Proverbs 28:25–28

Footnotes

1. 70 Heb “wide of soul.” This is an idiom meaning “a greedy person.” The term נֶפֶשׁ (nefesh, traditionally, “soul”) has here its more basic meaning of appetites (a person is a soul, a bundle of appetites; 660 5.a). It would mean “wide of appetite” (רְהַב־נֶפֶשׁ), thus “greedy.”
2. 71 Greed “stirs up” the strife. This individual’s attitude and actions stir up dissension because people do not long tolerate him.
3. 72 The construction uses the participle בּוֹטֵחַ (boteakh) followed by עַל־יְהוָה (’al-yéhvah), which gives the sense of “relying confidently on the Lord.” This is the antithesis of the greedy person who pushes to get what he desires.
4. 73 The verb דָּשֵׁן (dashen) means “to be fat,” and in the Piel/Pual stems “to make fat/to be made fat” (cf. , ). The idea of being “fat” was symbolic of health and prosperity—the one who trusts in the Lord will be abundantly prosperous and fully gratified (cf. “will be enriched”).
5. 74 The idea of “trusting in one’s own heart” is a way of describing one who is self-reliant. C. H. Toy says it means to follow the untrained suggestions of the mind or to rely on one’s own mental resources (Proverbs [], ). It is arrogant to take no counsel but to rely only on one’s own intelligence.
6. 75 The idiom of “walking in wisdom” means to live life according to the acquired skill and knowledge passed on from the sages. It is the wisdom from above that the book of Proverbs presents, not the undisciplined and uninformed wit and wisdom from below.
7. 76 The verb form יִמָּלֵט (yimmalet) is the Niphal imperfect; the form means “to escape.” In this context one would conclude that it means “to escape from trouble,” because the one who lives in this life by wisdom will escape trouble, and the one who trusts in himself will not.
8. 77 The generous individual will be rewarded. He will not lack nor miss what he has given away to the poor.
9. 78 Heb “hides his eyes”; “to them” is supplied in the translation to indicate the link with the poor in the preceding line. Hiding or closing the eyes is a metonymy of cause or of adjunct, indicating a decision not to look on and thereby help the poor. It could also be taken as an implied comparison, i.e., not helping the poor is like closing the eyes to them.
10. 79 The term “receives” is not in the Hebrew text but is implied, and is supplied in the translation.
11. 80 The text does not specify the nature or the source of the curses. It is natural to think that they would be given by the poor who are being mistreated and ignored. Far from being praised for their contributions to society, selfish, stingy people will be reviled for their heartless indifference.
12. 81 Heb “the wicked rise,” referring to an accession to power, as in a government. Cf. “come to power”; “take charge.” The proverb is essentially the same as 28:12 (e.g., Prov 11:10; 29:2, 16). It refers to the wicked “rising to power” in government.
13. 82 Heb “a man” or “mankind” in a generic sense.
14. 83 The form is the Niphal imperfect of סָתַר (satar, “to hide”); in this stem it can mean “to hide themselves” or “to go into hiding.” In either case the expression would be a hyperbole; the populace would not go into hiding, but they would tread softly and move about cautiously. G. R. Driver suggests the Akkadian sataru instead, which means “to demolish,” and is cognate to the Aramaic “to destroy.” This would produce the idea that people are “destroyed” when the wicked come to power (“Problems in the Hebrew Text of Proverbs,” 32 [1951]: 192–93). That meaning certainly fits the idea, but there is no reason for the change because the is perfectly readable as it is and makes good sense.
15. 84 The two clauses have parallel constructions: They both begin with infinitives construct with prepositions functioning as temporal clauses, followed by subjective genitives (first the wicked, and then the pronoun referring to them). This heightens the antithesis: “when the wicked rise … when they perish.”