Proverbs 16–18

Footnotes

1. 1 Heb “plans of the heart” (so , , ). The phrase מַעַרְכֵי־לֵב (ma’arkhe-lev) means “the arrangements of the mind.” Humans may set things in order, plan out what they are going to say, but God sovereignly enables them to put their thoughts into words.
2. 2 Heb “[are] to a man.”
3. 3 Here “the tongue” is a metonymy of cause in which the instrument of speech is put for what is said: the answer expressed.
4. 4 The contrasting prepositions enhance the contrasting ideas—the ideas belong to people, but the words come from the Lord.
5. 5 There are two ways this statement can be taken: (1) what one intends to say and what one actually says are the same, or (2) what one actually says differs from what the person intended to say. The second view fits the contrast better. The proverb then is giving a glimpse of how God even confounds the wise. When someone is trying to speak [“answer” in the book seems to refer to a verbal answer] before others, the Lord directs the words according to his sovereign will.
6. 6 Heb “ways of a man.”
7. 7 The Hebrew term translated “right” (zaḵ) means “innocent” () or “pure” (, , ). It is used in the Bible for pure oils or undiluted liquids; here it means unmixed actions. Therefore on the one hand people rather naively conclude that their actions are fine.
8. 8 Heb “in his eyes.”
9. 9 The figure (a hypocatastasis) of “weighing” signifies “evaluation” (e.g., Exod 5:8; 1 Sam 2:3; 16:7; Prov 21:2; 24:12). There may be an allusion to the Egyptian belief of weighing the heart after death to determine righteousness. But in Hebrew thought it is an ongoing evaluation as well, not merely an evaluation after death.
10. 10 Heb “spirits” (so , ). This is a metonymy for the motives, the intentions of the heart (e.g., 21:2 and 24:2). Humans deceive themselves rather easily and so appear righteous in their own eyes; but the proverb says that God evaluates motives and so he alone can determine if the person’s ways are innocent.
11. 11 The reads גֹּל (gol, “commit”) from the root גָּלַל (galal, “to roll”). The and have “reveal” as if the root were גָּלָה (galah, “to reveal”). Heb “roll.” The verb גֹּל (“to commit”) is from the root גָּלַל (“to roll”). The figure of rolling (an implied comparison or hypocatastasis), as in rolling one’s burdens on the Lord, is found also in Pss 22:8 [9]; 37:5; and 55:22. It portrays complete dependence on the Lord. This would be accomplished with a spirit of humility and by means of diligent prayer, but the plan must also have God’s approval.
12. 12 The suffix on the plural noun would be a subjective genitive: “the works you are doing,” or here, “the works that you want to do.”
13. 13 The syntax of the second clause shows that there is subordination: The vav on וְיִכֹּנוּ (véyikonu) coming after the imperative of the first clause expresses that this clause is the purpose or result. People should commit their works in order that the Lord may establish them. J. H. Greenstone says, “True faith relieves much anxiety and smoothens many perplexities” (Proverbs, 172).
14. 14 The Hebrew verb translated “works” (פָּעַל, pa’al) means “to work out; to bring about; to accomplish.” It is used of God’s sovereign control of life (e.g., Num 23:23; Isa 26:12).
15. 15 Heb “for its answer.” The term לַמַּעֲנֵהוּ (lamma’anehu) has been taken to mean either “for his purpose” or “for its answer.” The Hebrew word is מַעֲנֶה (ma’aneh, “answer”) and not לְמַעַן (léma’an, “purpose”). So the suffix likely refers to “everything” (כֹּל, kol). God ensures that everyone’s actions and the consequences of those actions correspond—certainly the wicked for the day of calamity. In God’s order there is just retribution for every act.
16. 16 This is an example of synthetic parallelism (“A, what’s more B”). The A-line affirms a truth, and the B-line expands on it with a specific application about the wicked—whatever disaster comes their way is an appropriate correspondent for their life.
17. 17 Heb “an abomination of the Lord.” The term יְהוָה (yéhvah, “the Lord”) is a subjective genitive: “the Lord abhors.”
18. 18 Heb “every proud of heart”; “all the proud of heart.” “Heart” is the genitive of specification; the phrase is talking about people who have proud hearts, whose ideas are arrogant. These are people who set themselves presumptuously against God (e.g., 2 Chr 26:16; Ps 131:1; Prov 18:12).
19. 19 Heb “hand to hand.” This idiom means “you can be assured” (e.g., Prov 11:21).
20. 20 The has inserted two couplets here: “The beginning of a good way is to do justly, // and it is more acceptable with God than to do sacrifices; // he who seeks the Lord will find knowledge with righteousness, // and they who rightly seek him will find peace.” C. H. Toy reminds the reader that there were many proverbs in existence that sounded similar to those in the book of Proverbs; these lines are in the Greek OT as well as in (Proverbs [], ). The B-line continues the A-line, but explains what it means that they are an abomination to the Lord—he will punish them. “Will not go unpunished” is an understatement (tapeinosis) to stress first that they will certainly be punished; those who humble themselves before God in faith will not be punished.
21. 21 These two words are often found together to form a nominal hendiadys: “faithful loyal love.” The couplet often characterize the Lord, but here in parallel to the fear of the Lord it refers to the faithfulness of the believer. Such faith and faithfulness bring atonement for sin.
22. 22 Heb “is atoned”; “is purged”; “is expiated.” The verb is from I כָּפַר (kafar, “to atone; to expiate; to pacify; to appease”; I כפר). This root should not be confused with the identically spelled Homonym II כָּפַר (kafar, “to cover over”; II *כפר). Atonement in the OT expiated sins, it did not merely cover them over (cf. ). C. H. Toy explains the meaning by saying it affirms that the divine anger against sin is turned away and man’s relation to God is as though he had not sinned (Proverbs [], ). Genuine repentance, demonstrated by loyalty and truthfulness, appeases the anger of God against one’s sin.
23. 23 Heb “fear of the Lord.” The term יְהוָה (yéhvah, “the Lord”) functions as an objective genitive: “fearing the Lord.”
24. 24 Heb “turns away from”; “keeps away from.”
25. 25 The Hebrew word translated “evil” (רַע, ra’) can in some contexts mean “calamity” or “disaster,” but here it seems more likely to mean “evil” in the sense of sin. Faithfulness to the Lord brings freedom from sin. The verse uses synonymous parallelism with a variant: One half speaks of atonement for sin because of the life of faith, and the other of avoidance of sin because of the fear of the Lord.
26. 26 Heb “ways of a man.”
27. 27 The first line uses an infinitive in a temporal clause, followed by its subject in the genitive case: “in the taking pleasure of the Lord” = “when the Lord is pleased with.” So the condition set down for the second colon is a lifestyle that is pleasing to God.
28. 28 The referent of the verb in the second colon is unclear. The straightforward answer is that it refers to the person whose ways please the Lord—it is his lifestyle that disarms his enemies. W. McKane comments that the righteous have the power to mend relationships (Proverbs [], 491); see, e.g., 10:13; 14:9; 15:1; 25:21–22). The life that is pleasing to God will be above reproach and find favor with others. Some would interpret this to mean that God makes his enemies to be at peace with him (cf. , , , , ). This is workable, but in this passage it would seem God would do this through the pleasing life of the believer (cf. , , ).
29. 29 Heb “even his enemies he makes to be at peace with him.”
30. 30 The lines contrast the modest income with the abundant income; but the real contrast is between righteousness and the lack of justice (or injustice). “Justice” is used for both legal justice and ethical conduct. It is contrasted with righteousness in 12:5 and 21:7; it describes ethical behavior in 21:3. Here the point is that unethical behavior tarnishes the great gain and will be judged by God.
