Proverbs 16:1–5

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.