1 tn (1:1) The Hebrew noun translated "proverb" is derived from the root lv^m* which means "likeness." The related Niphal verb means "to be like, be comparable with," e.g., "he is like [lv^m=n]] the beasts that perish" (Ps 49:12). The noun can mean an object lesson based on or using a comparison or analogy. It may be a short pithy statement (Ezek 16:44), object lesson drawn from experience (Ps 78:2-6), saying or by-word (Deut 28:37) or an oracle of future blessing (Ezek 21:1-5). Here it means an object lesson setting out courses of action. It helps one choose the course of action to follow or avoid.
2tn (1:1) The name hm)Ov= is a genitive of authorship. The name also forms a phonetic word play on the sounds of the word for "proverbs," as if to say the name is almost synonymous with proverbs. The name hm)Ov= ("of Solomon") is a genitive of authorship or source. While Solomon wrote a majority of the proverbial sayings in the book, some proverbial sayings were written by others (e.g., 22:17-24:34; 30:1-33; 31:1-9) and perhaps collected by Solomon. The Hebrew name hm)Ov= ("of Solomon") forms a phonetic wordplay (paronomasia) on the similarly sounding word yl@v=m! ("proverbs").
3sn (1:1) The phrase "The Proverbs of Solomon" is a title for the entire book. The title does not imply that Solomon authored all the proverbs in this collection; some sections are collections from different authors: the sayings of the wise (22:17-24:22), more sayings of the wise (24:23-34), the words of Agur (Prov 30:1-33) and Lemuel (Prov 31:1-9). The title does not imply that the book was in its final canonical form in the days of Solomon; the men of Hezekiah added a collection of Solomonic proverbs to the existing form of the book (25:1-29:27). The original collection of Solomonic proverbs appears to be the collection of short pithy sayings in 10:1-22:16, and the title might have originally introduced only these. There is question whether chapters 1-9 were part of the original form of the book in the days of Solomon because they do not fit under the title; they are not "proverbs" per se (sentence sayings) but introductory admonitions (longer wisdom speeches). Chapters 1-9 could have been written by Solomon and perhaps added later by someone else. Or they could have been written by someone else and added later in the days of Hezekiah.
4tn (1:1) The designation "son of David" is in apposition to the name Solomon, as are the following nouns, further explaining the name.
5tn (1:1) The phrase "the king of Israel" is in apposition to the name Solomon.
6tn (1:2) The infinitive construct + l (lamed) here designates purpose. This is the first of five purpose clauses in the opening section (1:2a, 2b, 3a, 4a, 6a). This clause reveals the purpose of the collection of proverbs in general. The three purpose clauses that follow qualify this general purpose.
7tn (1:2) Heb "to know." The verb ud~y´ here means "to gain knowledge of" or "to become wise in" (BDB 394.5). This term refers to experiential knowledge, not just cognitive knowledge; it includes the intellectual assimilation and practical use of what is acquired.
8sn (1:2) The noun "wisdom" (hm*k=j*, j*km*h) could be nuanced "moral skill." It refers to "skill" that produces something of value. It is used in reference to the skill of seamen (Ps 107:27), abilities of weavers (Exod 35:26), capabilities of administrators (1 Kgs 3:28), or skill of craftsmen (Exod 31:6). In the realm of moral living, it refers to skill in living--one lives life with moral skill so that something of lasting value is produced from one's life.
9tn (1:2) Heb "instruction." The noun rs*Wm has a three-fold range of meanings: (1) physical or parental: "discipline; chastisement" (2) verbal: "warning; exhortation" and (3) moral: "training; instruction" (BDB 416; HALOT 557). Its parallelism with hm*k=j* ("wisdom; moral skill") suggests that it refers to moral training or instruction that the Book of Proverbs offers to its readers. This instruction consists of wisdom acquired by observing the consequences of foolish actions in others and developing the ability to control the natural inclination to folly. This sometimes comes through experiencing chastisement from God. Sensing something of this nuance, the LXX translated this term with the Greek word for "child-training."
10tn (1:2) The infinitive construct + l (lamed) here designates a second purpose of the book: to compare and to make proper evaluation of the sayings of the wise. The term /yb! ("to discern") refers to the ability to make distinctions between things. This is illustrated by its derivatives: the related preposition means "between" and the related noun means "space between." So the verb refers to the ability to discern between moral options.
11tn (1:2) Heb "words of discernment." The noun hn´yb! ("discernment") functions as an attributive genitive: "discerning words" or "wise sayings." This noun is a cognate accusative of the infinitive of the same root /yb!h*l= ("to discern"). The phrase "to discern words of discernment" refers to the ability (1) to distinguish truth from falsehood or (2) to understand wise sayings, such as in Proverbs.
12tn (1:3) The infinitive construct + l (lamed) here designates a further purpose of the book: this focuses on the purpose of the book from the perspective of the student/disciple. The verb jq^l* ("receive") means to acquire something worth having. It is parallel to the verb "treasure up" in 2:1.
13tn (1:3) Heb "instruction." See note on the same term in 1:2.
14tc (1:3) MT reads the genitive-construct phrase lK@c=h^ rs^Wm ("discipline of prudence"). Syriac adds vav and reads lK@c=h^w+ rs^Wm ("discipline and prudence"). MT is the more difficult reading in terms of syntax, so is preferred as the original reading.
tn (1:3) Heb "discipline of prudence." The term lK@c=h^ ("of prudence") is a Hiphil infinitive absolute, functioning as an emphatic genitive of result, describing the results of a self-disciplined life. The basic meaning of lk^c* is "to be prudent, circumspect," and the Hiphil stem means "to give attention to, consider, ponder; have insight, understanding" (BDB 968). It is a synonym of hm*k=j* ("wisdom"); but while hm*k=j* focuses on living skillfully, lk^c* focuses on acting prudently. The word can also focus on the results of acting prudently: to have success (e.g., Isa 52:12). Elsewhere, the term describes the prudent actions of Abigail in contrast to her foolish husband Nabal (1 Sam 25).
15tn (1:3) Heb "righteousness and justice and equity." The three nouns that follow "self-discipline of prudence" are adverbial accusatives of manner, describing the ways in which the disciplined prudent activity will be manifested: "in righteousness, justice, and equity." The term "in" does not appear in the Hebrew text, but is implied by the syntax; it is inserted in the translation for clarity.
16sn (1:3) The word "righteousness" (qd\x#) describes conduct that conforms to a standard. Elsewhere it is used in a concrete sense to refer to commercial weights and measures that conform to a standard (Deut 25:15). In the moral realm it refers to "righteous" conduct that conforms to God's law.
17tn (1:3) Heb "and justice." The conjunction "and" appears in the Hebrew text, but is omitted in the translation for the sake of English style and smoothness.
sn (1:3) The noun fP*v=m! ("justice; judgment") refers to the ability to make a decision that is just (e.g., Deut 16:18; 1 Kgs 3:28). From this legal background, the term came to mean one's right or precedent. The person with prudence will make decisions that are just and right.
18sn (1:3) The Hebrew noun translated "equity" comes from the root rv*y´ which has the basic idea of "upright, straight, right." It refers to activity that is morally upright and straight, that is, on the proper moral path. Elsewhere it is used in a concrete sense to describe cows walking straight down a path without turning right or left (1 Sam 6:12). Wisdom literature often uses the motif of the straight path to describe a morally "straight" life.
19tn (1:4) Heb "to give." The infinitive construct + l (lamed) here introduces the fourth purpose of the book: it reveals the purpose from the perspective of the teacher. It is what the wise instructor/sage wants to impart to the naive youths.
20tn (1:4) The noun hm*r+u* "prudence; shrewdness; craftiness" (BDB 791) or "cleverness" (HALOT 886.1) refers to a shrewd plan of action, viewed positively or negatively. It is used negatively of planned deception (Josh 9:4) and premeditated murder (Exod 21:14). The related adjective described the serpent as "shrewd, crafty, cunning" (Gen 3:1); it describes cunning plans (Job 5:12) and deception (Job 15:5). The related verb describes a wicked concocted plan (Ps 83:4). The term is used positively of a morally prudent lifestyle (Prov 8:5, 12; 15:5; 19:25). There is no virtue for simpletons to be unaware in this world; they need to be wise as serpents. Proverbs provide a morally shrewd plan for life.
21tn (1:4) Heb "the naïve" or "simpleton." The substantival adjective yt!P# (P#t!) eans "simple; open-minded" in the sense of being open and easily influenced by either wisdom or folly (BDB 834; HALOT 989). The simpleton is easily enticed and misled (Prov 1:32; 7:7; 9:6; 22:3; 27:12); believes everything, including bad counsel (Prov 14:15); lacks moral prudence (Prov 8:5; 19:25); needs discernment (Prov 21:11); but is capable of learning (Prov 9:4, 16). The related verb means "to be wide open; open-minded; enticed, deceived" (BDB 834). The term describes one easily persuaded and gullible, open to any influence, good or bad. This is the "wide-eyed youth" who is headed for trouble unless he listens to the counsel of wisdom.
22tn (1:4) The conjunction "and" does not appear in the Hebrew text but is implied; it is supplied in the translation for the sake of smoothness and style.
23tn (1:4) Heb "knowledge and purpose." The noun tu^D~ ("knowledge") may be nuanced "discernment" here (HALOT 229.4). The nouns hM*z]m=W tu^D~ ("discernment and purpose") form a hendiadys (two nouns joined with vav to describe the same thing): the first noun functions adjectivally and the second functions as a noun: "discerning plan." This parallels "a shrewd plan for the morally naïve" or "a discerning plan for the young person."
24tn (1:4) The noun hM*z]m= may mean (1) "plan" or (2) "discretion" (BDB 273; HALOT 566). It describes the ability to make plans or formulate the best course of action for gaining a goal (Toy, Proverbs, p. 7). The related verb <m^z´ means "to plan; to devise" (BDB 273; HALOT 272) (e.g., Gen 11:6). Here the nouns "knowledge and plan" (hM*z]m=W tu^D~) form a hendiadys: knowledge of how to form and carry out a morally wise plan for life.
25tn (1:4) Heb "young man" or "youth."
26tn (1:5) The term "also" does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
sn (1:5) Verse 5 functions as a parenthesis in the purpose statements of 1:1-7. There are two purposes statements in 1:2 ("to know wisdom" and "to discern sayings"). The first is stated in detail in 1:3-4, first from the perspective of the student then the teacher. 1:6 will state the second purpose of 1:2. But between the two the writer notes that even the wise can become wiser. The book is not just for neophytes; it is for all who want to grow in wisdom.
27tn (1:5) The verb um^v=y] functions as a jussive of advice or counsel ("Let him hear!") rather than a customary imperfect ("he will hear"). The jussive is supported by the parallelism with the following Hiphil jussive [s#oyw+ ("Let him add!").
28tn (1:5) Heb "add."
29tn (1:5) The Niphal substantival participle /obn´ ("discerning"), rather than the noun, is used to describe a person who is habitually characterized by discernment. 1:5 forms a striking contrast to 1:4--there was the simpleton and the youth, here the wise and discerning. Both need this book.
30tn (1:5) The Hiphil verb [s#oyw+ is a jussive rather than an imperfect as the final short vowel (seghol) and accent on the first syllable shows (BDB 415).
31tn (1:5) The noun hl*B%j=T^ ("direction; counsel") refers to moral guidance (BDB 287). It is related to lb@j) ("sailor"), lB@j! ("mast") and lb#j# ("rope; cord"), so BDB suggests it originally meant directing a ship by pulling ropes on the mast. It is used in a concrete sense of God directing the path of clouds (Job 37:12) and in a figurative sense of moral guidance (Prov 11:14; 20:18; 24:6). Here it refers to the ability to steer a right course through life (Cohen, Proverbs, p. 2)
32tn (1:6) The infinitive construct + l (lamed) means "to discern" and introduces the fifth purpose of the book. It focuses on the benefits of proverbs from the perspective of the reader. By studying proverbs the reader will discern the hermeneutical key to understanding more and more proverbs.
33tn (1:6) The phrase "the meaning of" does not appear in the Hebrew text, but is implied; it is supplied in the translation for the sake of clarity.
34tn (1:6) The noun hx*yl!m= means "allusive expression; enigma" in general, and "proverb, parable" in particular (BDB 539; HALOT 590). The related noun Jyl!m@ means "interpreter" (Gen 42:23). The related Arabic root means "to turn aside," so this Hebrew term might refer to a saying that has a "hidden meaning" to its words; see H. N. Richardson, "Some Notes on Jyl! and Its Derivatives," VT 5 (1955): 163-79.
35tn (1:6) This line functions in apposition to the preceding, further explaining the phrase "a proverb and a parable."
36tn (1:6) The term "their" does not appear in the Hebrew text, but seems to be implied; it is supplied in the translation for the sake of clarity and smoothness.
37tn (1:6) The noun hd´yj! ("riddle") designates enigmatic sayings whose meaning is obscure or hidden, such as a riddle (Num 12:8; Judg 14:12, 19), allegory (Ezek 17:2), perplexing moral problem (Pss 49:5; 78:2), perplexing question (1 Kgs 10:1 = 2 Chr 9:1) or ambiguous saying (Dan 8:23) (BDB 295; HALOT 309). If this is related to Arabic hada ("to turn aside, avoid"), it refers to sayings whose meanings are obscure. The sayings of the wise often take the form of riddles that must be discerned.
38tn (1:7) Heb "fear of the LORD." The expression hwhy ta^r+y] ("fear of Yahweh") is a genitive-construct in which hwhy ("the LORD") functions as an objective genitive: he is the object of fear. The term ar~y´ is the common word for fear in the OT and has a basic two-fold range of meanings: (1) "dread; terror" (Deut 1:29; Jon 1:10), (2) "to stand in awe" (1 Kgs 3:28), (3) "to revere; to respect" (Lev 19:3). With the LORD as the object, it captures the polar opposites of shrinking back in fear and drawing close in awe and adoration. Both categories of meaning appear in Exod 20:20 (where the LORD descended upon Sinai amidst geophysical convulsions); Moses encouraged the Israelites to not be afraid of God arbitrarily striking them dead for no reason ("Do not fear!") but informed the people that the LORD revealed himself in such a terrifying manner to scare them from sinning ("God has come only to test you and to put the fear of him in you so that you do not sin"). The fear of the LORD is expressed in reverential submission to his will--the characteristic of true worship. The fear of the LORD is the foundation for wisdom (9:10) and the discipline leading to wisdom (15:33). It is expressed in hatred of evil (8:13) and avoidance of sin (16:6), and so results in prolonged life (10:27; 19:23).
39tn (1:7) The noun tyv!ar} has a two-fold range of meaning: (1) "beginning" = first step in a course of action (e.g., Ps 111:10; Prov 17:14; Mic 1:13) or (2) "chief thing" as the principal aspect of something (e.g., Prov 4:7) (BDB 912). So fearing the LORD is either (1) the first step in acquiring moral knowledge or (2) the most important aspect of moral knowledge. The first option is preferred because 1:2-6 focuses on the acquisition of wisdom.