31. 31 This is another “better” saying; between these two things, the first is better. There are other options—such as righteousness with wealth—but the proverb is not concerned with that. A similar saying appears in Amenemope 8:19–20 ( 422).
32. 32 Heb “the heart of a man.” This stresses that it is within the heart that plans are made. Only those plans that are approved by God will succeed.
33. 33 Heb “his way” (so , ).
34. 34 The verb כּוּן (kun, “to establish; to confirm”) with צַעַד (tsa’ad, “step”) means “to direct” (e.g., Ps 119:133; Jer 10:23). This contrasts what people plan and what actually happens—God determines the latter.
35. 35 “Steps” is an implied comparison, along with “way,” to indicate the events of the plan as they work out.
36. 36 Heb “oracle” (so , ) or “decision”; “the king speaks with divine authority.” The term קֶסֶם (qesem) is used in the sense of “oracle; decision; verdict” ( ). The pronouncements of a king form an oracular sentence, as if he speaks for God; they are divine decisions (e.g., Num 22:7; 23:23; 2 Sam 14:20).
37. 37 Heb “on the lips.” The term “lips” is a metonymy of cause referring to what the king says—no doubt what he says officially.
38. 38 Heb “his mouth.” The term “mouth” is a metonymy of cause for what the king says: his pronouncements and legal decisions.
39. 39 The second line gives the effect of the first: If the king delivers such oracular sayings (קֶסֶם, qesem, translated “divine verdict”), then he must be careful in the decisions he makes. The imperfect tense then requires a modal nuance to stress the obligation of the king not to act treacherously against justice. It would also be possible to translate the verb as a jussive: Let the king not act treacherously against justice. For duties of the king, e.g., Psalm 72 and Isaiah 11. For a comparison with Ezekiel 21:23–26, see E. W. Davies, “The Meaning of qesem in Prov 16:10,” 61 (1980): 554–56.
40. 40 Heb “a scale and balances of justice.” This is an attributive genitive, meaning “just scales and balances.” The law required that scales and measures be accurate and fair (Lev 19:36; Deut 25:13). Shrewd dishonest people kept light and heavy weights to make unfair transactions.
41. 41 Heb “stones.”
42. 42 The “wickedness” mentioned here (רֶשַׁע, resha’) might better be understood as a criminal act, for the related word “wicked” can also mean the guilty criminal. If a king is trying to have a righteous administration, he will detest any criminal acts.
43. 43 The “throne” represents the administration, or the decisions made from the throne by the king, and so the word is a metonymy of adjunct (cf. “his rule”).
44. 44 The has the plural, even though the verb “loves” is masculine singular. The ancient versions and two Hebrew read “a king.”
45. 45 Heb “lips of righteousness”; cf. , “honest lips.” The genitive “righteousness” functions as an attributive adjective. The term “lips” is a metonymy of cause for what is said: “righteous speech” or “righteous counsel.”
46. 46 The has the singular participle followed by the plural adjective (which is here a substantive). The editors of wish to follow the ancient versions in making the participle plural, “those who speak uprightly.”
47. 47 The verse is talking about righteous kings, of course—they love righteousness and not flattery. In this proverb “righteous” and “upright” referring to what is said means “what is right and straight,” i.e., the truth (cf. ).
48. 48 This proverb introduces the danger of becoming a victim of the king’s wrath (cf. “if the king becomes angry, someone may die”). A wise person knows how to pacify the unexpected and irrational behavior of a king. The proverb makes the statement, and then gives the response to the subject.
49. 49 The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
50. 50 The expression uses an implied comparison, comparing “wrath” to a messenger because it will send a message. The qualification is “death,” an objective genitive, meaning the messenger will bring death, or the message will be about death. E.g., 1 Kgs 2:25, 29–34 and 46. Some have suggested a comparison with the two messengers of Baal to the god Mot (“Death”) in the Ugaritic tablets (H. L. Ginsberg, “Baal’s Two Messengers,” 95 [1944]: 25–30). If there is an allusion, it is a very slight one. The verse simply says that the king’s wrath threatens death.
51. 51 The verb is כָּפַּר (kapar), which means “to pacify; to appease” and “to atone; to expiate” in Levitical passages. It would take a wise person to know how to calm or pacify the wrath of a king—especially in the ancient Near East.
52. 52 Heb “the light of the face of the king.” This expression is a way of describing the king’s brightened face, his delight in what is taking place. This would mean life for those around him. The proverb is the antithesis of 16:14.
53. 53 Heb “cloud.”
54. 54 Heb “latter rain” (so , ). The favor that this expression represents is now compared to the cloud of rain that comes with the “latter” rain or harvest rain. The point is that the rain cloud was necessary for the successful harvest; likewise the king’s pleasure will ensure the success and the productivity of the people under him. E.g., also Psalm 72:15–17; the prosperity of the land is portrayed as a blessing on account of the ideal king.
55. 55 The form קְנֹה (qénoh) is an infinitive; the Greek version apparently took it as a participle, and the Latin as an imperative—both working with an unpointed קנה, the letter ה (he) being unexpected in the form if it is an infinitive construct (the parallel clause has קְנוֹת [qénot] for the infinitive, but the ancient versions also translate that as either a participle or an imperative).
56. 56 The form is a Niphal participle, masculine singular. If it is modifying “understanding” it should be a feminine form. If it is to be translated, it would have to be rendered “and to acquire understanding is to be chosen more than silver” (cf. , , ). Many commentaries consider it superfluous. and simply have “to choose understanding rather than silver!”
57. 57 The point of righteous living is made with the image of a highway, a raised and well-graded road (a hypocatastasis, implying a comparison between a highway and the right way of living).
58. 58 The form סוּר (sur) is a Qal infinitive; it indicates that a purpose of the righteous life is to turn away from evil. “Evil” here has the sense of sinful living. So the first line asserts that the well-cared-for life avoids sin.
59. 59 The second half of the verse uses two different words for “guard”; this one is נֹצֵר (notser) “the one who guards his way,” and the first is שֹׁמֵר (shomer) “the one who guards his life” (the order of the words is reversed in the translation). The second colon then explains further the first (synthetic parallelism), because to guard one’s way preserves life.
60. 60 The adds three lines after 17a and one after 17b: “The paths of life turn aside from evils, and the ways of righteousness are length of life; he who receives instruction will be prosperous, and he who regards reproofs will be made wise; he who guards his ways preserves his soul, and he who loves his life will spare his mouth.”
61. 61 The two lines of this proverb are synonymous parallelism, and so there are parasynonyms. “Pride” is paired with “haughty spirit” (“spirit” being a genitive of specification); and “destruction” is matched with “a tottering, falling.”
62. 62 Heb “[is] before destruction.”
63. 63 Many proverbs have been written in a similar way to warn against the inevitable disintegration and downfall of pride. W. McKane records an Arabic proverb: “The nose is in the heavens, the seat is in the mire” (Proverbs [], 490).
64. 64 Heb “low of spirit”; “of an humble spirit.” This expression describes the person who is humble and submissive before the Lord and therefore inoffensive. It is always necessary to have a humble spirit, whether there is wealth or not.
65. 65 Heb “than to divide plunder.” The word “plunder” implies that the wealth taken by the proud was taken violently and wrongfully—spoils are usually taken in warfare. R. N. Whybray translates it with “loot” (Proverbs [], 95). The proud are in rebellion against God, overbearing and oppressive. One should never share the “loot” with them.
66. 66 Heb “he who is prudent” or “he who deals wisely” (cf. ). The proverb seems to be referring to wise business concerns and the reward for the righteous. One who deals wisely in a matter will find good results. R. N. Whybray sees a contrast here: “The shrewd man of business will succeed well, but the happy man is he who trusts the Lord” (Proverbs [], 92). Synonymous parallelism is more appropriate.
