עֹכֵר, ’okher) can have the connotation of making things difficult for the family, or completely ruining the family (cf. ). In Josh 7:1 Achan took some of the “banned things” and was put to death: Because he “troubled Israel,” the Lord would “trouble” him (take his life, Josh 7:25).
266. 80 Heb “his house.”
267. 81 Heb “gifts” (so ). Gifts can be harmless enough, but in a setting like this the idea is that the “gift” is in exchange for some “profit [or, gain].” Therefore they are bribes (cf. , , , , , ), and to be hated or rejected. Abram, for example, would not take anything that the king of Sodom had to offer, “lest [he] say, “I have made Abram rich” (Gen 14:22–24).
268. 82 The verb יֶהְגֶּה (yehgeh) means “to muse; to meditate; to consider; to study.” It also involves planning, such as with the wicked “planning” a vain thing (Ps 2:1, which is contrasted with the righteous who “meditate” in the law [1:2]).
269. 83 The word “how” is supplied in the translation for stylistic reasons.
270. 84 The reads: “the hearts of the righteous meditate faithfulness.” The advice of the proverb is to say less but better things. The wise—here called the righteous—are cautious in how they respond to others. They think about it (heart = mind) before speaking.
271. 85 The form is plural. What they say (the “mouth” is a metonymy of cause) is any range of harmful things.
272. 86 To say that the Lord is “far” from the wicked is to say that he has made himself unavailable to their appeal—he does not answer them. This motif is used by David throughout Psalm 22 for the problem of unanswered prayer—“Why are you far off?”
273. 87 The verb “hear” (שָׁמַע, shama’) has more of the sense of “respond to” in this context. If one “listens to the voice of the Lord,” for example, it means that he obeys the Lord. If one wishes God to “hear his prayer,” it means he wishes God to answer it.
274. 88 God’s response to prayer is determined by the righteousness of the one who prays. A prayer of repentance by the wicked is an exception, for by it they would become the righteous (C. H. Toy, Proverbs [], ).
275. 89 The has “the eye that sees beautiful things.” D. W. Thomas suggests pointing מְאוֹר (mé’or) as a Hophal participle, “a fine sight cheers the mind” (“Textual and Philological Notes,” 205). But little is to be gained from this change. Heb “light of the eyes” (so , ). The expression may indicate the gleam in the eyes of the one who tells the good news, as the parallel clause suggests.
276. 90 Heb “makes fat the bones”; “invigorates the bones.” The word “bones” is a metonymy of subject, the bones representing the whole body. The idea of “making fat” signifies by comparison (hypocatastasis) with fat things that the body will be healthy and prosperous (e.g., Prov 17:22; 25:25; Gen 45:27–28; and Isa 52:7–8). Good news makes the person feel good in body and soul.
277. 91 Heb “ear” (so , ). The term “ear” is a synecdoche of part (= ear) for the whole (= person).
278. 92 “Life” is an objective genitive: Reproof brings or preserves life. Cf. “life-giving rebuke”; “constructive criticism.”
279. 93 Heb “lodges.” This means to live with, to be at home with.
280. 94 The proverb is one full sentence; it affirms that a teachable person is among the wise.
281. 95 To “despise oneself” means to reject oneself as if there was little value. The one who ignores discipline is not interested in improving himself.
282. 96 Or “heeds” (so , ); “listens to.”
283. 97 The Hebrew text reads קוֹנֶה לֵּב (qoneh lev), the participle of קָנָה (qanah, “to acquire; to possess”) with its object, “heart.” The word “heart” is frequently a metonymy of subject, meaning all the capacities of the human spirit and/or mind. Here it refers to the ability to make judgments or discernment.
284. 98 Heb “[is] instruction of wisdom” ( and similar). The noun translated “wisdom” is an attributive genitive: “wise instruction.” The idea of the first line is similar to Prov 1:7 and 9:10. Here it may mean that the fear of the Lord results from the discipline of wisdom, just as easily as it may mean that the fear of the Lord leads to the discipline of wisdom. The second reading harmonizes with the theme in the book that the fear of the Lord is the starting point.
285. 99 Heb “[is] humility” (so ). The second clause is a parallel idea in that it stresses how one thing leads to another—humility to honor. Humble submission in faith to the Lord brings wisdom and honor.