40tn (1:7) Heb "knowledge." The noun tu^D´ ("knowledge") refers to experiential knowledge, not just cognitive knowledge, including the intellectual assimilation and practical application (BDB 394). It is used in parallelism to rs*Wm ("instruction, discipline") and hm*k=j* ("wisdom, moral skill").
41tn (1:7) The conjunction "but" does not appear in the Hebrew text, but is implied by the antithetical parallelism. It is supplied in the translation for clarity.
42tn (1:7) The term lyw]a$ ("fool") refers to a person characterized by moral folly (BDB 17). Fools lack understanding (10:21), do not store up knowledge (10:14), fail to attain wisdom (24:7), and refuse correction (15:5; 27:22). They are arrogant (26:5), talk loosely (14:3) and are contentious (20:3). They might have mental intelligence but they are morally foolish. In sum, they are stubborn and "thick-brained" (Greenstone, Proverbs, p. 6).
43tn (1:7) The verb of hz´B* ("despise") means to treat things of value with contempt, as if they were worthless (BDB 102). The classic example is Esau who despised his birthright and sold it for lentil stew (Gen 25:34). The perfect tense of this verb may be classified as characteristic perfect (what they have done and currently do) or gnomic perfect (what they always do in past, present and future). The latter is preferred; this describes a trait of fools, and elsewhere the book says that fools do not change.
44sn (1:7) Hebrew word-order is emphatic here. Normal word-order is: verb + subject + direct object. Here it is: direct object + subject + verb ("wisdom and instruction fools despise").
45tn (1:8) The imperative um^v= ("Listen!") forms an urgent exhortation which expects immediate compliance with parental instruction.
46tn (1:8) Heb "my son." It is likely that collections of proverbs grew up in the royal courts and were designed for the training of the youthful prince. But once the collection was included in the canon, the term "son" would be expanded to mean a disciple, for all the people were to learn wisdom when young. It would not be limited to sons alone but would include daughters--as the expression "the children of (yn}B=) Israel" (including males and females) clearly shows. Several passages in the Mishnah and Talmud record instructions to teach daughters the Mosaic law so that they will be righteous and avoid sin as well. The translation "my child," although not entirely satisfactory, will be used here.
47tn (1:8) Heb "training" or "discipline." See note on 1:2.
48tn (1:8) Heb "of." The noun ;yb!a* ("of your father") may be classified as a genitive of source.
49tn (1:8) Heb "instruction." In Proverbs the noun hr~oT (Tor^h) often means "instruction" or "moral direction" rather than "law" (BDB 435.1.a). It is related to hr´y´ ("to point [or, show] the way" in the Hiphil (BDB 435). Instruction attempts to point a person in the right direction (e.g., Gen 46:28).
50tn (1:8) Heb "of." The noun ;M#a! ("of your mother") may be classified as a genitive of source.
51tn (1:9) 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.
52tn (1:9) Heb "a garland of grace." The word /j@ (j@/, "grace") refers to qualities that make a person pleasant and agreeable, e.g., a gracious and charming person (BDB 336). The metaphor compares the teachings that produce these qualities to an attractive wreath.
53tn (1:9) The noun hy~w+l! ("wreath; garland") refers to a head-dress and appears only twice in the OT (Prov 1:9; 4:9) (BDB 531; HALOT 524).
54tn (1:9) Heb "for."
55tn (1:9) 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.
56tn (1:9) Heb "for."
57tn (1:10) The term aF*j^ is the common word for "sinner" in the OT. Because the related verb is used once of sling-shot throwers who miss the mark (Judg 20:16), the idea of sin is often explained as "missing the moral mark" (BDB 306-308). But the term should not be restricted to the idea of a sin of ignorance or simply falling short of the moral ideal. Its meaning is more likely seen in the related Akkadian term "to revolt, rebel." It is active rebellion against authority. It is used here in reference to a gang of robbers.
58tn (1:10) The imperfect tense verb ;WTp^y+ may be nuanced in a connotative sense: "(If) they attempt to persuade you." The verb ht*P* means "to persuade, entice" a person to sin (BDB 834.1) (e.g., Judg 14:15; 16:5; Prov 16:29; Hos 2:16).
59tc (1:10) The MT reads the root hb*a* ("to be willing; to consent"). Some medieval Hebrew MSS read the root aoB ("to go"): "do not go with them." The majority of Hebrew MSS and the versions support the MT reading, which is the less common word and so the more likely original reading.
60tn (1:11) This cohortative hb*r+a#n\ could denote resolve ("We will lie in wait!") or exhortation ("Let us lie in wait!"). These sinners are either expressing their determination to carry out a violent plan or they are trying to entice the lad to participate with them.
61tn (1:11) The verb br~a* ("to lie in wait") it is used for planning murder (Deut 19:11), kidnapping (Judg 21:20), or seduction (Prov 23:28).
62tn (1:11) Heb "for blood." The term <D´ ("blood") functions as a metonymy of effect for "blood shed violently" through murder (HALOT 224.4).
63tn (1:11) Heb "lie in hiding."
64tn (1:11) The term "innocent" (yq!n´) intimates that the person to be attacked is harmless.
65tn (1:11) Heb "without cause." The term <N´j! ("without cause") emphasizes that the planned attack is completely unwarranted.
66tn (1:12) Heb "lives." The noun <yY]j^ ("lives") functions as an adverbial accusative of manner: "alive." The form is a plural of state, used to describe a condition of life which encompasses a long period of time--in this case a person's entire life. Murder cuts short a person's life.
67tn (1:12) The noun loav= can mean (1) "death," (2) "the grave," (3) "Sheol" as the realm of departed spirits and (4) "extreme danger." Here it is parallel to the noun rob ("the Pit") so it is the grave or more likely Sheol. Elsewhere Sheol is personified as having an insatiable appetite and swallowing people alive as they descend to their death (e.g., Num 16:30, 33; Isa 5:14; Hab 2:5). In ancient Near Eastern literature, the grave is often personified in similar manner, e.g., in Ugaritic mythological texts Mot (= "death") is referred to as "the great swallower."
68tn (1:12) Heb "and whole." The vav is asseverative or appositional ("even"); it is omitted in the translation for the sake of style and smoothness. The substantival adjective <ym!T* ("whole; perfect; blameless") is an adverbial accusative describing the condition and state of the object. Used in parallel to <yY]j^ ("alive"), it must mean "full of health" (BDB 1071.2). These cutthroats want to murder a person who is full of vigor.
69tn (1:13) Heb "find." The use of the verb ax*m* ("to find") is deliberate understatement to rhetorically down-play the heinous act of thievery.
70tn (1:13) Heb "all wealth of preciousness."
71tn (1:13) The noun ll*v* ("plunder") functions as an adverbial accusative of material: "with plunder." This term is normally used for the spoils of war (e.g., Deut 20:14; Josh 7:21; Judg 8:24, 25; 1 Sam 30:20) but here refers to stolen goods (e.g., Isa 10:2; Prov 16:19) (BDB 1022.3). The enticement was to join a criminal gang and adopt a life of crime to enjoy ill-gotten gain (Cohen, Proverbs, p. 4).
72tn (1:14) Heb "Throw in your lot with us." This is a figurative expression (hypocatastasis) urging the naïve to join their life of crime and divide their loot equally. The noun lr´oG ("lot") can refer to (1) lot thrown for decision-making processes, e.g., choosing the scapegoat (Lev 16:8), discovering a guilty party (Jon 1:7) or allocating property (Josh 18:6); (2) allotted portion (Josh 15:1) and (3) allotted fate or future destiny (Prov 1:14; Dan 12:13) (BDB 174). Here the criminals urged the lad to share their life. The verb lyP!T^ is an imperfect of injunction: "Throw in...!"; but might also be an imperfect of permission: "you may throw." It functions metonymically as an invitation to join their life of crime: "share with us" (BDB 658.3).
73tn (1:14) Heb "there will be to all of us."
74tn (1:14) Heb "one purse." The term syK! ("purse; bag") is a synecdoche of container (= purse) for contents (= stolen goods). The adjective dja ("one") indicates that the thieves promised to share equally in what they had stolen.
75tn (1:15) Heb "do not walk."
76tn (1:15) Heb "in the way with them."
77tn (1:15) Heb "your foot." The term "foot" (lg\r\) is a synecdoche of part (= your foot) for the whole person (= yourself).
78sn (1:15) The word "path" (hb*yt!n+) like the word "way" (Er\D\) is used as an idiom (developed from a hypocatastasis), meaning "conduct, course of life."
79tn (1:16) Heb "their feet." The term "feet" is a synecdoche of the part (= their feet) for the whole person (= they), stressing the eagerness of the robbers.
80tn (1:16) Heb "run." The verb JWr ("run") functions here as a metonymy of association, meaning "to be eager" to do something (BDB 930).
81tn (1:16) Heb "to harm." The noun ur~ has a four-fold range of meanings: (1) "pain, harm" (Prov 3:30), (2) "calamity, disaster" (13:21), (3) "distress, misery" (14:32) and (4) "moral evil" (8:13) (BDB 948-49). The parallelism with "swift to shed blood" suggests it means "to inflict harm, injury."
82tn (1:16) The imperfect tense verbs may be classified as habitual or progressive imperfects describing their ongoing continual activity.
83tc (1:16) The BHS editors suggest deleting this entire verse from MT because it does not appear in several versions (Codex B of the LXX, Coptic, Arabic) and is similar to Isa 59:7a. It is possible that it was a scribal gloss (intentional addition) copied into the margin from Isaiah. But this does not adequately explain the differences. It does fit the context well enough to be original.
84tn (1:17) Heb "for the net to be spread out." The Pual participle of hr´z´ means "to be spread" (HALOT 280.1). The subject of this verbal use of the participle is the noun tv#r´h* ("the net"). It is futile for the net to be spread out in plain view of birds.
85tn (1:17) Heb "in the eyes of."
sn (1:17) This means either: (1) Spreading a net in view of birds is futile because birds will avoid the trap; but the wicked are so blind that they fail to see danger; or (2) it does not matter if a net is spread because birds are so hungry they will eat anyway and be trapped; the wicked act in a similar way.
86tn (1:17) Heb "all of the possessors of wings."
87sn (1:18) They think that they are going to shed innocent blood, but in their blindness they do not realize that it is their own blood they shed. Their greed will lead to their destruction. This is an example of ironic poetic justice. They do not intend to destroy themselves; but this is what they accomplish.
88tn (1:18) Heb "their own souls." The term vp#n\ ("soul") is used as a metonymy (= soul) of association (= life). The noun vp#n\ often refers to physical "life" (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10) (BDB 659.3c).
89tn (1:19) The exclamation /K@ ("so; thus; such") marks a conclusion (BDB 485). It draws a comparison between the destruction of the wicked in v. 18 and the concluding statement in v. 19.
90tc (1:19) The MT reads tojr+a* ("paths; ways" as figure for mode of life): "so are the ways [or, paths] of all who gain profit unjustly." The BHS editors suggest emending the text to tyr]j&a^ ("end" as figure for their fate) by simple metathesis between j (khet) and r (resh) and by orthographic confusion between y (yod) and w (vav), both common scribal errors: "so is the fate of all who gain profit unjustly." The external evidence supports MT, which is also the more difficult reading, It adequately fits the context which uses "way" and "path" imagery throughout 1:10-19.
91tn (1:19) Heb "those who unjustly gain unjust gain." The participle u~x@B) ("those who unjustly gain") is followed by the cognate accusative of the same root ux^B* ("unjust gain") to underscore the idea that they gained their wealth through heinous criminal activity.
sn (1:19) The verb followed by the cognate noun usually means seeking gain in an unjust way (1 Sam 8:3), or for selfish purposes (Gen 37:26), or gaining by violence. The word may have the sense of covetousness.
92tn (1:19) The subject of the verb is the noun ux^B* ("unjust gain"), which is also the referent of the 3ms suffix on wyl*u*B= ("its owners"). Greed takes away the life of those who live by greed (e.g., 15:27; 26:27). See G. R. Driver, "Problems in the Hebrew Text of Proverbs," Bib 32 (1951): 173-74.
93tn (1:19) The term vp#n\ ("soul") is used as a metonymy (= soul) of association (= life). The noun vpn often refers to physical "life" (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10) (BDB 659.3c).
94tn (1:19) Heb "its owners."
95tn (1:20) The noun hm*k=j* ("wisdom") is the abstract feminine plural form. It probably functions as a plural of intensity, stressing the all-embracing, elevated wisdom (McKane, Proverbs, p. 272). As in 8:1-9:11, Wisdom is personified as a righteous woman in 1:20-33.
96sn (1:20) The verb /n~r´ ("to cry out, give a ringing cry") always expresses excitement, whether of joyful praise or lamentable sorrow (BDB 943). Here it is an excited summons.
97tn (1:20) Heb "she gives her voice." The expression means to shout loudly (BDB 679).
98sn (1:20) The word tobj)r+ ("plazas") refers to the wide plazas or broad open spaces near the gate where all the people assembled. The personification of wisdom as a woman crying out in this place would be a vivid picture of the public appeal to all who pass by.
99tc (1:21) MT reads toYm!h) ("noisy streets"; Qal participle fpl from hm*h*, "to murmur; to roar"), referring to the busy, bustling place where the street branches off from the gate complex. The LXX reads teicewn which reflects tomj) "walls" (fpl noun from hm*oj, "wall"): "She proclaims on the summits of the walls." MT is preferred because it is the more difficult form. The LXX textual error was caused by simple omission of yod. In addition, the LXX expands the verse to read, "she sits at the gates of the princes, at the gates of the city she boldly says." The shorter MT reading is preferred.
100sn (1:21) The phrase "in the city" further defines the area of the entrance just inside the gate complex, the business area. In an ancient Near Eastern city, business dealings and judicial proceedings would both take place in this area.
101tn (1:21) Heb "she speaks her words."
102tn (1:22) Wisdom addresses three types of people: simpletons (<y]t*P=), scoffers (<yx!l@) and fools (<yl!ys!K=). For the term "simpleton" see note on 1:4. Each of these three types of people is satisfied with the life being led and will not listen to reason. See J. A. Emerton, "A Note on the Hebrew Text of Proverbs 1:22-23," JTS 19 (1968): 609-614.
103tn (1:22) Heb "simplicity." The noun yt!P= means "simplicity; lack of wisdom" (BDB 834; HALOT 989). It is related to the term <y]t*P= "simpletons" and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naïve person.
104tn (1:22) The second instance of "How long?" does not appear in the Hebrew text; it is supplied in the translation for smoothness and style.
105sn (1:22) The term <yx!l@ ("scoffers; mockers") comes from the root Jyl! ("to scorn; to mock; to speak indirectly" (BDB 539). They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1).
106tn (1:22) Heb "delight." The verb (dm^j*) is often translated "to take pleasure; to delight" but frequently has the meaning of a selfish desire, a coveting of something. It is the term, for example, used for coveting in the Decalogue (Exod 20:17; Deut 5:21) and for the covetous desire of Eve (Gen 3:6) and Achan (Josh 7:21). It is tempting to nuance it here as "illicit desire" for mockery.