67. 67 Or “he who gives heed to a word,” that is, “who listens to instruction” (cf. , ).
68. 68 Heb “good” (so , ).
69. 69 Although traditionally this word is translated “happy” (cf. , , , , ), such a translation can be misleading because the word means far more than that. It describes the heavenly bliss that comes from knowing one is right with God and following God’s precepts. The “blessed” could be at odds with the world (Ps 1:1–3).
70. 70 Heb “and the one who trusts in the Lord—blessed is he.”
71. 71 Heb “wise of heart” (so ).
72. 72 Heb “to the wise of heart it will be called discerning.” This means that the wise of heart, those who make wise decisions (“heart” being the metonymy), will gain a reputation of being the discerning ones.
73. 73 Heb “sweetness of lips.” The term “lips” is a metonymy of cause, meaning what is said. It is a genitive of specification. The idea of “sweetness” must be gracious and friendly words. The teaching will be well-received because it is both delightful and persuasive (cf. “pleasant words promote instruction”).
74. 74 Heb “teaching” or “receptivity”; “learning”; “instruction.”
75. 75 The Hebrew noun שֵׂכֵל (sekhel, “prudence; insight”; cf. , , “understanding”; , “good sense”) is related to the verb that means “to have insight; to give attention to; to act circumspectly [or, prudently],” as well as “to prosper; to have success.” These words all describe the kind of wise action that will be successful.
76. 76 The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
77. 77 Heb “fountain of life.” The point of the metaphor is that like a fountain this wisdom will be a constant provision for living in this world.
78. 78 Heb “the discipline of fools [is] folly.” The “discipline” (מוּסָר, musar) in this proverb is essentially a requital for sin (hence “punishment,” so , , ); discipline which is intended to correct is normally rejected and despised by fools. So the line is saying that there is very little that can be done for or with the fool (cf. “discipline is wasted on fools”).
79. 79 Or “mind” (cf. , , ).
80. 80 Heb “makes wise his mouth,” with “mouth” being a metonymy of cause for what is said: “speech.”
81. 81 Those who are wise say wise things. The proverb uses synthetic parallelism: The first line asserts that the wise heart ensures that what is said is wise, and the second line adds that such a person increases the reception of what is said.
82. 82 Heb “to his lips.” The term “lips” functions as a metonymy of cause for what is said.
83. 83 The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
84. 84 The metaphor of honey or the honeycomb is used elsewhere in scripture, notably Ps 19:10 [11]. Honey was used in Israel as a symbol of the delightful and healthy products of the land—“a land flowing with milk and honey” (Deut 6:3).
85. 85 Two predicates are added to qualify the metaphor: The pleasant words are “sweet” and “healing.” “Soul” includes in it the appetites, physical and spiritual; and so sweet to the “soul” would summarize all the ways pleasant words give pleasure. “Bones” is a metonymy of subject, the boney framework representing the whole person, body and soul. Pleasant words, like honey, will enliven and encourage the whole person. One might recall, in line with the imagery here, how Jonathan’s eyes brightened when he ate from the honeycomb (1 Sam 14:27).
86. 86 Heb “There is a way that is right before a man [to the face of a man].”
87. 87 Heb “the ways of death” (so , ). This construct phrase features a genitive of destiny: “ways that lead to [or, end in] death.”This proverb is identical to 14:12.
88. 88 The word for “laborer” and “labors” emphasizes the drudgery and the agony of work (עָמַל, ’amal). For such boring drudgery motivations are necessary for its continuance, and hunger is the most effective. The line is saying that the appetites are working as hard as the laborer.
89. 89 Heb “soul.” The term נֶפֶשׁ (nefesh) here means “appetite,” functioning as a metonymy; the “inner soul” of a person representing his appetite ( 660 5a; see, e.g., Pss 63:6; 107:9; Prov 13:25; 16:24; 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). This is suggested by the parallelism with “hunger.”
90. 90 Heb “labors for him” (so ).
91. 91 Heb “his mouth” (so , ). The term “mouth” is a metonymy for hunger or eating. The idea of the proverb is clear—the need to eat drives people to work.
92. 92 The has apparently misread פִּיהוּ (pihu) and inserted the idea of “ruin” for the laborer: “he drives away ruin.” This influenced the to some degree; however, its first clause understood “suffering” instead of “labor”: “the person who causes suffering suffers.” This theme is taught elsewhere (e.g., Eccl 6:7; Eph 4:28; 6:7; 2 Thess 3:10–12).
93. 93 Heb “a man of belial.” This phrase means “wicked scoundrel.” Some translate “worthless” (so , , ), but the phrase includes deep depravity and wickedness (C. H. Toy, Proverbs [], ).
94. 94 Heb “digs up” (so ). The “wicked scoundrel” finds out about evil and brings it to the surface (Prov 26:27; Jer 18:20). What he digs up he spreads by speech.
95. 95 Heb “on his lips” (so ) The term “lips” is a metonymy of cause. To say that “evil” is on his lips means that he talks about the evil he has dug up.
96. 96 The simile stresses the devastating way that slander hurts people. W. McKane says that this one “digs for scandal and … propagates it with words which are ablaze with misanthropy” (Proverbs [], 494).
97. 97 Heb “a man of perverse things”; “an intriguer.” This refers to someone who destroys lives. The parallelism suggests that he is a “slanderer” or “gossip”—one who whispers and murmurs (18:8; 26:20, 22).
98. 98 The term אַלּוּף (’aluf) refers to a “friend” or “an intimate associate.” The word has other possible translations, including “tame” or “docile” when used of animals. Rashi, a Jewish scholar who lived a.d. 1040–1105, took it in the later sense of “prince,” saying that such speech alienates the Prince, namely God. But that is a forced interpretation of the line.
99. 99 Heb “man of violence.” He influences his friends toward violence. The term חָמָס (khamas, “violence”) often refers to sins against society, social injustices, and crimes.
100. 100 The verb in the first colon is the Piel imperfect, and the form in the second is the Hiphil perfect; the first is a habitual imperfect, and the second a gnomic perfect. The first verb, “to persuade, seduce, entice,” is the metonymy of cause; the second verb, “to lead,” is the metonymy of effect, the two together forming the whole process.
101. 101 Heb “not good” (so , , , , ); “a harmful path.” The expression “a way that is not good” is an example of tapeinosis—a deliberate understatement for the sake of emphasis: It is terrible. This refers to crime and violence. The understatement is used to warn people away from villains and to remind them to follow a good path.
102. 102 The participle עֹצֶה (’otseh) describes one as shutting his eyes (cf. , ). This could mean simply “closing the eyes,” or it could refer to “winking” (so many English versions). The proverb is saying that facial expressions often reveal if someone is plotting evil (e.g., 6:13–14).
103. 103 The conjunction “and” does not appear in the Hebrew but is implied by the synonymous parallelism.
104. 104 The participle קֹרֵץ (qorets) indicates that the person involved is pinching, compressing, or biting his lips (cf. “purses his lips”).
105. 105 The verb is a Piel perfect; it means “complete, finish, bring to an end.” The two cola may form the whole process: The first line has “to devise” evil, and the second has “he completes” evil. , however, classifies this use of the Piel as “to accomplish in thought” meaning “to determine” something ( 478 כָּלָה 1f). In that case the two lines would have synonymous ideas, i.e., using facial expressions to plan evil actions.
106. 106 The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
107. 107 The proverb presents the ideal, for it is not concerned with old people who may be evil. The tried to qualify the interpretation by making the second half of the verse a conditional clause (“if it be found in the way of righteousness”). This is acceptable but unnecessary. The book of Proverbs is simply laying out the equity of longevity for righteousness and premature death for wicked people. In this line “gray hair” is a metonymy of adjunct/effect, representing old age; and the “glorious crown” (taking the genitive as attributive) provides a fitting metaphor to compare the hair on the head with a crown.
108. 108 Heb “it is found” (so ) or “it will be found.”
109. 109 While the proverb presents a general observation, there is a commendable lesson about old people who can look back on a long walk with God through life and can anticipate unbroken fellowship with him in glory.
110. 110 One who is “slow to anger” is a patient person (cf. , , ). This is explained further in the parallel line by the description of “one who rules his spirit” (וּמֹשֵׁל בְּרוּחוֹ, umoshel bérukho), meaning “controls his temper.” This means the person has the emotions under control and will not “fly off the handle” quickly.
111. 111 Heb “who rules his spirit” (so ).
112. 112 The phrase “is better than” does not appear in this line in the Hebrew text, but is implied by the parallelism.
113. 113 The saying would have had greater impact when military prowess was held in high regard. It is harder, and therefore better, to control one’s passions than to do some great exploit on the battlefield.
114. 114 Heb “the lot is cast.” Because the ancient practice of “casting lots” is unfamiliar to many modern readers, the imagery has been updated to “throwing dice.” The proverb concerns the practice of seeking divine leading through casting lots. For a similar lesson, see Amenemope (18, 19:16–17, in 423).
115. 115 Heb “all its decision.”
116. 116 The point concerns seeking God’s will through the practice. The Lord gives guidance in decisions that are submitted to him.
117. 1 The phrase “a dry piece of bread” is like bread without butter, a morsel of bread not dipped in vinegar mix (e.g., Ruth 2:14). It represents here a simple, humble meal.
118. 2 Heb “and quietness in it”; the construction functions as a circumstantial clause: “in which there is quietness” or “with quietness.” The Hebrew word means “quietness” or “ease.” It represents a place where there can be carefree ease because of the sense of peace and security. The Greek rendering suggests that those translators read it as “peace.” Even if the fare is poor, this kind of setting is to be preferred.
119. 3 The house is described as being full of “sacrifices of strife” (זִבְחֵי־רִיב, zivkhi-riv). The use of “sacrifices” suggests a connection with the temple (as in 7:14) in which the people may have made their sacrifices and had a large amount meat left over. It is also possible that the reference is simply to a sumptuous meal (Deut 12:15; Isa 34:6; Ezek 39:17). It would be rare for Israelites to eat meat apart from festivals, however. In the construction the genitive could be classified as a genitive of effect, the feast in general “bringing about strife,” or it could simply be an attributive genitive, “a feast characterized by strife.” Abundance often brings deterioration of moral and ethical standards as well as an increase in envy and strife.
120. 4 The setting is in the ancient world where a servant rarely advanced beyond his or her station in life. But there are notable exceptions (e.g., Gen 15:3 where the possibility is mentioned, 1 Chr 2:35 where it changed through marriage, and 2 Sam 16:1–4; 19:24–30, with the story of Ziba the servant of Mephibosheth). This proverb focuses on a servant who is wise, one who uses all his abilities effectively—a Joseph figure.
121. 5 The parallelism indicates that “ruling over” and “sharing in the inheritance” means that the disgraceful son will be disinherited.
122. 6 Heb “son.”
123. 7 The form מֵבִישׁ (mevish) is a Hiphil participle, modifying בֵן (ben). This original heir would then be one who caused shame or disgrace to the family, probably by showing a complete lack of wisdom in the choices he made.
124. 8 Heb “in the midst of the brothers”; “as one of the brothers.”
125. 9 The noun מַצְרֵף (matsref) means “a place or instrument for refining” (cf. , “the refining pot”). The related verb, which means “to melt, refine, smelt,” is used in scripture literally for refining and figuratively for the Lord’s purifying and cleansing and testing people.
126. 10 The term “refining” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.
127. 11 The term כּוּר (cur) describes a “furnace” or “smelting pot.” It can be used figuratively for the beneficial side of affliction (Isa 48:10).
128. 12 Heb “and.” Most English versions treat this as an adversative (“but”).
129. 13 The participle בֹּחֵן (bokhen, “tests”) in this emblematic parallelism takes on the connotations of the crucible and the furnace. When the Lord “tests” human hearts, the test, whatever form it takes, is designed to improve the value of the one being tested. Evil and folly will be removed when such testing takes place.
130. 14 The Hiphil participle מֵרַע (mera’) indicates one who is a doer of evil. The line affirms that a person of this nature will eagerly listen to evil talk—it is part of his nature.
131. 15 Heb “to the lip of evil”; , , , “wicked lips.” The term “lip” is a metonymy of cause for speech (what is said); the term “evil” is an attributive genitive. The same will be true in the parallel line where the expression “to the tongue of destruction” ( “a destructive tongue”) means things that are said that destroy others.
132. 16 The verb מֵזִין (mezin) is from זִין (zir, “to feed”); therefore, the suggested emendation is to take it from אֹזֶן (’ozen, “ear”) as a denominative verb, “to give ear; to listen to.” Two Hebrew have this variant.
133. 17 Wicked, self-serving people find destructive speech appealing. They should be rebuked and not tolerated (Lev 19:17).
134. 18 The parallelism helps define the subject matter: The one who “mocks the poor” (, , ) is probably one who “rejoices [ gloats] over disaster.” The poverty is hereby explained as a disaster that came to some. The topic of the parable is the person who mocks others by making fun of their misfortune.
135. 19 The Hebrew word translated “insults” (חֵרֵף, kheref) means “reproach; taunt” (as with a cutting taunt); it describes words that show contempt for or insult God. The idea of reproaching the Creator may be mistaking and blaming God’s providential control of the world (C. H. Toy, Proverbs [], ). W. G. Plaut, however, suggests that mocking the poor means holding up their poverty as a personal failure and thus offending their dignity and their divine nature (Proverbs, 187).
136. 20 Heb “children of children [sons of sons].”
137. 21 The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
138. 22 The metaphor signifies that grandchildren are like a crown, that is, they are the “crowning glory” of life. The proverb comes from a culture that places great importance on the family in society and that values its heritage.
139. 23 The noun תִּפְאָרָת (tif’arat) means “beauty; glory” ( 802 ). In this passage “glory” seems to be identified with “glorying; boasting”; so a rendering that children are proud of their parents would be in order. Thus, “glory of children” would be a subjective genitive, the glorying that children do.”
140. 24 The has inserted: “To the faithful belongs the whole world of wealth, but to the unfaithful not an obulus.” It was apparently some popular sentiment at the time. Heb “their fathers.”
141. 25 The word יֶתֶר (yeter) could be rendered either “arrogant” (cf. ) or “excellent” (cf. , ; “eloquent”) because the basic idea of the word is “remainder; excess,” from the verb “be left over.” It describes “lofty” speech (arrogant or excellent) that is not suited for the fool. The Greek version, using pista, seems to support the idea of “excellent,” and makes a contrast: “words that are excellent do not fit a fool.” The idea of arrogance () fits if it is taken in the sense of lofty, heightened, or excessive language.
142. 26 “a lip of excess.” The term “lip” is a metonymy for what is said.
143. 27 The “fool” proper, described by the term נָבָל (naval), occurs only here, in v. 21, and in 30:22 in the book. It describes someone who is godless and immoral in an overbearing way (e.g., 1 Sam 25:25; Ps 14:1). A fool should restrain his words lest his foolishness spew out.
144. 28 Heb “speech of falsehood”; “false speech.”