107tn (1:22) Heb "for themselves." The ethical dative <h#l* ("for themselves") is normally untranslated. It is a rhetorical device emphasizing that they take delight in mockery for their own self-interests.
108sn (1:22) The term "fool" (lys!K=) refers to the morally insensitive dullard (BDB 493).
109tn (1:23) The imperfect tense is in the conditional protasis without the conditional particle, followed by the clause beginning with hN}h! ("then"). The phrase "If only..." does not appear in the Hebrew but is implied by the syntax; it is supplied in the translation for the sake of clarity.
110tn (1:23) Heb "turn." The verb is from bWv ("to return; to respond; to repent").
111sn (1:23) The noun tj^k^oT ("rebuke") is used in all kinds of disputes including rebuking, arguing, reasoning, admonishing, and chiding. The term is broad enough to include here warning and rebuke.
112tn (1:23) Heb "Behold!"
113tn (1:23) The Hiphil cohortative of ub^n´ ("to pour out") describes the speaker's resolution to pour out wisdom on those who respond.
114tn (1:23) Heb "my spirit." The term "spirit" (j~Wr) functions as a metonymy (= spirit) of association (= thoughts), as indicated by the parallelism with "my words" (yr~b*D+). The noun j~Wr ("spirit") can have a cognitive nuance, e.g., "spirit of wisdom" (Exod 28:3; Deut 34:9). It is used metonymically for "words" (Job 20:3) and "mind" (Isa 40:13; Ezek 11:5; 20:3; 1 Chr 28:12) (BDB 925.6).. The "spirit of wisdom" produces skill and capacity necessary for success (Isa 11:2; John 7:37-39).
115tn (1:23) The conjunction "and" does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
116tn (1:23) Here too the form is the cohortative, stressing the resolution of wisdom to reveal herself to the one who responds.
117tn (1:24) The term "however" does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and accusation in 1:24-25. It is supplied in the translation for the sake of clarity.
118tn (1:24) The particle /u^y~ ("because") introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.
119tn (1:24) The phrase "to listen" does not appear in the Hebrew but is supplied in the translation for the sake of clarity.
120tn (1:24) The term "because" does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
121sn (1:24) This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.
122tn (1:25) Heb "and."
123tn (1:25) The verb ur~P* III means "to let go; to let alone" (BDB 828). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: "to let things run free" (Exod 32:25; Prov 28:19). Here it means "to avoid, neglect" the offer of wisdom (BDB 829.2).
124tn (1:25) The verbs are characteristic perfects or indefinite pasts. For the word "comply, consent," see 1:20.
125tn (1:26) The conclusion or apodosis is now introduced.
126sn (1:26) Laughing at the consequences of the fool's rejection of wisdom does convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (Kidner, Proverbs, p. 60).
127tn (1:26) Heb "at your disaster." The 2ms suffix is either (1) a genitive of worth: "the disaster due you" or (2) an objective genitive: "disaster strikes you." The term "disaster" (dya@) often refers to final life-ending calamity (Prov 6:15; 24:22) (BDB 15.3). The preposition b (bet) focuses temporally.
128tn (1:26) Heb "your dread." The 2ms suffix is a subjective genitive: "that which you dread."
129tn (1:27) Heb "your dread." See note on 1:31.
130sn (1:27) The term "whirlwind" refers to a devastating storm and is related to the verb aov "to crash into ruins" (BDB 981). Disaster will come swiftly and crush them like a devastating whirlwind.
131tn (1:27) Heb "your disaster." The 2ms suffix is an objective genitive: "disaster strikes you."
132tn (1:27) Heb "like a storm." The noun hp*Ws ("storm") is often used in similes to describe sudden devastation (Isa 5:28; Hos 8:7; Amos 1:14).
133tn (1:27) Heb "distress and trouble." The nouns "distress and trouble" mean almost the same thing so they may form a hendiadys. The two similar sounding terms hq*Wx and hr´x* also form a wordplay (paronomasia) which also links them together.
134tn (1:28) Heb "look to." The verb rj^v* ("to look") is used figuratively of intensely looking (=seeking) for deliverance out of trouble (Holladay 366). It is used elsewhere in parallelism with vq^B* ("to seek rescue") (Hos 5:15). It does not mean "to seek early," as is popularly taught due to etymological connections with the noun rj^v^ ("dawn") (so BDB 1007).
135tn (1:29) The causal particle yK! tj^T^ ("for the reason that") introduces a second accusation of sin and reason for punishment.
136tn (1:29) Heb "knowledge." The noun tu^d´ ("knowledge") refers to moral knowledge. See note on 1:7.
137tn (1:29) Heb "the fear of the LORD." The noun is an objective genitive; the LORD is to be the object of fear. See note on 1:7.
138tn (1:30) The verb "spurned" (Ja^n´) is parallel to "comply, accede to, be willing" (e.g., 1:10). This is how the morally stubborn fool acts (e.g., 15:5).
139tn (1:31) The vav prefixed to the verb Wlk=ay{w+ functions in a consecutive logical sense: "therefore."
140sn (1:31) The expression "eat the fruit of" is a figurative expression (hypocatastasis) that compares the consequences of sin to agricultural growth that culminates in produce. They will suffer the consequences of their sinful actions, that is, they will "reap" what they "sow."
141sn (1:31) The words "way" (Er\D\) and "counsel" (hx*u@om) stand in strong contrast to the instruction of wisdom which gave counsel and rebuke to encourage a better way. They will bear the consequences of the course they follow and the advice they take (for that wrong advice, e.g., Ps 1:1).
142tn (1:31) Heb "to eat to one's fill." The verb u~b@c* means (1) positive: "to eat one's fill" so that one's appetite is satisfied and (2) negative: "to eat in excess" as a glutton to the point of sickness and revulsion (BDB 959). Fools will not only "eat" the fruit of their own way (v. 31a), they will be force-fed this revolting "menu" which will make them want to vomit (v. 31b) and eventually kill them (v. 32).
143tn (1:32) Heb "turning away." The term tb^Wvm= ("turning away") refers to moral defection and apostasy (BDB 1000). The noun tb^Wvm= ("turning away") which appears at the end of Wisdom's speech in 1:32 is from the same root as the verb WbWvT* ("turn!") which appears at the beginning of this speech in 1:23. This repetition of the root bWv ("to turn") creates a wordplay: because fools refuse to "turn to" wisdom (1:23), they will be destroyed by their "turning away" from wisdom (1:32). The wordplay highlights the poetic justice of their judgment.
But here they have never embraced the teaching in the first place; so it means turning from the advice as opposed to turning to it.
144sn (1:32) The Hebrew verb "to kill" (gr~h*, h*r^g) is the end of the naive who refuse to change. The word is broad enough to include murder, massacre, killing in battle, and execution. Here it is judicial execution by God, using their own foolish choices as the means to ruin.
145tn (1:32) Heb "complacency." The noun hw~l=v^ means (1) positively: "quietness; peace; ease" and (2) negatively: "self-sufficiency; complacency; careless security" (BDB 1017), which is the sense here. It is "repose gained by ignoring or neglecting the serious responsibilities of life" (Toy, Proverbs, p. 29).
146tn (1:33) The participle is used substantivally here: "whoever listens" will enjoy the benefits of the instruction.
147tn (1:33) The noun jf^B# ("security") functions as an adverbial accusative of manner: "in security." The phrase refers to living in a permanent settled condition without fear of danger (e.g., Deut 33:12; Ps 16:9). It is the antithesis of the dread of disaster facing the fool and the simple.
148tn (1:33) The verb /n~a&v^ is a Palel perfect of /a^v* which means "to be at ease; to rest securely" (BDB 983). Elsewhere it parallels the verb "to be undisturbed" (Jer 30:10), so it means "to rest undisturbed and quiet." The reduplicated Palel stem stresses the intensity of the idea. The perfect tense functions in the so-called "prophetic perfect" sense, emphasizing the certainty of this blessing for the wise.
149sn (1:33) The chapter begins with an admonition to receive wisdom (1-4) and then traces the benefits: the knowledge of God and his protection (5-8), moral discernment for living (9-11), protection from evil men (12-15) and immoral women (16-19), and enablement for righteous living (20-22).
1tn (2:1) Heb "my son."
2sn (2:1) Verses 1-11 form one long conditional sentence in the Hebrew text: (1) the protasis ("if...") encompasses vv. 1-4 and (2) the apodosis ("then...") consists of two parallel panels in vv. 5-8 and vv. 9-11 both of which are introduced by the particle za* (a*z, "then").
3sn (2:1) The verb "to store up" (/p^x*) in the second colon qualifies the term "receive" (jq^l*) of the first, just as "commands" intensifies "words." This pattern of intensification through parallelism occurs throughout the next three verses. The verb "to store up; to treasure" is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (Plaut, Proverbs, p. 43).
4tn (2:2) The Hiphil infinitive construct byv!q=h^l= ("by making attentive") functions as an epexegetical explanation of how one will receive the instruction.
5sn (2:2) The word "ear" is a metonymy of cause; the word is used as the instrument of hearing. But in parallelism with "heart" it indicates one aspect of the mental process of hearing and understanding. A "hearing ear" describes an obedient or responsive person (BDB 24).
6tn (2:2) The conjunction "and" does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
7tn (2:2) The Hiphil imperfect ("by turning") continues the nuance introduced by the infinitive construct in the first colon (GKC §114.r). The verb hf*n´ normally means "to stretch out" and only occasionally "to turn" or "to incline" one's heart to something, as is the case here.
8tn (2:2) Or, "mind" (the center of the will, the choice).
9tn (2:3) Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said.
10tn (2:3) Heb "summon."
11sn (2:3) The noun recalls the second purpose of the book (1:2). It is also cognate to the last word of 2:2, forming a transition. The two objects of the prepositions in this verse are actually personifications, as if they could be summoned.
12tn (2:3) The conjunction "and" is supplied in the translation for the sake of smoothness.
13tn (2:3) The expression "give your voice" is idiomatic for raising or lifting the voice to make a sound that carries further (e.g., Jer 2:15). This deliberate expression indicates that something significant is being uttered. Greenstone says, "If it [understanding] does not come at your first call, raise your voice to a higher pitch, put forth greater efforts" (Proverbs, p. 17).
14tn (2:4) The conditional particle now reiterates the initial conditional clause of this introductory section (1-4); the apodosis will follow in v. 5.
15tn (2:4) The verb vq^B*! means "to search for; to seek; to investigate" (BDB 134). This calls for the same diligence one would have in looking for silver
16sn (2:4) The two similes affirm that the value placed on the object will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9-11). The point is not only that the object sought is valuable, but that the effort will be demanding but rewarding.
17sn (2:4) The verb cp^j* means "to dig; to search" (BDB 344). The Arabic cognate means "to dig for water." It is used literally of Joseph searching his brothers' sacks (Gen 44:12) and figuratively for searching the soul (Ps 64:7). This is a more emphatic word than the one used in the first colon and again emphasizes that acquiring wisdom will be demanding.
18tn (2:5) The verb /yB! ("to perceive; to understand; to discern") refers to ability to grasp, discern or be sensitive to what it means to fear the LORD.
19tn (2:5) Heb "the fear of the LORD." The noun is an objective genitive; the LORD is to be the object of fear and reverence.
20tn (2:5) Heb "find."
21tn (2:5) The term tu^D~ ("knowledge") goes beyond cognition; it is often used metonymically (cause) for obedience (effect) (e.g., Prov 3:6, "in all your ways acknowledge him") (BDB 395). This means that the disciple will follow God's moral code; for to know God is to react ethically and spiritually to his will (e.g., Greenstone, Proverbs, p. 18).
22tn (2:5) Heb "knowledge of God." The noun is an objective genitive.
23tn (2:6) This is a causal clause. The reason one must fear and know the LORD is that he is the source of true, effectual wisdom.
24tn (2:6) The verb is an imperfect tense which probably functions as a habitual imperfect describing a universal truth in the past, present and future.
25sn (2:6) This expression is an anthropomorphism; it indicates that the LORD is the immediate source or author of the wisdom. It is worth noting that in the incarnation many of these "anthropomorphisms" become literal in the person of the Logos, the Word, Jesus, who reveals the Father.
26tn (2:6) The verb "comes" does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
27tc (2:7) The form is a Kethib/Qere reading. The Kethib /p^x*w+ (Qal perfect + vav consecutive) is supported by the LXX and Syriac. The Qere /P)x=y] (Qal imperfect) is supported by Aramaic Targum and Latin Vulgate. Internal evidence favors the imperfect; another imperfect appears in v. 6a with a similar sense. The Qere is normally preferred; the scribes are indicating that the received reading is corrupt. The Kethib reflects orthographic confusion between y (yod) and w (vav). As in v. 6a, this Qal imperfect functions as a habitual imperfect describing a universal truth in past, present and future.
sn (2:7) The verbal root /p^x* ("to store up; to treasure up") is repeated in 2:1 and 2:7. In 2:1, it is the responsibility of man to "store up" wisdom; but in 2:7, it is God who "stores up" wisdom for the wise person who seeks him.
28tn (2:7) The noun hY´v!WT has a two-fold range of meanings: (1) "sound wisdom; effective counsel" and (2) result (metonymy of effect): "abiding success" (BDB 444; Holladay 388). It refers to competent wisdom and its resultant ability to achieve moral success (McKane, Proverbs, p. 80).
29sn (2:7) The Hebrew word translated "upright" (rv*y´, y´v*r) is one of the terms used for the righteous. It points to the right conduct of the believer--that which is right or pleasing in the eyes of God. It stresses that the life of the individual is upright, straightforward, and just. It is paralleled with "those who walk in integrity."
30tn (2:7) 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.
31tn (2:7) The word can be taken as in apposition explaining the subject of the first colon--the LORD is a shield, the LORD stores up. The word then is a metaphor for the protection afforded by the LORD.
32tn (2:7) Heb "walk." The verb "to walk" (El^h*) is an idiom (based upon hypocatastasis: implied comparison) for habitual manner of life (BDB 234.3.e).
33tn (2:7) Heb "those who walk of integrity." The noun <t) ("integrity") functions as a genitive of manner.
34tn (2:8) The infinitive construct rx)n+l! ("to guard") designates the purpose of the LORD giving "effective counsel" and being a "shield" to the upright. The verb rx^n´ ("to guard") has a broad range of meanings: (1) to watch over, guard or protect a vineyard from theft (Prov 27:18); (2) to guard one's lips or heart from evil (Prov 4:23; 13:3); (3) to protect a person from moral or physical danger (Prov 2:8, 11; 4:6; 13:6; 20:28; 22:12; 24:12) and (4) to guard with fidelity = to observe commands, law or covenant (Prov 3:1, 21; 4:13; 5:2; 6:20; 28:7) (BDB 665-66). Here God guards the way of the just, that is, the course and conduct of life from the influence of evil.
35tn (2:8) Heb "paths of righteousness." The word "righteousness" is a possessive genitive, signifying the ways that the righteous take.