145. 29 This “ruler” (, “prince”; “noble”) is a gentleman with a code of honor, to whom truthfulness is second nature (W. McKane, Proverbs [], 507). The word describes one as “inclined, generous, noble” ( 622 נָדִיב). It is cognate to the word for the “free will offering.” So for such a noble person lies are not suited. The argument is from the lesser to the greater—if fools shouldn’t speak lofty things, then honorable people should not lie (or, lofty people should not speak base things).
146. 30 The phrase “works like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
147. 31 Heb “a stone of favors”; , “a magic stone.” The term שֹׁחַד (shokhad, “bribe”) could be simply translated as “a gift”; but the second half of the verse says that the one who offers it is successful. At best it could be a gift that opens doors; at worst it is a bribe. The word שֹׁחַד is never used of a disinterested gift, so there is always something of the bribe in it (e.g., Ps 15:5; Isa 1:23). Here it is “a stone that brings favor,” the genitive being the effect or the result of the gift. In other words, it has magical properties and “works like a charm.”
148. 32 Heb “in the eyes of its owner.”
149. 33 Heb “in all that he turns”; , “wherever he turns.”
150. 34 As C. H. Toy points out, the sage is merely affirming a point without making a comment—those who use bribery meet with widespread success (Proverbs [], ). This does not amount to an endorsement of bribery.
151. 35 Heb “covers” (so ); “covers over.” How people respond to the faults of others reveals whether or not they have love. The contrast is between one who “covers” (forgives, cf. , ) the fault of a friend and one who repeats news about it. The former promotes love because he cares about the person; the latter divides friends.
152. 36 The participle מְבַקֵּשׁ (mévaqesh) means “seeks” in the sense of seeking to secure or procure or promote love. There can be no friendship without such understanding and discretion.
153. 37 W. G. Plaut notes that harping on the past has destroyed many friendships and marriages (Proverbs, 188). W. McKane observes that this line refers to the person who breaks up friendships by his scandalous gossip, even if it is done with a kind of zeal for the welfare of the community, for it will destroy love and trust (Proverbs [], 508–9).
154. 38 Heb “goes in deeper” (cf. , ). The verb נָחֵת (nakhet) “to go down; to descend” with the preposition בְּ (bet) means “to descend into; to make an impression on” someone.
155. 39 The form is the Hiphil infinitive of נָכָה (nakhah) with the comparative מִן, min. The word “fool” then would be an objective genitive—more than blows to/on a fool.
156. 40 The proverb is set up in a cause and effect relationship. The cause is that evil people seek rebellion. The term מְרִי (méri) means “rebellion.” It is related to the verb מָרָה (marah, “to be contentious; to be rebellious; to be refractory”). 598 מְרִי translates the line “a rebellious man seeketh only evil” (so ).
157. 41 The parallelism seems to be formal, with the idea simply continuing to the second line; the conjunction is therefore translated to reflect this. However, the proverb could be interpreted as antithetical just as easily.
158. 42 Those bent on rebellion will meet with retribution. The messenger could very well be a merciless messenger from the king; but the expression could also figuratively describe something God sends—storms, pestilence, or any other misfortune.
159. 43 Heb “Let a man meet” (so ); “It is safer to meet.” The infinitive absolute פָּגוֹשׁ (pagosh, “to meet”) functions as a jussive of advice. The bear meeting a man is less dangerous than a fool in his folly. It could be worded as a “better” saying, but that formula is not found here.
160. 44 The second colon begins with וְאַל (vé’al), “and not.” This negative usually appears with volitives, so the fuller expression of the parallel line would be “and let not a fool in his folly [meet someone].”
161. 45 The words “to meet” are not in the Hebrew text, but are implied by the parallelism and are supplied in the translation for stylistic reasons.
162. 46 The human, who is supposed to be rational and intelligent, in such folly becomes more dangerous than the beast that in this case acts with good reason. As R. L. Alden comments, “Consider meeting a fool with a knife, or gun, or even behind the wheel of a car” (Proverbs, 134). See also E. Loewenstamm, “Remarks on Proverbs 17:12 and 20:27,” 37 (1967): 221–24. For a slightly different nuance cf. “some fool busy with a stupid project.”
163. 47 The sentence begins with the participle מֵשִׁיב (meshiv, “the one who repays”). The whole first colon may be taken as an independent nominative absolute, with the formal sentence to follow. Some English versions have made the first colon a condition by supplying “if” (, , , ).
164. 48 The verb מוּשׁ (mush) means “to depart; to remove.” The Kethib is a Hiphil, which would yield a meaning of “to take away”; so the Qere, which is the Qal, makes more sense in the line.
165. 49 The proverb does not explain whether God will turn evil back on him directly or whether people will begin to treat him as he treated others.
166. 50 Heb “the beginning of a quarrel”; , “The start of an argument.”
167. 51 The verse simply begins with “letting out water.” This phrase is a metaphor, but most English versions have made it a simile (supplying “like” or “as”). R. N. Whybray takes it literally and makes it the subject of the clause: “stealing water starts a quarrel” (Proverbs [], 100). However, the verb more likely means “to let out, set free” and not “to steal,” for which there are clearer words. The image involves a small leak in a container or cistern that starts to spurt out water. The problem will get worse if it is not stopped. Strife is like that. The has “The outpouring of words is the beginning of strife.” This would make it a warning against thoughtless talk.
168. 52 The temporal clause is formed with the prepositional “before,” the infinitive construct, and the following subjective genitive. The verb גָּלַע (gala’) means “to expose; to lay bare,” and in the Hitpael “to disclose oneself; to break out.”
169. 53 Heb “he who justifies the wicked and and he who condemns the righteous” (so ). The first colon uses two Hiphil participles, מַצְדִּיק (matsdiq) and מַרְשִׁיעַ (marshia’). The first means “to declare righteous” (a declarative Hiphil), and the second means “to make wicked [or, guilty]” or “to condemn” (i.e., “to declare guilty”). To declare someone righteous who is a guilty criminal, or to condemn someone who is innocent, are both abominations for the Righteous Judge of the whole earth.
170. 54 Heb “an abomination of the Lord.”
171. 55 Heb “why this?” The term זֶּה (zeh) is an enclitic use of the demonstrative pronoun for emphasis: “why ever” would this happen?
172. 56 The sense seems to be “What good is money” since what the fool needs cannot be bought? The verse is a rhetorical question stating that money would be wasted on a fool.
173. 57 Heb “there is no heart”; “he has no (+ common ) sense”; “has no heart for wisdom.”
174. 58 W. McKane envisions a situation where the fool comes to a sage with a fee in hand, supposing that he can acquire a career as a sage, and this gives rise to the biting comment here: Why does the fool have money in his hands? To buy wisdom when he has no brains? (Proverbs [], 505).
175. 59 The verse uses synonymous parallelism, so “friend” and “relative” are equated. Others, however, will take the verse with antithetical parallelism: W. G. Plaut argues that friendship is a spiritual relationship whereas a brother’s ties are based on a blood relationship—often adversity is the only thing that brings brothers together (Proverbs, 189).
176. 60 Heb “a brother.”
177. 61 Heb “is born for adversity.” This is not referring to sibling rivalry but to the loyalty a brother shows during times of calamity. This is not to say that a brother only shows loyalty when there is trouble, nor that he always does in these times (e.g., 18:19, 24; 19:7; 27:10). The true friend is the same as a brotherly relation—in times of greatest need the loyal love is displayed.
178. 62 Heb “heart”; , “a man void of understanding”; “a man lacking in judgment.”
179. 63 The phrase “in pledge” is supplied for the sake of clarification.
180. 64 The line uses the participle עֹרֵב (’orev) with its cognate accusative עֲרֻבָּה (’arubah), “who pledges a pledge.”
181. 65 It is foolish to pledge security for someone’s loans (e.g., Prov 6:1–5).
182. 66 Heb “the one who loves transgression the one who loves a quarrel.” There is some ambiguity in the first line. The meaning would not differ greatly if either were taken as the subject; but the parallelism suggests that the proverb is about a quarrelsome and arrogant person who loves sin and invites destruction.
183. 67 Some have taken this second line literally and interpreted it to mean he has built a pretentious house. Probably it is meant to be figurative: The gate is the mouth (the figure would be hypocatastasis) and so to make it high is to say lofty things—he brags too much (e.g., 1 Sam 2:3; Prov 18:12; 29:23); cf. , , . C. H. Toy (Proverbs [], ) wishes to emend פִּתְחוֹ (pitkho, “his gate”) to פִּיו (piv, “his mouth”), but that is unnecessary since the idea can be obtained by interpretation.
184. 68 The verse parallels two descriptions of the wicked person: “crooked/perverse of heart” (genitive of specification), and “turned away in his tongue” (deceitful). The first phrase describes twisted intentions. The second, using the Niphal participle (“one turned away”) with “tongue,” the metonymy of cause, describes one who has turned away from speaking truth. Cf. “the twisted tongue tumbles into trouble.”
185. 69 The phrase “does not find good” is a figure (tapeinosis) meaning, “will experience calamity.” The wicked person can expect trouble ahead.
186. 70 Heb “tongue”; “whose tongue is deceitful.”
187. 71 Here the Hebrew terms כְּסִיל (késil) and נָבָל (naval) are paired. The first one, which occurs about fifty times in the book, refers to a dullard, whether it be in spiritual, intellectual, or moral matters. The second word, rare in the book, primarily focuses on religious folly—it refers to the practical atheist, the one who lives as if there is no God.
188. 72 The form simply means “bears” or “gives birth to,” but since it is masculine it could be rendered “fathers” (cf. “he who begets a fool”; “To have a fool for a son”). The form for “fool” is masculine, but the proverb is not limited only to male children (cf. “It is sad to have a foolish child”).
189. 73 The phrase “does so” is supplied for the sake of clarification.
190. 74 Parents of fools, who had hoped for children who would be a credit to the family, find only bitter disappointment (cf. “nothing but sadness and sorrow”).
191. 75 Heb “a heart of rejoicing”; “a merry heart”; , “a joyful heart.” This attributive genitive refers to the mind or psyche. A happy and healthy outlook on life brings healing.
192. 76 The word “healing” is a ; some have suggested changes, such as to Arabic jihatu (“face”) or to גְּוִיָּה (géviah, “body”) as in the and , but the makes sense as it is and should be retained. Heb “it causes good a healing.” This means it promotes healing.
193. 77 The “crushed spirit” refers to one who is depressed (cf. “a depressed spirit”). “Crushed” is figurative (an implied comparison) for the idea that one’s psyche or will to go on is beaten down by circumstances.
194. 78 The “bones” figuratively represent the whole body encased in a boney framework (metonymy of subject). “Fat bones” in scripture means a healthy body (3:8; 15:30; 16:24), but “dried up” bones signify unhealthiness and lifelessness (cf. Ezek 37:1–4).
195. 79 The fact that the “gift” is given secretly (Heb “from the bosom” [מֵחֵיק, mekheq]; so ) indicates that it was not proper. Cf. “a concealed bribe”; , , “secret bribes.”
196. 80 The form לְהַטּוֹת (léhattot) is the Hiphil infinitive construct of נָטָה (natah), meaning “to thrust away,” i.e., to “pervert.” This purpose clause clarifies that the receiving of the “gift” is for evil intent.
197. 81 The verse begins with אֶת־פְּנֵי מֵבִין (’et-péni mevin), “before the discerning” or “the face of the discerning.” The particle אֶת here is simply drawing emphasis to the predicate ( §10.3.2b). Cf. “A discerning man keeps wisdom in view.”
198. 82 The term “run” does not appear in the Hebrew text, but is supplied for the sake of clarification.
199. 83 To say that “the eyes of the fool run to the ends of the earth” means that he has no power to concentrate and cannot focus his attention on anything. The language is hyperbolic. Cf. “the mind of a fool wanders everywhere.”
200. 84 The Hebrew noun means “vexation, anger, grief.”
201. 85 Heb “to the one who bore him.” Because the participle is feminine singular in Hebrew, this has been translated as “the mother who bore him.” The proverb is similar to v. 21, 10:1, and 15:20.
202. 86 Heb “not good.” This is an example of tapeinosis—an understatement that implies the worst-case scenario: “it is terrible.”
203. 87 The verb עָנַשׁ, here a Qal infinitive construct, properly means “to fine” (cf. , , ) but is taken here to mean “to punish” in general. The infinitive functions as the subject of the clause.
204. 88 The form is the Hiphil infinitive construct from נָכָה (nakhah, “to strike; to smite”). It may well refer to public beatings, so “flog” is used in the translation, since “strike” could refer to an individual’s action and “beat” could be taken to refer to competition.
205. 89 Heb “[is] against uprightness.” The expression may be rendered “contrary to what is right.” The two lines could be synonymous parallelism; but the second part is being used to show how wrong the first act would be—punishing the righteous makes about as much sense as beating an official of the court for doing what is just.
206. 90 Heb “the one knowing knowledge.” The cognate accusative underscores the meaning of the participle—this is a truly knowledgeable person.
207. 91 The participle חוֹשֵׂךְ (khosekh) means “withholds; restrains; refrains; spares; holds in check,” etc. One who has knowledge speaks carefully.
208. 92 Heb “cool of spirit.” This genitive of specification describes one who is “calm” (so , , ) or “even-tempered” (so , ); he is composed.
209. 93 The imperfect tense here denotes possibility: One who holds his tongue [may be considered] discerning.
210. 94 The Niphal participle is used in the declarative/estimative sense with stative verbs: “to be discerning” (Qal) becomes “to be declared discerning” (Niphal). The proverb is teaching that silence is one evidence of wisdom, and that even a fool can thereby appear wise. D. Kidner says that a fool who takes this advice is no longer a complete fool (Proverbs [], ). He does not, of course, become wise—he just hides his folly.
211. 1 The Niphal participle functions substantively and has a reflexive nuance: “one who has separated himself” (cf. , , ). He is not merely anti-social; he is a problem for society since he will defy sound judgment. The uses the verse to teach the necessity of being part of a community because people have social responsibilities and need each other ( Avot 2:4).
212. 2 The has “seeks [his own] desire[s].” The translation in the represents a Hebrew of לְתֹאֲנָה (léto’anah) instead of לְתַאֲוָה (léta’avah); this could be translated “seeks his own occasion,” that is, “his own pretext” (C. H. Toy, Proverbs [], ; cf. ). The makes sense as it stands and the emendation is not really necessary.
213. 3 Heb “breaks out”; “showing contempt for”; “snarling at.” This individual breaks out in contention against sound judgment. He is in opposition to society (e.g., Prov 17:14; 20:3).
214. 4 This expression forms an understatement (tapeinosis); the opposite is the point—he detests understanding or discernment.
215. 5 The Hitpael infinitive construct בְּהִתְגַּלּוֹת (béhitgalot) functions nominally as the object of the preposition. The term means “reveal, uncover, betray.” So the fool takes pleasure “in uncovering” his heart.
216. 6 Heb “his heart.” This is a metonymy meaning “what is on his mind” (cf. “displaying what he thinks”; “expressing personal opinion”). This kind of person is in love with his own ideas and enjoys spewing them out (W. McKane, Proverbs [], 515). It is the kind of person who would ask a question, not to learn, but to show everyone how clever he is (cf. ).