36tn (2:8) The imperfect tense verb rm)v=y] ("to protect") continues the syntactical nuance of the preceding infinitive construct of purpose.
37tc (2:8) The Kethib is the singular noun + 3ms suffix odys!j& "his pious one." The Qere reads the plural noun + 3ms suffix wyd´ys!j& "his pious ones." The LXX eulaboumenwn auton supports the Qere reading.
tn (2:8) The noun ds#j# ("the pious") describes those who show "covenantal faithful love" or "loyal love" to God and his people. The description of the righteous by this term indicates their active participation in the covenant, for which God has promised his protection.
38tn (2:9) Heb "discern." See preceding note on /yB! in 2:5.
39tn (2:9) The phrase "every good way" functions appositionally to the preceding triad of righteous attributes, further explaining and defining them.
40tn (2:9) Heb "every way of good." The term bof (fob, "good") functions as an attributive genitive: "good way."
41tn (2:9) Heb "track." The noun lG~u=m^ is used (1) literally of "wagon-wheel track; firm path" and (2) figuratively (as a metaphor) to describe the course of life (Pss 17:5; 23:3; 140:6; Prov 2:9, 15, 18; 4:11, 26; 5:6, 21; Isa 26:7; 59:8) (BDB 722-23.2; KBL 2:609). It is related to the feminine noun hl*g´u& ("cart") and the verb lg~u* "to be round" (Qal) and "to roll" (Niphal). As a wagon-wheel cuts a deep track in a much traversed dirt road, so a person falls into routines and habits that reveal his moral character. In Proverbs the "paths" of the righteous are characterized by uprightness and integrity.
42tn (2:10) The noun bl@ ("heart") functions as a metonymy of association for "mind" and "thoughts" (BDB 524.3). It represents the center of the inner life where the volition and emotions join to bring about actions. It is used here in parallelism with vp#n\ ("soul"), for which see note.
43tn (2:10) Heb "knowledge." For the noun tu^D~ see note on 1:7.
44tn (2:10) Heb "pleasant." The verb <u*n+y] ("to be pleasant") describes what is attractive. It is used of being physically attracted one's lover (Song 7:7) or to a close friendship (2 Sam 1:26). Here wisdom becomes attractive to the righteous, that is, the righteous desires to acquire it.
45tn (2:10) Heb "your soul." The term ;v=p=n~ ("your soul") functions as a synecdoche of part (= soul) for the whole person (= you) (BDB 660.4.a.2). It also might function as a metonymy of association for emotions and passions (BDB 660.6) or mental cognition (BDB 660.7).
46tn (2:11) The word hM*z]m= ("discretion") is the ability to know the best course of action for achieving one's goal. It is knowledge and understanding with a purpose. This kind of knowledge enables one to make the right choices that will protect him from blunders and their consequences.
47tn (2:11) Heb "will watch over you."
48tn (2:12) The Hiphil infinitive construct of lx^n´ ("to deliver") expresses the purpose of understanding right conduct: to protect a person from the wicked. The verb lx^n´ means "to save; to deliver; to rescue," as in snatching away prey from an animal, rescuing from enemies, plucking a brand from the fire, retrieving property, or the like. Here it portrays rescue from the course of action of the wicked.
49tn (2:12) The term "wicked" (ur~) means "bad, harmful, painful." Rather than referring to the abstract concept of "wickedness" in general, the term probably refers to wicked people because of the parallelism with "those who speak perverse things."
50tn (2:12) Heb "man." The singular noun vya! ("man") here will be further defined in vv. 13-15 with plural forms (verbs, nouns and suffixes). So the singular functions in a collective sense which is rendered in a plural sense in the translation for the sake of clarification and smoothness.
51tn (2:12) Heb "perversities." The plural form of tokP%h=T^ may denote a plurality of number ("perverse things") or intensification: "awful perversity." As here, it often refers to perverse speech (Prov 8:13; 10:31, 32; 23:33). It is related to the noun Ep#h# ("that which is contrary, perverse") which refers to what is contrary to morality (Isa 29:16; Ezek 16:34) (BDB 246). The related verb Ep^h* ("to turn; to overturn") is used (1) literally of turning things over, e.g., tipping over a bowl (2 Kgs 21:13) and turning over bread-cakes (Judg 7:13; Hos 7:8) and (2) figuratively of perverting things so that they are morally upside down, so to speak (Jer 23:36). These people speak what is contrary to morality, wisdom, sense, logic or the truth.
52tn (2:13) The articular plural active participle functions as attributive adjective for vya! ("man") in v. 12b, indicating that vya! ("man") is collective.
53tn (2:13) Heb "paths of uprightness." The noun rv*y´ ("uprightness; straightness") is an attributive genitive. The moral life is described in Proverbs as the smooth, straight way (2:13; 4:11). The wicked abandon the clear straight path for an evil, crooked, uncertain path.
54tn (2:13) Heb "ways of darkness." Darkness is often metaphorical for sinfulness, ignorance, or oppression. Their way of life lack spiritual illumination.
55tn (2:14) The articular plural active participle functions as the second attributive adjective for vya! ("man") in v. 12b.
56tn (2:14) The Qal infinitive construct is the complementary use of the form, expressing the direct object of the participle.
57tn (2:14) Or "harm."
58tn (2:14) Heb "the perversity of evil." The noun ur´ ("evil") functions as an attributed genitive which is modified by the construct noun twkpht ("perversity") which functions as an attributive adjective.
59tn (2:15) The noun in this relative clause is an accusative of specification: the evil people are twisted with respect to their paths/conduct.
60tn (2:15) Heb "crooked." The adjective vQ@u! ("crooked; twisted") uses the morphological pattern of adjectives that depict permanent bodily defects, e.g., blindness, lameness. Their actions are morally defective and, apart from repentance, are permanently crooked and twisted.
61tn (2:15) The Niphal participle of zWl ("devious; crooked") describes conduct that is morally deceptive, crafty, and cunning (Isa 30:12).
62sn (2:16) This purpose clause introduced by ;l=yX!h^l= ("to deliver you") parallels the purpose clause introduced by ;l=yX!h^l= ("to deliver you") in v. 12. There it introduced deliverance from the evil man, and now from the evil woman. The description of the evil man encompassed four poetic lines in the Hebrew text (vv. 12-15); likewise, the description of the evil woman is four poetic lines (vv. 16-19).
63tn (2:16) Heb "strange woman." The root rWz ("to be a stranger") is sometimes refers to people who are ethnically foreign to Israel (Isa 1:7; Hos 7:9; 8:7) but it often refers to what is morally estranged from God or his covenant people (Pss 58:4; 78:30) (BDB 266). Referring to a woman, it means adulteress or prostitute (Prov 2:16; 5:3, 20; 7:5; 22:14; 23:33) (BDB 266.2.b). It does not mean that she is a foreigner but that she is estranged from the community with its social and religious values (McKane, Proverbs, p. 285). It describes her as outside the framework of the covenant community (L. A. Snijders, "The Meaning of rWz in the Old Testament: An Exegetical Study," OTS 10 [1954]: 85-86). Here an Israelite woman is in view because her marriage is called a "covenant with God." She is an adulteress, acting outside the legal bounds of the marriage contract.
64tn (2:16) Heb "alien woman." The adjective yr]k=n´ ("foreign; alien") refers to (1) people who are ethnically alien to Israel (Exod 21:8; Deut 17:15; Judg 19:12; Ruth 2:10; 1 Kgs 11:1, 8; Ezra 10:2, 10, 11) (BDB 649.1); (2) people who are morally alienated from God and his covenant people (Job 19:15; Ps 69:9; Prov 20:16; Eccl 6:2; Jer 2:21) (BDB 649.3) and (3) as a technical term in Proverbs for a harlot or promiscuous woman as someone who is morally alienated from God and moral society (Prov 2:16; 5:20; 6:24; 7:5; 20:16; 23:27; 27:13) (BDB 649.2). The description of the woman as a "strange woman" and now an "alien woman" is within the context of the people of Israel. She is a "foreigner" in the sense that she is a non-conformist, wayward and loose. It does not necessarily mean that she is not ethnically Israelite (though BDB notes that most harlots in Israel were originally chiefly foreigners by reason of their otherwise homeless condition).
65tn (2:16) Heb "makes smooth." The Hiphil of ql^j* II ("to be smooth; to be slippery") means (1) "to make smooth" (metal with hammer) and (2) "to use smooth words," that is, to flatter (Pss 5:10; 36:3; Prov 2:16; 7:5; 28:23; 29:5) (BDB 325.2; HALOT 322). The related Arabic cognate verb means "make smooth, lie, forge, fabricate." The seductive speech of the temptress is compared to oil (5:3) and is recounted (7:14-20).
66tn (2:16) Heb "whose words she makes smooth." The phrase is a relative clause that does not have a relative pronoun. The antecedents of the 3fs suffix is clearly "the sexually loose woman" earlier in the line. 800-955-9900
67tn (2:17) The construction is the active participle of bz~u* with the article, serving as an attributive adjective. The verb means "to forsake; to leave; to abandon."
68tn (2:17) Heb "companion." The term [WLa^ ("companion") is from the root [l^a* ("to be familiar with; to cleave to") and refers to a woman's husband (Prov 2:17; Jer 3:4) (BDB 48.2). This noun follows the passive adjectival formation and so signifies one who is well-known.
69tn (2:17) Heb "of her youth." The noun h*yr\Wun+ ("her youth") functions as a temporal genitive. The plural form is characteristic of nouns that refer to long periods of duration in the various stages of life. The time of youth encompasses the entire formative period within marriage.
70tn (2:17) Heb "covenant." This could refer to the Mosaic covenant that prohibits adultery, or more likely the marriage covenant. The lexicons list this use of "covenant" (tyr]B=) among other referents to marriage (Prov 2:17; Ezek 16:8; Mal 2:14) (BDB 136.1.5; HALOT 157.A.9).
71tn (2:17) Heb "covenant of God." The genitive-construct could mean "covenant made before God." The woman and her husband had made a marriage-covenant in which God was invoked as witness. Her sin is against her solemn pledge to her husband, as well as against God.
72tn (2:18) Or "her house sinks down to death." The syntax of this line is difficult. The verb hj*v* is Qal perfect 3fs of j~Wv ("to sink down") which must take a feminine singular subject--most likely the "loose woman" of 2:16-17. However, most translations take Ht*yB@ "her house" (ms noun + 3fs suffix) as the subject (KJV, RSV, NASV, NIV, NRSV, CEV): "her house sinks down to death." But Ht*yB@ "her house" (ms noun + 3fs suffix) is masculine rather than feminine so it cannot be the subject. Delitzsch suggests that Ht*yB@ ("her house") is a permutative noun that qualifies the subject: "she together with all that belongs to her [her house] sinks down to death" (Proverbs, 1:83; GKC §131.k). Kidner suggests that "her house" is in apposition to "death" (e.g., Job 17:13; 30:23; Prov 9:18; Eccl 12:5), meaning that death is her house: "she sinks down to death, which is her house" (Proverbs, p. 62). The BHS editors attempt to resolve this syntactical problem by suggesting a conjectural emendation of MT Ht*yB@ ("her house") to the feminine singular noun H*t#b)yt!n+ ("her path") which appears in 7:27, to recover a feminine subject for the verb: "her path sinks down to death." However, MT is supported by all the versions.
73tc (2:18) The MT reads hj*v* (Qal perfect 3fs of j~Wv "to sink down"): "she sinks her house down to death." The LXX reflects ht*v* (Qal perfect 3fs of tyv! "to place; to put"): "she established her house near death." This is a matter of simple orthographic confusion between j (khet) and t (tav). The MT preserves the more difficult reading (see following note) so it is probably the original.
74tn (2:18) The verb "lead" is not in the Hebrew but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
75tn (2:18) Heb "to the departed spirits" or "to the Rephaim." The term <ya!p*r+ ("Rephaim") refers to spirits of the dead who are inhabitants of Sheol (BDB 952; HALOT 1274-75). It is used in parallelism with <yt!m@ ("the dead") to refer to the departed spirits of the dead in Sheol (Ps 88:11; Isa 26:14). The Rephaim inhabit tw\m* ("[place of] death"; Prov 2:18), loav= ("Sheol"; Job 26:5; Prov 9:18; Isa 14:9), "darkness and the land of forgetfulness" (Ps 88:14), and "the land of the Rephaim" (Isa 26:19). Scholars debate whether <ya!p*r+ is derived from the root (1) ap*r´ ("to heal"), meaning "the healers" or (2) hp*r´ ("to be weak; to sink down"), meaning "the powerless ones" or "those who sink down (to Sheol)" (BDB 952; HALOT 1274-75). The related term occurs in Phoenician and Neo-Punic meaning "spirits of the dead" (DISO 282) and in Ugaritic referring to "spirits of the dead" who inhabited the underworld and were viewed as healers (Gordon, UT: 2346; Aistleitner, WUS: 2527). The Hebrew term is often translated "the shades" as a description of the shadowy existence of those who dwelling in Sheol who have lost their vitality (R. F. Schnell, IDB, 4:35, s.v. "Rephaim"). Used here in parallelism with tw\m* ("[place of] death"), <ya!p*r+ ("the Rephaim") probably functions as a synecdoche of inhabitants (= the departed spirits of the dead) for the place inhabited (= Sheol). The point of this line is that those who fall prey to an adulteress will end up among the departed spirits in the realm of the dead. This might mean (1) physical death: he will get himself killed by her zealous husband (e.g., Prov 5:23; 6:32-35; 7:23-27) or (2) spiritual death: he will find himself estranged from the community, isolated from the blessings of God, a moral leper, living a shadowy existence of "death" in the land of no return (McKane, Proverbs, p. 288).
76tn (2:19) Heb "all who go in to her will not return."
77sn (2:19) The phrase "reach the paths of life" is a figurative expression for experiencing joy and fullness of blessing (BDB 673.2.a).
78tn (2:20) The conjunction /u^m^l= ("so; as a result") introduces the concluding result (BDB 775.2; HALOT 614.2.c) of heeding the admonition to attain wisdom (2:1-11) and to avoid the evil men and women and their destructive ways (2:12-19).
79tn (2:20) The noun "good" (<yb!of) does not function as an attributive genitive ("the good way") because it is a plural noun and the term "way" (Er\d\) is singular. Rather it functions as a genitive of possession identifying the people who walk on this path: "the way of the good people."
80tn (2:20) In the light of the parallelism, the noun "righteous" (<yq!yD]x^) functions as a genitive of possession rather than an attributive genitive.
81tn (2:21) Heb "the blameless." The term <ym!ym!T= ("the blameless") describes those who live with integrity. They are blameless in that they live above reproach according to the requirements of the law.
82tn (2:22) Heb "the guilty." The term <yu!v*r+ ("the wicked") is from the root uv^r´ ("to be guilty") and refers to those who are (1) guilty of sin: moral reprobates or (2) guilty of crime: criminals deserving punishment (BDB 957). This is the person who is probably not a covenant member and manifests that in the way he lives, either by sinning against God or committing criminal acts. The noun sometimes refers to guilty criminals who deserve to die (Num 16:26; 35:31; 2 Sam 4:11). Here they will be "cut off" and "torn away" from the land.