217. 7 The has “a wicked [person].” Many commentators emend the text to רֶשַׁע (resha’, “wickedness”) which makes better parallelism with “shame” (W. McKane, Proverbs [], 521; R. B. Y. Scott, Proverbs, Ecclesiastes [], 112; C. H. Toy, Proverbs [], ; cf. , , ). However, there is no external evidence for this emendation.
218. 8 “Contempt” (בּוּז, buz) accompanies the wicked; “reproach” (חֶרְפָּה, kherpah) goes with shame. This reproach refers to the critical rebukes and taunts of the community against a wicked person.
219. 9 The term “comes” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
220. 10 The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
221. 11 The metaphor “deep waters” indicates either that the words have an inexhaustible supply or that they are profound.
222. 12 There is debate about the nature of the parallelism between lines 4a and 4b. The major options are: (1) synonymous parallelism, (2) antithetical parallelism (e.g., , , ) or (3) formal parallelism. Normally a vav (ו) would begin an antithetical clause; the structure and the ideas suggest that the second colon continues the idea of the first half, but in a parallel way rather than as additional predicates. The metaphors used in the proverb elsewhere describe the wise.
223. 13 This is an implied comparison (hypocatastasis), the fountain of wisdom being the person who speaks. The Greek version has “fountain of life” instead of “wisdom,” probably influenced from 10:11.
224. 14 The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
225. 15 The point of this metaphor is that the wisdom is a continuous source of refreshing and beneficial ideas.
226. 16 Heb “not good.” This is a figure known as tapeinosis, a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”
227. 17 The idiom “lifting up the face of” (שְׂאֵת פְּנֵי, sé’et péne) means “to show partiality” in decisions (e.g., Deut 10:17; Mal 2:9); cf. , “to favor.” The verbal form is the Qal infinitive construct from נָשָׂא (nasa’), which functions as the subject of the clause.
228. 18 Or “the guilty,” since in the second colon “righteous” can also be understood in contrast as “innocent” (cf. , , ).
229. 19 Heb “to turn aside” (so ); “to thrust aside.” The second half of the verse may illustrate this reprehensible action. The Hiphil infinitive construct לְהַטּוֹת (léhatot) may serve either (1) as result, “showing partiality … so that the righteous are turned away,” or (2) as epexegetical infinitive, “showing partiality … by turning the righteous away.” The second is preferred in the translation. Depriving the innocent of their rights is a perversion of justice.
230. 20 The “lips” is a metonymy of cause, meaning what the fool says. The “mouth” in the second colon is likewise a metonymy for speech, what comes out of the mouth.
231. 21 “Strife” is a metonymy of cause, it is the cause of the beating or flogging that follows; “flogging” in the second colon is a metonymy of effect, the flogging is the effect of the strife. The two together give the whole picture.
232. 22 Heb “calls for.” This is personification: What the fool says “calls for” a beating or flogging. The fool deserves punishment, but does not actually request it.
233. 23 Heb “blows.” This would probably be physical beatings, either administered by the father or by society (e.g., also 19:25; Ps 141:5; cf. , , , ). Today, however, “a beating” could be associated with violent criminal assault, whereas the context suggests punishment. Therefore “a flogging” is used in the translation, since that term is normally associated with disciplinary action.
234. 24 Heb “his soul” (so , , ). What a fool says can ruin him. Calamity and misfortune can come to a person who makes known his lack of wisdom by what he says. It may be that his words incite anger, or merely reveal stupidity; in either case, he is in trouble.
235. 25 Or “slanderer”; , “talebearer”; , “whisperer.”
236. 26 The word כְּמִתְלַהֲמִים (kémitlahamim) occurs only here. It is related to a cognate verb meaning “to swallow greedily.” Earlier English versions took it from a Hebrew root הָלַם (halam, see the word לְמַהֲלֻמוֹת [lémahalumot] in v. 6) meaning “wounds” (so ). But the translation of “choice morsels” fits the idea of gossip better.
237. 27 Heb “they go down [into] the innermost parts of the belly”; “of the body.” When the choice morsels of gossip are received, they go down like delicious food—into the innermost being. R. N. Whybray says, “There is a flaw in human nature that assures slander will be listened to” (Proverbs [], 105).
238. 28 Heb “Also, the one who.” Many commentators and a number of English versions omit the word “also.”
239. 29 The form מִתְרַפֶּה (mitrappeh) is the Hitpael participle, “showing oneself slack.” The verb means “to sink; to relax,” and in the causative stem “to let drop” the hands. This is the lazy person who does not even try to work.
240. 30 These two troubling types, the slacker and the destroyer, are closely related.
241. 31 Heb “possessor of destruction.” This idiom means “destroyer” (so ); “a great waster”; “a vandal.”
242. 32 The “name of the Lord” is a metonymy of subject. The “name” here signifies not the personal name “Yahweh,” for that would be redundant in the expression “the name of Yahweh,” but the attributes of the Lord (cf. Exod 34:5–7)—here his power to protect.
243. 33 The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
244. 34 Heb “a tower of strength,” with “strength” regarded as attributive by most English versions. The metaphor “strong tower” indicates that God is a secure refuge. The figure is qualified in the second colon.
245. 35 The metaphor of “running” to the Lord refers to a whole-hearted and unwavering trust in God’s protection (e.g., Isa 40:31).
246. 36 Heb “is high” or “is inaccessible.” This military-type expression stresses the effect of the trust—security, being out of danger (see שׂגב). Other scriptures will supply the ways that God actually protects people who trust him.
247. 37 This proverb forms a contrast with the previous one. The rich, unlike the righteous, trust in wealth and not in God.
248. 38 The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
249. 39 Heb “city of his strength”; “fortified city.” This term refers to their place of refuge, what they look to for security and protection in time of trouble.
250. 40 The reads בְּמַשְׂכִּיתוֹ (bémaskito, “in his imaginations”). The , , and the Latin reflect בִּמְשֻׂכָּתוֹ (bimsukato, “like a fence [or, high wall]”) that is, wealth provides protection. The reading, on the other hand, suggests that this security is only in the mind. The proverb is an observation saying, reporting a common assumption without commenting on it. The juxtaposition with the last verse is a loud criticism of this misguided faith. The final word בְּמַשְׂכִּיתוֹ (“in his imaginations”) indicates that one’s wealth is a futile place of refuge.
251. 41 The term “heart” is a metonymy of subject, referring to the seat of the spiritual and intellectual capacities—the mind, the will, the motivations and intentions. Proud ambitions and intentions will lead to a fall.
252. 42 Heb “[is] before honor”; cf. “humility leads to honor.”
253. 43 The way to honor is through humility (e.g., Prov 11:2; 15:33; 16:18). The humility and exaltation of Jesus provides the classic example (Phil 2:1–10).
254. 44 Heb “returns a word”; “He that answereth a matter.”
255. 45 Poor listening and premature answering indicate that the person has a low regard for what the other is saying, or that he is too absorbed in his own ideas. The lists this as the second characteristic of the uncultured person ( Avot 5:7).
256. 46 Heb “it is folly to him and shame.” The verse uses formal parallelism, with the second colon simply completing the thought of the first.
257. 47 Heb “the spirit of a man.” Because the verb of this clause is a masculine form, some have translated this line as “with spirit a man sustains,” but that is an unnecessary change.
258. 48 This is a rhetorical question, asserting that very few can cope with depression.
259. 49 The figure of a “crushed spirit” (, , , “a broken spirit,” comparing depression to something smashed or crushed) suggests a broken will, a loss of vitality, despair, and emotional pain. In physical sickness one can fall back on the will to live; but in depression even the will to live is gone.