83tn (2:22) The verb tr~K* ("to be cut off") indicates either that the guilty will (1) die prematurely, (2) be excommunicated from the community or (3) be separated eternally in judgment. The Mishnah devoted an entire tractate (Kerithoth) to this topic. The context suggests that the guilty will be removed from the land where the righteous dwell in security either through death or expulsion.
84tn (2:22) The word dg~B* means "to act treacherously" (BDB 93; HALOT 108). It describes those who deal treacherously, unfaithfully or deceitfully in marriage relations, matters of property or personal rights, in violating covenants, and in their words and general conduct (BDB 93).
85tn (2:22) The consonantal form wjsy is vocalized in the MT as WjS=y] (Qal imperfect 3mpl from js^n´ "to tear away") but this produces an awkward sense: "they [= the righteous in vv. 20-21] will tear away the treacherous from it" (BDB 650). Due to the parallelism, the BHS editors suggest emending the form to Wjs=N´y] (Niphal imperfect 3mpl): "the treacherous will be torn away from it." However, the Targum points the form as Wjs=y| which reflects an old Qal passive vocalization--probably the best solution to the problem: "the treacherous will be torn away from it."
86sn (2:22) The chapter begins with an introductory exhortation (1-4), followed by an admonition to be faithful to the LORD (5-12). Wisdom is commended as the most valuable possession (13-18), essential to creation (19-20), and the way to a long and safe life (21-26). There then follows a warning to avoid unneighborliness (27-30) and emulating the wicked (31-35).
1tn (3:1) Heb "my son."
2tn (3:1) The verb rX)y] is a Qal jussive and the noun ;B#l! ("your heart") functions as the subject: "let your heart keep my commandments."
3tn (3:2) The phrase "they will provide" do not appear in the Hebrew text, but are supplied in the translation for the sake of smoothness.
4tn (3:2) Heb "length of days and years of life." The idiom "length of days" refers to a prolonged life and "years of life" signifies a long time full of life, a life worth living (Perowne, Proverbs, p. 51). The term "life" refers to earthly felicity combined with spiritual blessedness (BDB 313).
5tn (3:2) The noun <olv* ("peace") here means "welfare, health, prosperity" (BDB 1022.3). It can be used of physical health and personal well-being. It is the experience of positive blessing and freedom from negative harm and catastrophe.
6tn (3:3) The two words tm#a#w\ ds#j# ("mercy and truth") form a nominal hendiadys, the second word becoming an adjective: "faithful covenant love" or "loyal [covenant] love and faithfulness."
7sn (3:3) This involves two implied comparisons (hypocatastasis). One is a comparison of living out the duties and responsibilities taught with binding a chain around the neck, and the other is a comparison of the inward appropriation of the teachings with writing them on a tablet. So the teachings are not only to become the lifestyle of the disciple but his very nature.
8tn (3:4) The form ax*m=W ("find") is the imperative but it functions as a purpose/result statement. Following a string of imperatives (v. 3), the imperative with a prefixed vav introduces a volitive sequence expressing purpose or result (v. 4).
9tn (3:4) The noun lk#c@ ("understanding") does not seem to parallel /j@ ("favor"). The LXX attaches the first two words to v. 3 and renders v. 4: "and devise excellent things in the sight of the LORD and of men." The Aramaic Targum and Syriac Peshitta list all three words separately: "favor and good and understanding." Toy suggests emending the MT's bof-lk#c@ ("good understanding") to bof-<v@ (a good name"). Kidner suggests that lk#c@ functions here as a metonymy of result, meaning "success" rather than "understanding." It is also possible to take the two words as a hendiadys: the favor of good understanding, meaning, a reputation for good understanding.
10tn (3:4) Heb "man."
11sn (3:5) The word jf^B= ("trust") is used in the OT in (1) literal physical sense: to physically lean upon something for support and (2) figurative sense: to rely upon someone or something for help or protection (BDB 105; HALOT 120). The verb is often used with false securities, people trusting in things that prove to be worthless. But here the object of the secure trust is the LORD who is a reliable object of confidence.
12sn (3:5) The "heart" functions as a metonymy of subject encompassing mind, emotions and will (BDB 524.2).
13tn (3:5) Heb "do not lean." The verb /u^v* ("to lean; to rely") is used in (1) literal physical sense of leaning upon something for support and (2) figurative sense of relying upon someone or something for help or protection (BDB 1043). Here it functions figuratively (hypocatastasis: implied comparison); relying on one's own understanding is compared to leaning on something that is unreliable for support (e.g., Isa 10:20).
14tn (3:5) Heb "your understanding." The term hn´yB! ("understanding") (BDB 108) is used elsewhere in this book of insight given by God from the instructions in Proverbs (Prov 2:3; 7:4; 8:14; 9:6, 10; 23:23). Here it refers to inherent human understanding that functions in relative ignorance unless supplemented by divine wisdom (Job 28:12-28; 39:26). The reflexive pronoun "own" is supplied in the translation to clarify this point. It is dangerous for a person for rely upon mere human wisdom (Prov 14:12; 16:25).
15tn (3:6) Heb "know him." The verb ud~y´ ("to know") includes mental awareness of who God is and the consequential submission to his lordship. To know him is to obey him. The sage is calling for a life of trust and obedience in which the disciple sees the LORD in every event and relies on him. To acknowledge the LORD in every event means trusting and obeying him for guidance in right conduct.
16tn (3:6) The term Er\d\ ("way") is figurative (hypocatastasis: implied comparison) referring to a person's course of life, actions and undertakings (Prov 2:8; 3:6, 23; 11:5; 20:24; 29:27; 31:3) (BDB 203.5). This is a call for total commitment in trust and "absolute obedience and surrender in every realm of life" (Fritsch, IBC, 4:799).
17tn (3:6) The verb rv*y´ means "to make smooth; to make straight" (BDB 444). This phrase means "to make the way free from obstacles," that is, to make it successful (e.g., Isa 40:3). The straight, even road is the right road; God will make the way smooth for the believer.
18tn (3:7) Heb "in your own eyes."
19sn (3:7) The second colon clarifies the first. If one fears the LORD and turns away from evil, then he is depending on the LORD and not wise in his own eyes. There is a higher source of wisdom than human insight.
20tn (3:8) Heb "it will be." The form is Qal jussive of hy´h* and is one of the rare uses of the volitive to express purpose or result, even though there is no vav prefixed to it. This indicates that v. 8 is the outcome of v. 7. If a person trusts in the LORD and fears him (vv. 5-7), God will bless him (v. 8).
21tc (3:8) Heb "your navel." MT reads ;R\v* ("your navel") which functions as a synecdoche of part (= navel) for the whole (= body), meaning "your body" (BDB 1057). The geminate noun rv ("navel; navel-string [= umbilical cord]") occurs only two other times in OT (Ezek 16:4; Song 7:3). The LXX reads tw/´ swvmativ sou ("your body"). So the BHS editors suggest emending MT to the more commonly used terms ;r\c*B= ("your flesh") or ;r\a@v= ("your body"). But this kind of emendation runs counter to the canons of textual criticism; normally the more difficult reading or rarer term is preferred as original rather than a smooth reading or common term. Since "navel" occurs only twice elsewhere, it is difficult to imagine that it would have been confused for these two more common terms and that a scribe would mistakenly write;R\v* ("your navel") instead. If MT ;R\v* ("your navel") is a synecdoche for "your body," the LXX is not pointing to a different textual tradition but is merely interpreting MT accordingly. In similar fashion, the translation "your body" does reject the MT reading; it is merely interpreting the term as a figure (synecdoche) for "your body."
22tn (3:8) Heb "drink." The noun yWQv! ("drink") is a figure: metonymy of cause (= drink) for the effect (= refreshment) (BDB 1052). Just as a drink of water would bring physical refreshment to one's body, trusting in God and turning away from evil will bring emotional refreshment to one's soul.
23tn (3:8) Heb "your bones." The term ;yt#omx=u^ ("your bones") functions as a synecdoche of part (= bones) for the whole person (= physical and moral aspects) (Pss 6:3; 35:10; Prov 3:8; 14:30: 15:30; 16:24; Isa 66:14) (BDB 782.1.d). Scripture often uses the body to describe the inner person (A. R. Johnson, The Vitality of the Individual in the Thought of Ancient Israel [Cardiff: University of Wales Press, 1949], pp. 67-8).
24tn (3:9) The imperative dB@K^ ("honor") functions as a command, instruction, counsel or exhortation. To honor God means to give him the rightful place of authority by rendering to him gifts of tribute. One way to acknowledge God in one's ways (v. 6) is to honor him with one's wealth (v. 9).
25tn (3:9) Heb "produce." The noun ha*WbT= has a two-fold range of meaning: (1) "product; yield" of the earth (= crops; harvest) and (2) "income; revenue" in general (BDB 100). The imagery in vv. 9-10 is agricultural; however, all Israelites--not just farmers--were expected to give the best of portion (= first fruits) of their income to LORD.
26tn (3:10) Heb "with plenty." The noun ub*c* ("plenty; satiety") functions as an adverbial accusative of manner or contents: "completely."
27sn (3:10) This pictures the process of pressing grapes in which the upper receptacle is filled with grapes and the lower one catches the juice. The harvest of grapes will be so plentiful that the lower vat will overflow with grape juice. The pictures in v. 10 are metonymies of effect for cause (= the great harvest that God will provide when they honor him).
28tn (3:10) Heb "burst open." The verb Jr~P* ("to burst open") functions as hyperbole here to emphasize the fullness of the wine vats (BDB 829.9).
29tn (3:11) Heb "my son."
30tn (3:11) Heb "the discipline of the LORD."
31tn (3:11) The verb JWq has a two-fold range of meaning: (1) "to feel a loathing; to abhor" and (2) "to feel a sickening dread" (BDB 880). The parallelism with "do not despise" suggests the former nuance here. The common response to suffering is to loathe it; however, the righteous understand that it refines one's moral character and that it is a means to the blessing.
32tn (3:12) Heb "chastens." The verb jk^y´ here means "to chasten; to punish" (HALOT 410.1) or "to correct; to rebuke" (BDB 407.6). The context suggests some kind of corporeal discipline rather than mere verbal rebuke or cognitive correction. This vers is quoted in Heb 12:5-6 to show that suffering in the service of the LORD is a sign of membership in the covenant community (i.e., sonship).
33tc (3:12) MT reads ba*k=W ("and like a father") but the LXX reflects the Hiphil verb ba!k=y~w+ ("and scourges every son he receives"). Both readings fit the parallelism; however, it is unnecessary to emend MT which makes perfectly good sense. The fact that the writer of Hebrews quotes this passage from the LXX and it became part of the inspired NT text does not mean that the LXX reflects the original Hebrew reading here.
34tn (3:12) The verb "disciplines" does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.
35sn (3:13) The word yr}v=a^ ("blessed") has a loftier meaning than "happy"--happiness depends on one's circumstances. This word reflects that inner joy and heavenly bliss which comes to the person who is pleasing to God, whose way is right before God.
36tn (3:13) Heb "the man."
37tn (3:13) The perfect tense verb may be classified as a characteristic or gnomic perfect, as the parallel imperfect tense verb suggests (see note on v. 13b).
38tn (3:13) Heb "the man."
39tn (3:13) The imperfect tense verb may be classified as a progressive or habitual imperfect.
40tn (3:14) Heb "her profit." The 3fs suffix on the noun is probably a genitive of source: "from her."
41tn (3:14) Heb "profit." The noun rj^s^ ("trading profit") often refers to the financial profit of traveling merchants (Isa 23:3, 18; 45:14) (HALOT 750). The related participle describes a traveling "trader, dealer, wholesaler, merchant" (e.g., Gen 37:28; Prov. 31:14; Isa 23:2; Ezek 27:36) (HALOT 750). Here the noun is used figuratively (hypocatastasis: implied comparison) to describe the moral benefit of wisdom.
42tn (3:14) The noun rj^s^ ("profit") is repeated in this line for emphasis. The two usages draw upon slightly different nuances, creating a polysemantic wordplay. The moral "benefit" of wisdom is more "profitable" than silver.
43tn (3:14) Heb "her yield." The 3fs suffix on the noun is probably a genitive of source: "from her."
44tn (3:14) Heb "yield." The noun ha*WbT= ("product; yield") is normally used of crops and harvests (BDB 100.1). Here it is figurative (hypocatastasis: implied comparison) for the moral benefit of wisdom (BDB 100.2.b).
45tn (3:14) The phrase "is better" does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
46tn (3:15) Heb "all of your desires cannot compared with her."
47tn (3:15) Heb "your desires." The 2ms suffix on the noun probably functions as subjective genitive.
48tn (3:15) The imperfect tense of hw´v* ("to be like; to resemble") has a potential nuance here: "can be compared with."
49tn (3:15) Heb "All of your desires do not compare with her."
50tn (3:16) Heb "length of days."
51tn (3:17) Heb "her ways are ways of pleasantness." The translation contracts this expression for the sake of smoothness. The plural of Er\d\ ("way") is repeated for emphasis. The noun <u^n{ ("pleasantness") functions as an attributive genitive: "pleasant ways."
52tn (3:18) 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.
53sn (3:18) The metaphor compares wisdom to the symbol of vitality and fullness of life. This might be an allusion to Gen 3:22, suggesting that what was lost in the Fall may be recovered through wisdom: long and beneficial life (R. Marcus, "The Tree of Life in Proverbs," JBL 62 [1943]: 117-20).
54tn (3:18) Heb "lay hold of her."
55tn (3:18) The singular participle rV*a%m= (literally, "he will be blessed") functions as a distributive singular for a plural subject (GKC §145.l): "each and everyone will be blessed." Not recognizing this point of syntax, the BHS editors unnecessarily suggest emending this singular form to the plural.
56tn (3:19) Heb "founded the earth." The verb ds^y´ ("to establish; to found") describes laying the foundation of a building (1 Kgs 5:31; 7:10; 2 Chr 3:3; Ezra 3:10-12; Zech 4:9) and God laying the foundation of the earth (Job 38:4; Pss 24:2; 89:12; 102:26; 104:5; Isa 48:13; 51:13, 16; Zech 12:1).
57sn (3:19) The theme of God's use of wisdom in creation is developed in Prov 8:22-31. Because God established the world to operate according to the principle of wisdom it is impossible for anyone to live successfully in his world apart from the wisdom that only God can give.
58sn (3:20) The word tomohT= ("primordial sea") alludes to the chaotic "deep" in Gen 1:2 (BDB 1063.3). This was viewed in the ancient world as a force to be reckoned with. But God not only formed it but controls it (See J. Emerton, "Spring and Torrent in Ps 74:15," VT 15 [1965]: 125).
59sn (3:20) This might refer to God's action of dividing the waters to form the dry ground on the third day (Gen 1:9-10) or, less likely, to the breaking up of the fountains of the deep at the flood (Gen 7:11).