260. 50 Heb “discerning heart.” The term “heart” is a synecdoche of part (= heart) for the whole (= person); cf. , “intelligent people.” By paralleling “heart” and “ear” the proverb stresses the full acquisition of knowledge. The “ear” listens to instruction, and the heart considers what is heard to acquire knowledge.
261. 51 Heb “the ear of the wise.” The term “ear” is a synecdoche of part (= ear) for the whole (= person): “wise person.” The wise continually seek more knowledge. D. Kidner says, “Those who know most know best how little they know” (Proverbs [], ).
262. 52 This line features a mixed metaphor: The “ear” is pictured “seeking.” The “ear of the wise” actually means the wise person’s capacity to hear, and so the wise are seeking as they hear.
263. 53 The Hebrew term translated “gift” is a more general term than “bribe” (שֹׁחַד, shokhad), used in 17:8, 23. But it also has danger (e.g., 15:27; 21:14), for by giving gifts one might learn how influential they are and use them for bribes. The proverb simply states that a gift can expedite matters.
264. 54 The two verbs here show a progression, helping to form the synthetic parallelism. The gift first “makes room” (יַרְחִיב, yarkhiv) for the person, that is, extending a place for him, and then “ushers him in” (יַנְחֵנּוּ, yakhenu) among the greats.
265. 55 Heb “in his legal case”; “who pleads his case first.”
266. 56 The term “seems” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness (cf. “seemeth”).
267. 57 Heb “his neighbor”; “the other.”
268. 58 Heb “comes and.” The Kethib is the imperfect יָבֹא (yavo’), and the Qere is the conjunction with the participle/perfect tense form וּבָא (uva’). The latter is reflected in most of the ancient versions. There is not an appreciable difference in the translations, except for the use of the conjunction.
269. 59 The proverb is a continuous sentence teaching that there must be cross-examination to settle legal disputes. There are two sides in any disputes, and so even though the first to present his case sounds right, it must be challenged. The verb הָקַר (haqar, translated “cross-examines”) is used for careful, diligent searching and investigating to know something (e.g., Ps 139:1).
270. 60 Heb “casting the lot.” Because modern readers are not familiar with the ancient practice of casting lots, the image of the coin toss to decide an issue has been employed in the translation (cf. “drawing straws”). Although the casting of lots is often compared to throwing dice, the translation “throwing dice ends disputes” in this context could be misunderstood to mean “participating in a game of dice ends disputes.”
271. 61 The verb יַשְׁבִּית (yashbit) is the Hiphil imperfect from שָׁבַת (shavat), meaning “to cause to cease; to bring to an end; to end”; cf. “settles disputes.” The assumption behind this practice and this saying is that providence played the determining role in the casting of lots. If both parties accepted this, then the issue could be resolved.
272. 62 Heb “makes a separation” or “decides.” In the book of Proverbs this verb often has a negative connotation, such as separating close friends (e.g., 16:9). But here it has a positive nuance: Opponents are “separated” by settling the issue.
273. 63 The word is the adjective, “mighty” (so , , ) used here substantivally as the object of the preposition.
274. 64 Heb “brother,” but this is not limited to actual siblings (cf. “an ally”; , “friend”).
275. 65 The Niphal participle from פָּשַׁע (pasha’) modifies “brother”: a brother transgressed, offended, sinned against.
276. 66 The has a clear antithetical proverb here: “A brother helped is like a stronghold, but disputes are like bars of a citadel.” Accordingly, the editors of propose מוֹשִׁיעַ (moshia’) instead of נִפְשָׁע (nifsha’, so also the other versions and the ). But since both lines use the comparison with a citadel (fortified/barred), the antithesis is problematic. The phrase “is harder to reach” is supplied in the translation on the basis of the comparative מִן (min). It is difficult to get into a fortified city; it is more difficult to reach an offended brother.
277. 67 Heb “bars,” but this could be understood to mean “taverns,” so “barred gates” is employed in the translation.
278. 68 The proverb is talking about changing a friend or a relative into an enemy by abuse or strife—the bars go up, as it were. And the “walls” that are erected are not easily torn down.
279. 69 Two images are used in this proverb: the fruit of the mouth and the harvest of the lips. They are synonymous; the first is applied to the orchard and the second to the field. The “mouth” and the “lips” are metonymies of cause, and so both lines are speaking about speech that is productive.
280. 70 Heb “his midst.” This is rendered “his stomach” because of the use of שָׂבַע (sava’, “to be satisfied; to be sated; to be filled”), which is usually used with food (cf. , “belly”). Productive speech is not just satisfying—it meets the basic needs of life. There is a practical return for beneficial words.
281. 71 Heb “in the hand of.”
282. 72 What people say can lead to life or death. The Midrash on Psalms shows one way the tongue [what is said] can cause death: “The evil tongue slays three, the slanderer, the slandered, and the listener” (Midrash Tehillim 52:2). See J. G. Williams, “The Power of Form: A Study of Biblical Proverbs,” Semeia 17 (1980): 35–38.
283. 73 The referent of “it” must be the tongue, i.e., what the tongue says (= “its use”). So those who enjoy talking, indulging in it, must “eat” its fruit, whether good or bad. The expression “eating the fruit” is an implied comparison; it means accept the consequences of loving to talk (cf. ).
284. 74 The verb מָצָא (matsa’, translated “finds”) is used twice in the first colon. It is paralleled by the verb פּוּק (puq, translated “receives”) in the second colon, which carries the same nuance as the preceding verbs. The first perfect tense verb might function in a hypothetical or conditional sense: “If a man finds … then he finds.” But taken as a principle the nuances of the verbs would be gnomic or characteristic.
285. 75 Heb “good.” The term טוֹב (tov, “good; enjoyable; fortune”) might be an allusion to Gen 2:18, which affirms that it is not good for man to be alone. The word describes that which is pleasing to God, beneficial for life, and abundantly enjoyable.
286. 76 Heb “what is pleasant.” The noun רָצוֹן (ratson, “what is pleasing”) is often interpreted in a religious-theological sense here: “receives favor from the Lord” (cf. , , , ). However, this term is probably referring to the pleasure that a person enjoys in marriage, so it should be understood in a nonreligious, marital sense: “pleasure” (e.g., Esth 1:8; 1); cf. “she is a gift from the Lord.” The parallelism is formal; the second line of the verse continues the first but explains it further: Finding a spouse, one receives a pleasurable gift from God.
287. 77 The adds this embellishment to complete the thought: “Whoever puts away a good wife puts away good, and whoever keeps an adulteress is foolish and ungodly.”
288. 78 Heb “speaks supplications”; “pleads for mercy.” The poor man has to ask for help because he has no choice (cf. ). The Hebrew term תַּחֲנוּן (takhanun) is a “supplication for favor” (related to the verb חָנַן [khanan], “to be gracious; to show favor”). So the poor man speaks, but what he speaks is a request for favor.
289. 79 The rich person responds harshly to the request. He has hardened himself against such appeals because of relentless demands. The proverb is an observation saying; it simply describes the way the world generally works, rather than setting this out as the ideal.
290. 80 The construction is “a man of friends” (cf. ) meaning a man who has friends (a genitive of the thing possessed). C. H. Toy, however, suggests reading יֵשׁ (yesh) instead of אִישׁ (’ish), along with some of the Greek , the , and . It would then say “there are friends” who are unreliable (Proverbs [], ); cf. . However, the should be retained here.
291. 81 The text simply has לְהִתְרֹעֵעַ (léhitro’ea’), which means “for being crushed” or “to be shattered” (but not “to show oneself friendly” as in the ). What can be made of the sentence is that “a man who has [many] friends [may have them] for being crushed”—the infinitive giving the result (i.e., “with the result that he may be crushed by them”).