60sn (3:20) The two colons form a merism: the wisdom of God is behind all forces of nature, whether the violent breaking forth of its watery forces at creation or the provision of the gentle rain and dew throughout history (Perowne, Proverbs, p. 55).
61tn (3:21) Heb "my son."
62tn (3:21) The object of the verb "escape" is either (1) wisdom, knowledge, and understanding in vv. 13-20 or (2) "wisdom and discretion" in the second colon of this verse. Several translations transpose the terms "wisdom and discretion" from the second colon into the first colon for the sake of clarity and smoothness (RSV, NRSV, NIV, TEV, CEV).
NIV takes the subject from the second colon and reverses the clauses to clarify that.
63tn (3:21) Or: "purpose," "power of devising."
64tn (3:22) Heb "and." The vav probably denotes purpose/result.
65tn (3:22) Heb "they will be."
66tn (3:22) Heb "your soul." The noun ;v#p=n~ ("your soul") is a synecdoche of part (= inner soul) for the whole person (= you) (BDB 600.4.a.2).
67tn (3:22) The phrase "to adorn" does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
68tn (3:22) Heb "grace for your neck." See note on 1:9.
69tn (3:23) The noun ;K#r+D~ ("your way") functions as an adverbial accusative of location: "on your way."
70tn (3:23) Heb "your foot." The term ;l=g+r~ ("your foot") functions as a synecdoche of part (= foot) for the whole person (= you).
71sn (3:23) The verb [g~n´ ("to strike; to smite") sometimes means "to stumble" against a stone (e.g., Ps 91:12). Here the object ("stone") is implied (BDB 619). This is a figure (hypocatastasis) comparing stumbling on a stone in the path to making serious mistakes in life that bring harm.
72tn (3:24) The particle <a! ("if") here functions in its rare temporal sense ("when") followed by an imperfect tense (e.g., Num 36:4) (BDB 50.1.b.4.b).
73tn (3:24) Heb "terror." The verb dj^P* ("terror") describes emotion that is stronger than mere fear--it is dread.
74tn (3:24) The construction of vav consecutive + perfect tense followed by vav consecutive + perfect tense depicts a temporal clause. The temporal nuance is also suggested by the parallelism of the preceding colon.
75tn (3:24) The verb hb*r+u* is from br~u* III ("to be sweet; to pleasing; to pleasant") (BDB 787). It should not be confused with the other five homonymic roots that are also spelled br~u* (see BDB 786-88).
76tn (3:25) Heb "do not be afraid." The negative exhortation ar´yT!-la^ ("do not be afraid") is used rhetorically to emphasize that the person who seeks wisdom will have no reason to fear the consequences of wicked actions.
77tn (3:25) Heb "terror of suddenness." The noun <a)t=P! ("sudden") functions as an attributive genitive: "sudden terror" (e.g., Job 22:10) (BDB 837).
78tn (3:25) Heb "terror." The noun dj^P^ ("terror") is a metonymy of effect for cause (= disaster) (BDB 808.2), as suggested by the parallelism with the noun ta^V)m! ("destruction") in the following colon. The term dj^P^ ("terror") often refers to the object (or cause) of terror (e.g., Job 3:25; 15:21; 22:10; 31:23; Pss 31:12; 36:2; Isa 24:18; Jer 48:44).
79tn (3:25) Heb "or the destruction of the wicked when it comes."
80tn (3:25) Heb "destruction of the wicked." The noun <yu!v*r+ ("wicked ones") probably functions as an objective genitive (the destruction that comes on the wicked) or a genitive of source (the destruction that the wicked bring on others).
81tn (3:26) Or "the LORD will be at your side." Assuming that the noun ls#K# is related to the root ls^k* II ("confidence") (BDB 492.3), the preposition b (bet) introduces the predicate noun ;l#s=K! ("your confidence") and functions as a beth essentiae (GKC §119.i) which emphasizes the quality or nature of the noun (BDB 88.7; HALOT 104.3): "the LORD will be your confidence." However, if the noun is related to lsk I ("loins; side") (HALOT 489.2), the preposition b (bet) would function in a locative sense: "the LORD will be at your side." See study note on ls#K# below.
82tn (3:26) Heb "your confidence" or "at your side." There is debate whether the term ls#K# is related to the root ls^k* I "loins; side" (so HALOT 489.2) or ls^k* II "confidence" (so BDB 492.3). The Vulgate relates it to ls^k* I and offers "the LORD will be at your side (latus)." Others relate it to ls^k* II "confidence" (e.g., Job 8:14; 31:24; Ps 78:7) and take it as a metonymy (= confidence) of adjunct (= object of confidence): the LORD will be the source [or, object] of your confidence."
83sn (3:26) The term ;l=g+r~ ("your foot") functions as a synecdoche of part (= your foot) for the whole person (= you). This synecdoche develops the extended comparison between the hunter's snare and calamity that afflicts the wicked.
84tn (3:26) Heb "capture." The noun dk#l* ("capture; snare") occurs only here in OT (BDB 540; HALOT 530). It is figurative (hypocatastasis: implied comparison) for the calamity of v. 25. God will protect the wise (or, righteous) from the consequences of sin (snares) that afflict the wicked.
85tn (3:27) The MT has "from its possessors" and the LXX simply has "from the poor." Toy suggests emending the text to read "neighbors" (changing wyl*u*B= to ;yu#r}) but that is gratuitous. The idea can be explained as being those who need to possess it, or as BDB have it with an objective genitive, "the owner of it" = the one to whom it is due.
86tn (3:27) The infinitive construct with preposition b (bet) introduces a temporal clause: "when...."
87tc (3:27) The form ;ydy is a Kethib/Qere reading. The Kethib is the dual ;yd\y´ ("your hands") and the Qere is the singular ;d+y´ ("your hand"). Normally the Qere is preferred because it represents an alternate textual tradition that the Masoretes viewed as superior to the received text.
tn (3:27) Heb "your hand." The term ;d+y´ ("your hand") functions as a synecdoche of part (= your hand) for the whole person (= you).
88tn (3:27) Heb "it is to the power of your hand." This expression is idiomatic for "it is in your power" or "you have the ability" (Gen 31:29; Deut 28:23; Neh 5:5; Mic 2:1) (BDB 43.7). The noun la@ means "power" (BDB 43.7) and dy´ ("hand") is used figuratively to denote "ability" (BDB 390.2). Several translations render this as, "when it is in your power to do it" (KJV, RSV, NRSV, NASV) or "when it is in your power to act" (NIV). McKane suggests, "when it is in your power to confer it" (W. McKane, Proverbs [Philadelphia: Westminster Press, 1970], 215).
89tn (3:27) The pronoun "it" does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
90tn (3:28) Heb "and it is with you." The prefixed vav introduces a circumstantial clause: "when ..."
91tn (3:28) The words "at the time" are not in the Hebrew text, but are supplied in the translation for clarity.
92sn (3:29) The verb vr~j* means "to cut in; to engrave; to plough; to devise." The idea of plotting is metaphorical for working, practicing or fabricating (BDB 360).
93tn (3:29) The vav prefixed to the pronoun introduces a disjunctive circumstantial clause: "when...."
94sn (3:30) The term byr] can mean "quarrel" or "legal accusation" (BDB 936). Both ideas would work but the more technical legal accusation fits the context better. This is a warning to not bring legal accusations against anyone without a legitimate reason.
95tn (3:30) Heb "a man."
96tn (3:30) Heb "gratuitously." The adverb <N´j! means "without cause, undeservedly," especially of groundless hostility (HALOT 334.3; BDB 336.c).
97tn (3:31) Heb "a man of violence." The noun sm*j* ("violence") functions as an attributive genitive. The word itself means "violence, wrong" (HALOT 329) and refers to physical violence, social injustice, harsh treatment, wild ruthlessness, injurious words, hatred, and general rudeness (BDB 329).
98tn (3:32) The basic meaning of the verb zWl is "to turn aside; to depart" (BDB 531). The Niphal stem is always used figuratively of moral apostasy from the path of righteousness: (1) "to go astray" (Prov 2:15; 3:32; 14:2) and (2) "crookedness" in action (Isa 30:12) (HALOT 522; BDB 531).
99tn (3:32) Heb "abomination of the LORD." The term hwhy ("the LORD") functions as a genitive of respect: "abomination to the LORD." It is loathsome or detestable to him. Things that are repugnant to the LORD are usually the most heinous of crimes and gross violations of rituals.
100tn (3:32) Heb "but with the upright is his intimate counsel." The phrase "he reveals" does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness and clarity.
101tn (3:32) Heb "his counsel." The noun dos can refer to (1) "intimate circle" of friends and confidants, (2) "confidential discussion" among friends and confidants, or "secret counsel" reveal from one confidant to another and kept secret and (3) relationship of "intimacy" with a person (BDB 691; HALOT 745). God reveals his secret counsel to the heavenly assembly (Job 15:8; Jer 23:18, 22) and his prophets (Amos 3:7). God has brought the angels into his "intimate circle" (Ps 89:8). Likewise, those who fear the LORD enjoy an intimate relationship with him (Job 29:4; Ps 25:14; Prov 3:32). The perverse are repugnant to the LORD but he takes the upright into his confidence and brings him into his intimate circle.
102tn (3:33) Heb "curse of the LORD." This expression features a genitive of possession or source: "the LORD's curse" or "a curse from the LORD." The noun hr~a@m= ("curse") connotes banishment or separation from the place of blessing. It is the antonym of hk*r´B= ("blessing"). The curse of God brings ruin and failure to crops, land in general, an individual or the nation (Deut 28:20; Mal 2:2; 3:9) (BDB 76; HALOT 541).
103tn (3:33) Heb "house." The term tyB@ ("house") functions as a synecdoche of container (= house) for the persons contained (= household) (e.g., Exod 1:21; Deut 6:22; Josh 22:15) (BDB 109.5.a).
104sn (3:33) The term "wicked" is singular; the term "righteous" in the second half of the verse is plural. In scripture such changes often hint at God's reluctance to curse, but eagerness to bless (e.g., Gen 12:3).
105sn (3:33) The term "bless" (Er~B*) is the antithesis of "curse." A blessing is a gift, enrichment, or endowment. The blessing of God empowers one with the ability to succeed, and brings vitality and prosperity in the material realm, but especially in one's spiritual relationship with God.
106tn (3:33) Heb "habitation." The noun hw\n´ ("habitation; abode"), which is the poetic parallel to tyB@ ("house"), usually refers to the abode of a shepherd in the country: "habitation" in the country (BDB 627). It functions as a synecdoche of container (= habitation) for the contents (= people in the habitation and all they possess).
107tn (3:33) The Hebrew is structured chiastically (ABC:CBA): "The curse of the LORD / is on the house / of the wicked // but the home / of the righteous / he blesses." The word order in the translation is reversed for the sake of smoothness and readability.
108tn (3:34) The particle <a! ("though") introduces a concessive clause: "though...."
109tn (3:34) Heb "he mocks those who mock." The repetition of the root Jyl! ("to scorn; to mock") connotes poetic justice; the punishment fits the crime. Scoffers are characterized by arrogant pride (e.g., Prov 21:24), as the antithetical parallelism with "the humble" here emphasizes.
110tn (3:34) The prefixed vav introduces the apodosis to the concessive clause: "Though ... yet ..."
111tn (3:34) The Hebrew is structured chiastically: "he scorns / arrogant scoffers // but to the humble / he gives grace." The word order in the translation is reversed for the sake of smoothness and readability.
112tc (3:35) MT reads <yr]m@ ("he lifts up"): singular Hiphil participle of <Wr ("to rise; to exalt"), functioning verbally with the LORD as the implied subject: "but he lifts up fools to shame." The LXX and Vulgate reflect the plural <ym!yr]m= ("they exalt") with "fools" (<yl!ys!K=) as the explicit subject: "but fools exalt shame." The textual variant was caused by haplography or dittography of <y (depending on whether MT or the alternate tradition is original).
113tn (3:35) The noun /olq* ("ignominy; dishonor; contempt") is from hl*q* which is an alternate form of ll^q* which means (1) "to treat something lightly," (2) "to treat with contempt [or, with little esteem]" or (3) "to curse." The noun refers to personal disgrace or shame. While the wise will inherit honor, fools will be made a public display of dishonor. God lets fools entangle themselves in their folly in a way for all to see.
114sn (3:35) The chapter includes an exhortation to acquire wisdom (1-4a), a list of the benefits of wisdom (4b-9), a call to pursue a righteous lifestyle (10-13), a warning against a wicked lifestyle (14-19), and an exhortation to righteousness (20-27).
1tn (4:1) Heb "sons."
2tn (4:1) Heb "discipline."
3tn (4:1) The Qal infinitive construct with preposition l (lamed) indicates the purpose/result of the preceding imperative.
4tn (4:1) Heb "know."
5tn (4:2) The perfect tense has the nuance of instantaneous perfect; the sage is now calling the disciples to listen. It could also be a perfect of resolve, indicating what he is determined to do.
6tn (4:2) The word jq^l# ("instruction") can be subjective (instruction acquired) or objective (the thing being taught). The latter fits best here.
7tn (4:3) Or "a boy with my father."
8tc (4:3) The LXX introduces the ideas of "obedient" and "beloved" for these two terms. This seems to be a free rendering, if not a translation of a different Hebrew textual tradition. The MT makes good sense and requires no emendation.
tn (4:3) Heb "tender and only one." The phrase dyj!y´w+ Er~ ("tender and only one") is a hendiadys meaning "tender only child." The adjective Er~ means "tender; delicate" (BDB 940), and describes a lad who is young and undeveloped in character (e.g., 2 Sam 3:39). The term dyj!y´ means "only one" (BDB 402) and refers to a beloved and prized only child (e.g., Gen 22:2).
9tn (4:4) The imperative with the vav expresses volitional sequence after the preceding imperative: "keep and then you will live," meaning "keep so that you may live."
10tn (4:5) Heb "from the words of my mouth."
sn (4:5) The verse uses repetition for the imperative "acquire" to underscore the importance of getting wisdom; it then uses two verb forms for the one prepositional phrase to stress the warning.
11tn (4:6) The 3fs referent is personified "wisdom."
12tn (4:7) The absolute and construct state of tyv!ar} are identical (BDB 912). Some treat hm*k=j* tyv!ar} as a genitive-construct phrase: "the beginning of wisdom." Others take tyv!ar} as an absolute functioning as predicate and hm*k=j* as the subject: "wisdom is the first/chief thing." The context here suggests the predicate.
13tn (4:7) The term "so" does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and style.
14tn (4:7) The noun /y´n+q! means "thing got or acquired; acquisition" (BDB 889). With the preposition that denotes price, it means "with (or at the price of) all that you have acquired." The point is that no price is too high for wisdom--give everything for it (Delitzsch, Proverbs, I:108).
15tc (4:7) The verse is not in the LXX; some text-critics delete the verse as an impossible gloss that interrupts vv. 6 and 8 (e.g., Toy, Proverbs, p. 88).
16tn (4:8) The verb is the Pilpel imperative from ll^s* ("to lift up; to cast up"). So the imperative means "exalt her; esteem her highly; prize her."
17sn (4:9) The personification of wisdom continues with the bestowal of a wreath for the head (e.g., 1:9). The point is that grace will be given to the individual like a wreath about the head.
18tn (4:9) The verb /g~m* is a Piel (denominative) verb from the noun "shield." Here it means "to bestow" (BDB 171).
19sn (4:9) This verse uses wedding imagery: the wife (wisdom) who is embraced by her husband (the disciple) will place the wedding crown on the head of her new bridegroom. Wisdom, like a virtuous wife, will crown the individual with honor and grace.
20tn (4:10) Heb "my son."
21tn (4:10) The vav prefixed to the imperfect verb follows an imperative; this volitive sequence depicts purpose/result.
22tn (4:10) Heb "and the years of life will be many for you."
23tn (4:11) The form ;yt!r}h) is the Hiphil perfect with a suffix from the root hr´y´ ("to guide"). This and the parallel verb should be taken as instantaneous perfects, translated as an English present tense: the sage is now instructing or pointing the way.
sn (4:11) The verb hr´y´ means "to teach; to instruct; to guide." This is from the same root as the Hebrew word for "law" (torah). See G. R. Driver, "Hebrew Notes," VT 1 (1951): 241-50; and J. L. Crenshaw, "The Acquisition of Knowledge in Israelite Wisdom Literature," WW 7 (1986): 9.
24tn (4:11) Heb "in the tracks of uprightness." Both the verb and the object of the preposition make use of the idiom--the verb is the Hiphil perfect from Er\D\ (related to "road; way") and the object is "wagon tracks, paths."
25sn (4:12) The noun ;d\u&x^ ("your steps") and the temporal infinitive ;T=k=l#B= ("when you walk") use the idiom of walking to represent the course of life. On that course there will be no obstacles; the "path" will be straight--morally and practically.
26sn (4:12) The verb rr~x* ("to be narrow; to be constricted") refers to that which is narrow or constricted, signifying distress, trouble, adversity; that which was wide-open or broad represents freedom and deliverance.
27sn (4:12) The progression from walking to running is an idiom called "anabasis," suggesting that as greater and swifter progress is made, there will be nothing to impede the progress (e.g., Isa 40:31).
28tn (4:13) Heb "discipline."
29tn (4:13) The form h*r\X=n] (from rx^n´) has an anomalous doubled letter (see GKC §20.h).
30tn (4:14) The verb rv^a* ("to walk") is not to be confused with the identically spelled homonym rv^a* "to pronounce happy" as in BDB.
31sn (4:15) The verb rb^u* ("to cross over; to travel through") ends both cola. In the first it warns against going on wrong paths; in the second it means "to go your own way," but may hint that the way will cross over the wrong way. The rapid sequence of commands stresses the urgency of the matter.
32sn (4:16) The verb is uu^r´, which means "to do evil; to harm." The verse is using the figure of hyperbole to stress the preoccupation of some people with causing trouble. Alden says, "How sick to find peace only at the price of another man's misfortune" (Proverbs, p. 47).
33sn (4:16) Heb "their sleep is robbed/seized"; these expressions are metonymical for their restlessness in plotting evil.
34sn (4:16) The Hiphil imperfect (Kethib) means "cause to stumble." This idiom (from hypocatastasis) means "bring injury/ruin to someone" (BDB 505).
35tn (4:17) The noun is a cognate accusative stressing that they consume wickedness.
36tn (4:17) Heb "the bread of wickedness." There are two ways to take the genitives: (1) genitives of apposition: wickedness and violence are their food and drink, or (2) genitives of source: they derive their livelihood from the evil they do (Toy, Proverbs, p. 93).
37tn (4:17) Heb "the wine of violence." This is a genitive of source, meaning that the wine they drink was plundered from their violent crime. The Hebrew is structured in an AB:BA chiasm: "For they eat the bread of wickedness, and the wine of violence they drink." The word order in the translation is reversed for the sake of smoothness and readability.
38tn (4:18) Heb "like light of brightness." This construction is an attributive genitive: "bright light." The word "light" (roa) refers to the early morning light or the dawn (BDB 21). The point of the simile is that the course of life that the righteous follow is like the clear, bright morning light. It is illumined, clear, easy to follow, and healthy and safe-- the opposite of what darkness represents.
39tn (4:18) The construction uses the Qal active participle of El^h* in a metaphorical sense to add the idea of continuance or continually to the participle El@oh. Here the path was growing light, but the added participle signifies continually.
40tn (4:18) Heb "until the day is established." This expression refers to the coming of the full day or the time of high noon.
41sn (4:19) The simile describes ignorance or spiritual blindness, sinfulness, calamity, despair.
42tn (4:19) Heb "in what they stumble."
43tn (4:20) Heb "my son."
44tn (4:20) Heb "incline your ear." The verb fh^ is the Hiphil imperative from hf*n´ (Hiphil: "to turn to; to incline"). The idiom "to incline the ear" gives the picture of "lean over and listen closely."
sn (4:20) Commentators note the use of the body in this section: ear (v. 20), eyes (v. 21), flesh (v. 22), heart (v. 23), lips (v. 24), eyes (v. 25), feet (v. 26), and hands and feet (v. 27). Each is a synecdoche of part representing the whole; the total accumulation signifies the complete person in the process.
45tn (4:21) The Hiphil form WzyL!y~ follows the Aramaic with gemination. The verb means "to turn aside; to depart" (intransitive Hiphil or inner causative).
46tn (4:21) Or "keep"
47sn (4:21) The words "eyes" and "heart" are metonymies of subject representing the faculties of each.
48tn (4:22) Heb "to all of his flesh."
49tn (4:23) Heb "more than all guarding." This idiom means "with all vigilance." The construction uses the preposition /m! to express "above; beyond," the word "all" and the noun "prison; guard; act of guarding." The latter is the use here (BDB 1038).
50sn (4:23) The word toax=oT (from ax*y´) means "outgoings; extremities; sources." It is used here for starting points, like a fountainhead, and so the translation "sources" works well.
51tn (4:24) Heb "crookedness." The noun tWvQ=u! refers to what is morally twisted or perverted. Here it refers to things that are said. The term "mouth" functions as a metonymy of cause for perverse speech. Such perverse talking could be subtle or blatant.
52tn (4:24) Heb "crookedness of mouth."
53tn (4:24) Heb "deviousness of lips put far from you."
54tn (4:25) The jussives in this verse are both Hiphil, the first from the verb "to gaze; to look intently [or, carefully]," (fb^n´) and the second from the verb "to be smooth, straight" (rv*y´).
55tn (4:25) Heb "your eyelids." The term "eyelids" is often a poetic synonym for "eye" (it is a metonymy of adjunct, something connected with the eye put for the eye that sees); it may intensify the idea as one might squint to gain a clearer look.
56tn (4:26) Heb "path of your foot."
57sn (4:26) The verb is a denominative Piel from the word sl#P#, "balance; scale." In addition to telling the disciple to keep focused on a righteous life, the sage tells him to keep his path level, which is figurative for living the righteous life.
58tn (4:26) The vav prefixed to the beginning of this dependent clause denotes purpose/result following the preceding imperative.
59tn (4:26) The Niphal jussive from /WK ("to be fixed; to be established; to be steadfast") continues the idiom of walking and ways for the moral sense in life.
60sn (4:27) The two verbs in this verse are from different roots, but nonetheless share the same semantic domain. The first verb is fT@ a jussive from hf*n´, which means "to turn aside" (Hiphil); the second verb is the Hiphil imperative of rWs, which means "to cause to turn to the side" (Hiphil). The disciple is not to leave the path of righteousness; but to stay on the path he must leave evil.
61tn (4:27) Heb "your foot." The term ;l=g+r~ ("your foot") is a synecdoche of part (= foot) for the whole person (= yourself").
62tc (4:27) The LXX adds, "For the way of the right hand God knows, but those of the left hand are distorted; and he himself will make straight your paths and guide your goings in peace." The ideas presented here are not out of harmony with Proverbs, but the section clearly shows an expansion by the translator. For a brief discussion of whether this addition is Jewish or early Christian, see Toy, Proverbs, p. 99.
63sn (4:27) In this chapter the sage/father exhorts discretion (1, 2) then explains how to avoid seduction (3-6); this is followed by a second exhortation to prevention (7, 8) and an explanation that obedience will avoid ruin and regret (9-14); finally, he warns against sharing love with strangers (15-17) but to find it at home (18-23). For an analysis of the chapter, see J. E. Goldingay, "Proverbs V and IX," RB 84 (1977): 80-93.
1tn (5:1) The text again has "my son." In this passage perhaps "son" would be the most fitting because of the warning against going to the adulterous woman. However, since the image of the adulterous woman probably represents all kinds of folly (through personification), and since even in this particular folly the temptation works both ways, the general address to either young men or women should be retained. The text certainly did not intend to convey that only women could seduce men.
2tn (5:1) Heb "incline your ear."
3tn (5:2) Heb "keep, protect, guard."
4sn (5:2) This "discretion" is the same word in 1:4; it is wise, prudential consideration, careful planning, or the ability to devise plans with a view to the best way to carry them out. If that ability is retained then temptations to digress will not interfere.
5sn (5:3) "Lips" is a metonymy of cause, referring to her words. Dripping honey is an implied comparison between the product and her words, which are flattering and smooth (cf. Song of Songs, 4:11). See M. Dahood, "Honey That Drips. Notes on Proverbs 5:2-3," Bib 54 [1973]: 65-66).
6tn (5:3) Heb "her palate." The word Ej@ (s.v. inj) ("palate; roof of the mouth; gums") is a metonymy of cause (= organ of speech) for what is said (= her seductive speech). The translation attempts to clarify this metonymy with the phrase "her seductive words."
7sn (5:4) Heb "her end" or "after." Kidner notes that Proverbs does not allow us to forget that there is an afterward (Proverbs, p. 65).
8sn (5:4) The verb "to be bitter" (rr~m*) describes things that are harmful and destructive for life, such as the death of the members of the family of Naomi (Ruth 1:20) or finding water that was undrinkable (Exod 15:22-27). The word indicates that the sweet talking will turn out badly.
9tn (5:4) The word means "wormwood." It refers to the aromatic plant that contrasts with the sweetness of honey. Some follow the LXX and translate it with "gall." The point is that there was sweetness when the tryst had alluring glamour, but afterwards it had an ugly ring (Plaut, Proverbs, p. 74).
10sn (5:4) The Hebrew has "like a sword of [two] mouths," meaning a double-edged sword that devours/cuts either way. There is no movement without damage. There may be a word play here with this description of the sword with two mouths, and the subject of the passage being the words of her mouth which also have two sides. The irony is cut by the idiom.
11sn (5:5) The term loav= ("grave") is paralleled to "death," so it does not refer here to the realm of the unblessed. These terms could be hyperbolic of a ruined life, but probably refer primarily to the mortal consequences of a life of debauchery.
12tn (5:6) The particle /P# means "lest" (probably from "for the aversion of"). It occurs this once, unusually, preceding the principal clause (BDB 814). It means that some action has been taken to avert or avoid what follows. She avoids the path of life, albeit ignorantly.
13tn (5:6) Heb "the path of life." The noun <yY]j^ ("of life") functions as a genitive of direction.
14sn (5:6) The verb u~Wn means "to quiver; to wave; to waver; to tremble." The ways of the adulteress woman are unstable (BDB 631).
15sn (5:6) The sadder part of the description is that this woman does not know how unstable her life is, or how uneven. However, Thomas suggest that it means, "she is not tranquil." See D. W. Thomas, "A Note on lo' teda´ in Proverbs 5:6," JTS 37 (1936): 59.
16tn (5:7) Heb "sons."
17tn (5:7) Heb "the words of my mouth."
18tn (5:8) Heb "your way."
19sn (5:8) There is a contrast made between "keep far away" (qj@r+h^) and "do not draw near" (br~q=T!-la^w+).
20sn (5:9) The term doh ("vigor; splendor; majesty") in this context means the best time of one's life, the full manly vigor that will be wasted with licentiousness. Here it is paralleled by "years," which refers to the best years of that vigor, the prime of life. Life would be ruined by living this way, or the revenge of the husband would cut it short.
21tn (5:10) Or "are sated, satisfied."
22tn (5:10) The word j~K) ("strength") refers to what laborious toil would produce (so a metonymy of cause). Everything that this person worked for could become the property for others to enjoy.
23tn (5:10) "labor, painful toil."
24tn (5:10) The term "benefit" does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
25tn (5:11) Heb "at your end."
26tn (5:11) The form is the perfect tense with the vav consecutive; it is equal to a specific future within this context.
sn (5:11) The verb means "to growl, groan." It refers to a lion when it devours its prey, and to a sufferer in pain or remorse (e.g., Ezek 24:23).
27tn (5:11) Heb "in the finishing of your flesh and your body." The construction uses the Qal infinitive construct of hl*K* in a temporal clause; the verb means "be complete, at an end, finished, spent."
28tn (5:13) The vav that introduces this clause functions in an explanatory sense.
29tn (5:13) The Hebrew term yr~om is the nominal form based on the Hiphil plural participle with a suffix, from the root hr´y´. The verb is "to teach," the common noun is "instruction, law [torah]," and this participle form is teacher ("my teachers").
30sn (5:13) The idioms are vivid: this expression is "incline the ear"; the one in the first line is "listen to the voice" or obey. Such detailed description emphasizes the importance of the material.
31tn (5:13) The form is the Piel plural participle of dm^l* used substantivally.
32tn (5:14) The expression fu^m=K! is "like a little." It means "almost," and is used of unrealized action (BDB 590.2).
33tn (5:14) Heb "I was in all evil."
34tn (5:14) The text uses the two words "congregation and assembly" to form a hendiadys, meaning the entire assembly.
35sn (5:15) Paul Kruger develops this section as an allegory consisting of a series of metaphors. He suggests that what is at issue is private versus common property. The images of the cistern, well, or fountain are used of a wife (e.g., Song 4:15) because she, like water, satisfies desires. Channels of water in the street would then mean sexual contact with a lewd woman. According to 7:12 she never stays home but is in the streets and is the property of many (P. Kruger, "Promiscuity and Marriage Fidelity? A Note on Prov 5:15-18," JNSL 13 [1987]: 61-68).
36tn (5:16) The verb means "to be scattered; to be dispersed"; here the imperfect takes a deliberative nuance in a question.
37tn (5:17) The l (lamed) preposition denotes possession: "for you" = "yours." The term ;D\b^l= is appositional, underscoring the possession as exclusive.
38sn (5:17) The point is that what is private is not to be shared with strangers; it belongs in the home and in the marriage. The water from that cistern is not to be channeled to strangers or to the public.
39sn (5:18) The positive instruction is now given: find pleasure in a fulfilling marriage. The "fountain" is another in the series of implied comparisons with the sexual pleasure that must be fulfilled at home. That it should be blessed (the passive participle of Er~B*) indicates that sexual delight is God-given; having it blessed would mean that it would be endowed with fruitfulness, that it would fulfill all that God intended it to do.
40tn (5:18) The form is a Qal imperative with a vav of sequence; after the jussive of the first half this colon could be given an equivalent translation or logically subordinated.
41tn (5:18) Or "in the wife you married when you were young"; Heb "in the wife of your youth." The genitive functions as an attributive adjective: "young wife" or "youthful wife." Another possibility is that it refers to the age in which a man married his wife: "the wife you married in your youth."
42tn (5:19) The construct expression "a doe of loves" is an attributive genitive, describing the doe with the word "loves." The plural noun may be an abstract plural of intensification (but this noun only occurs in the plural). The same construction follows with a "deer of grace"--a graceful deer.
sn (5:19) The imagery for intimate love in marriage is now employed to stress the beauty of sexual fulfillment as it was intended. The doe and deer, both implied comparisons, exhibit the grace and love of the wife.
43sn (5:19) The verb hg´v* means "to swerve; to meander; to reel" as in drunkenness; it signifies a staggering gait expressing the ecstatic joy of a captivated lover. It may also mean "to be always intoxicated with her love."
44tn (5:20) In the interrogative clause the imperfect has a deliberative nuance.
45tn (5:20) The word means "foreigner"; but it does not mean that the woman is non-Israelite. This term describes a woman who is outside the moral boundaries of the covenant community--she is another man's wife, but since she acts with moral abandonment she is called "foreign."
46tn (5:21) Heb "man."
47tn (5:21) Heb "he"; the referent (the LORD) has been specified in the translation for clarity.
48tn (5:21) BDB suggests that the participle sL@P^m= means "to make level [or, straight]." As one's ways are in front of the eyes of the LORD, they become straight or right. It could be translated "weighs" since it is a denominative from the noun for "balance, scale"; the LORD weighs or examines the actions.
49tn (5:21) Heb "all his"; the referent (the person mentioned in the first half of the verse) has been specified in the translation for clarity.
50tn (5:22) The suffix on the verb is the direct object suffix; "the wicked" is a second object by apposition: they capture him, the wicked. Since "the wicked" is not found in the LXX, it could be an old scribal error; or the Greek translator may have simply smoothed out the sentence. Toy suggests turning the sentence into a passive idea: "The wicked will be caught in his iniquities" (Proverbs, p. 117).
51tn (5:22) The word is the subject of the clause, but the pronominal suffix has no clear referent. The suffix is proleptic, referring to the wicked.
52tn (5:22) Heb "his own iniquities will capture the wicked." The translation shifts the syntax for the sake of smoothness and readability.
53sn (5:22) The lack of discipline and control in the area of sexual gratification is destructive. The one who plays with this kind of sin will become ensnared by it and led to ruin.
54tn (5:22) The Hebrew is structured chiastically: "his own iniquities will capture the wicked, by the cords of his own sin will he be held."
55tn (5:23) The preposition B (bet) is used in a causal sense: "because."
56sn (5:23) The word oTl=W~a! ("his folly") is from the root lwa (BDB 17) and is related to the noun lyw]a# ("foolish; fool"). The noun tl#W\a! ("folly") describes foolish and destructive activity. It lacks understanding, destroys what wisdom builds, and leads to destruction if it is not corrected.
57sn (5:23) The verb hg´v* ("to swerve; to reel") is repeated in a negative sense. If the young man is not captivated by his wife but is captivated with a stranger in sinful acts, then his own iniquities will captivate him and he will be led to ruin.
58sn (5:23) The chapter advises release from foolish indebtedness (1-5), admonishes avoiding laziness (6-11), warns of the danger of poverty (9-11) and deviousness (12-15), lists conduct that the LORD hates (16-19), and warns about immorality (20-35).
1sn (6:1) It was fairly common for people to put up some kind of financial security for someone else, that is, to underwrite another's debts. But the pledge in view here was foolish because the debtor was a neighbor who was not well-known (zar), perhaps a misfit in the community. The one who pledged security for this one was simply gullible.
2tn (6:1) The conjunction "and" does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
3tn (6:1) Heb "struck your hands." The guarantee of a pledge was signaled by a handshake (e.g., 11:15; 17:18; 22:26).
4tn (6:1) Heb "stranger." The term rWz ("stranger") probably refers to a neighbor who was not well-known. Or it could describe a person who is living outside the norms of convention, a moral misfit in the community. In any case, this "stranger" is a high risk in any financial arrangement.
5tn (6:2) The term "if" does not appear in this line but is implied by the parallelism. It is supplied in the translation for the sake of clarity.
6tn (6:2) The verb vq^y´ means "to lay a bait; to lure; to lay snares." In the Niphal it means "to be caught by bait; to be ensnared"--here in a business entanglement.
7tn (6:2) Heb "by the words of your mouth."
8tn (6:2) Heb "by the words of your mouth."
9tn (6:3) The syntactical construction of imperative followed by an imperative + vav consecutive denotes purpose: "in order to be delivered." The verb means "to deliver oneself, be delivered" in the Niphal. The image is one of being snatched or plucked quickly out of some danger or trouble, in the sense of a rescue, as in a "brand snatched [Hophal stem] from the fire" (Zech 3:2).
10tn (6:3) Heb "come."
11tn (6:3) Heb "hand." The idiom using the "hand" means that the individual has come under the control or the power of someone else. This particular word for hand is used to play ironically on its first occurrence in v. 1.
12tn (6:3) In the Hitpael the verb sp^r´ means "to stamp oneself down" or "to humble oneself." BDB suggests "become a suppliant" (p. 952). Gesenius translated it "prostrate yourself" (Hebrew and Chaldee Lexicon [London: Samuel Bagster and Son, 1847], p. 777). G. R. Driver related it to the Akkadian cognate rapasu, "trample," and interpreted as trampling oneself, swallowing pride, being unremitting in effort ("Some Hebrew Verbs, Nouns, and Pronouns," JTS 30 [1929]: 374).
13tn (6:3) Heb "be bold." The verb bh^r´ means "to act stormily; to act boisterously; to act arrogantly." The idea here is a strong one: storm against (beset, importune) your neighbor. The meaning is that he should be bold and not take no for an answer.
14tn (6:4) Heb "give sleep to your eyes."
15tn (6:5) Heb "from the hand." Most translations supply "of the hunter." The word "hand" can signify power, control; so the meaning is that of a gazelle freeing itself from a snare or a trap that a hunter set.
16tc (6:5) Heb "hand." Some MSS and versions have it as "trap," which may very well represent an interpretation too.
17sn (6:6) The sluggard (lx@u*) is the lazy or sluggish person. D. Kidner has a helpful survey of the character of this lazy person in Proverbs in the introduction to his commentary on the book.
18tn (6:7) The conjunction vav here has the classification of alternative, "or" (Williams, Hebrew Syntax, §433).
19tc (6:8) The LXX adds a lengthy section at the end of the verse on the lesson from the bee: "Or, go to the bee and learn how diligent she is and how seriously she does her work--her products kings and private persons use for health--she is desired and respected by all--though feeble in body, by honoring wisdom she obtains distinction." The Greek translator thought the other insect should be mentioned (see Toy, Proverbs, p. 124).
tn (6:8) Heb "its food."
20sn (6:9) The use of the two rhetorical questions is designed to rebuke the lazy person in a forceful manner. The sluggard is spending too much time reposing.
21sn (6:10) The writer might in this verse be imitating the words of the sluggard who just wants to take "a little nap." The use is ironic, for by indulging in this little rest the lazy one comes to ruin.
22tn (6:11) Heb "like a wayfarer" or "like a traveler." The LXX has "swiftness like a traveler." It has also been interpreted as a "highwayman" or a "dangerous assailant." McKane suggests "vagrant" (Proverbs, p. 324). Someone traveling swiftly would likely be a robber.
23tn (6:11) The word for armed is probably connected to the word for "shield" and "deliver" (s.v. /n~G´). G. R. Driver connects it to the Arabic word for "bold; insolent," interpreting its use here as referring to a beggar or an insolent man ("Studies in the Vocabulary of the Old Testament, IV," JTS 33 [1933]: 38-47).
24sn (6:12) The terms describe one who is both worthless and wicked. Gesenius, followed by BDB, suggests that lu^Y~l!B= is a compound of the negative yl!B= and a noun lu^y~ "profit; worth." Others suggest that the root is from lu^B^ ("lord [of goats]") or a derivative of ul^B* with reduplication ("confusion" or "engulfing ruin"), or a proper name from Babylonian Bililu. See s.v. lu^Y~l!B=, B. Otzen, TDOT 2:131-136; and D. W. Thomas, "lu^Y~l!B= in the Old Testament," in Biblical and Patristic Studies in Memory of Robert Pierce Casey, ed. J. N. Birdsall and R. W. Thomson (New York: Herder, 1963), pp. 11-19. Whatever the etymology, usage shows that the word describes people who violate the law (Deut 15:9; Judg 19:22; 1 Kgs 21:10, 13; Prov 16:27; et al.) or act in a contemptuous and foolish manner against cultic observance or social institutions (1 Sam 10:27; 25:17; 30:22). The present instruction will focus on the devious practice of such wicked and worthless folk.
25tn (6:12) Heb "crooked" or "twisted." This term can refer to something that is physically twisted or crooked, or something morally perverse.
26tn (6:12) Heb "walks around with a perverse mouth." The term "mouth" is a metonymy of cause, an organ of speech put for what is said. This one says perverted or twisted things.
27sn (6:13) The sinister sign language and gestures of the perverse individual seem to indicate any kind of look or gesture that is put on and therefore a form of deception if not a way of making insinuations. McKane suggests from the presence of vr}j) in v. 14 that there may be some use of magic here (Proverbs, p. 325).
28tn (6:14) The noun is an adverbial accusative of manner, explaining the circumstances that inform his evil plans.
29tn (6:14) The word "contention" is from the root /yD]; the noun means "strife, contention, quarrel." The normal plural form is represented by the Qere, and the contracted form by the Kethib.
30tn (6:15) This word is a substantive that is used here as an adverbial accusative--with suddenness, at an instant.
31tn (6:16) The conjunction has the explicative use here (Williams, Hebrew Syntax, §434).
32sn (6:16) This saying involves a numerical ladder, paralleling six things with seven things (e.g., also 30:15, 18, 21, 24, 29). The point of such a numerical arrangement is that the number does not exhaust the list ( W. M. Roth, "The Numerical Sequence x / x +1 in the Old Testament," VT 12 [1962]: 300-311; idem, "Numerical Sayings in the Old Testament," VT 13 [1965]: 86).
33tn (6:16) Heb "his soul."
34sn (6:17) The expression "high/lofty [tomr´] eyes" refers to a proud look suggesting arrogant ambition. The use of "eyes" is a metonymy of adjunct, the look in the eyes accompanying the attitude. This term "high" is used in Num 15:30 for the sin of the "high hand," i.e., willful rebellion or defiant sin. The usage of "haughty eyes" may be illustrated by its use with the pompous Assyrian invader (Isa 10:12-14) and the proud king of Daniel (11:12). God does not tolerate anyone who thinks so highly of himself and who has such ambition.
35tn (6:17) Heb "a tongue of deception." The genitive noun functions attributively. The term "tongue" functions as a metonymy. The term is used of false prophets who deceive (Jer 14:14), and of a deceiver who betrays (Ps 109:2). The LORD hates deceptive speech because it is destructive (26:28).
36sn (6:17) The hands are the instruments of murder (metonymy of cause), and God hates bloodshed. Gen 9:6 prohibited shedding blood because people are the image of God. Even David being a man of blood (in war mostly) was not permitted to build the Temple (1 Chr 22:8). But shedding innocent blood was a greater crime--it usually went with positions of power, such as King Manasseh filling the streets with blood (2 Kgs 21:16), or princes doing it for gain (Ezek 22:27).
37tn (6:18) Heb "heart that devises plans of wickedness." The latter term is an attributive genitive. The heart (metonymy of subject) represents the will; here it plots evil schemes. The heart is capable of evil schemes (Gen 6:5); the heart that does this is deceitful (Prov 12:20; 14:22).
38tc (6:18) The MT reads "make haste to run," that is, be eager to seize the opportunity. The LXX omits "run," that is, feet hastening to do evil. It must have appeared to the LXX translator that the verb was unnecessary; only one verb occurs in the other cola.
sn (6:18) The word "feet" is here a synecdoche, a part for the whole. Being the instruments of movement, they represent the swift and eager actions of the whole person to do some harm.
39sn (6:19) The LORD hates perjury and a lying witness (e.g., Ps 40:4; Amos 2:4; Mic 1:4). This is a direct violation of the law (Exod 20).
40sn (6:19) Dissension is attributed in Proverbs to contentious people (21:9; 26:21; 25:24) who have a short fuse (15:8).
41tn (6:19) Heb "brothers."
sn (6:19) These seven things the LORD hates. To discover what the LORD desires, one need only list the opposites: humility, truthful speech, preservation of life, pure thoughts, eagerness to do good, honest witnesses, and peaceful harmony. In the NT the Beatitudes present the positive opposites (Matt 5). It has seven blessed things to match these seven hated things; moreover, the first contrasts with the first here ("poor in spirit" of 5:5 with "haughty eyes"), and the seventh ("peacemakers" of 5:7) contrasts with the seventh here ("sows dissension").
42sn (6:21) The figures used here are hypocatastases (implied comparisons). There may also be an allusion to Deut 6 where the people were told to bind the law on their foreheads and arms. The point here is that the disciple will never be without these instructions. See further, P. W. Skehan, Studies in Israelite Poetry and Wisdom: Proverbs 5:15-19 and 6:20-24 (Washington: Catholic Biblical Association of America, 1971), pp. 1-8.
43tn (6:22) The verbal form is the Hitpael infinitive construct with a preposition and a suffixed subjective genitive to form a temporal clause. The term Elh in this verbal stem means "to go about; to go to and fro." The use of these terms in v. 22 also alludes to Deut 6:7.
44tn (6:22) Heb "it will guide you." The verb is singular and the instruction is the subject.
45tn (6:22) In both of the preceding cola an infinitive construct was used for the temporal clauses; now the construction uses a perfect tense with vav consecutive. The verb would then be equivalent to an imperfect tense, but subordinated as a temporal clause here.
46sn (6:22) The Hebrew verb means "talk" in the sense of "to muse; to complain; to meditate." Instruction bound to the heart will speak to the disciple on awaking.
47tn (6:23) Heb "commandment."
48tn (6:23) 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.
49sn (6:23) The terms "lamp," "light," and "way" are all metaphors. The positive teachings and commandments will illumine or reveal to the disciple the way to life; the disciplinary correctives will provide guidance into fullness of life.
50tn (6:23) 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.
51tn (6:23) Heb "the way of life." The noun "life" is a genitive following the construct "way." It could be an attributive genitive modifying the kind of way/course of life that instruction provides, but it could also be objective in that the course of life followed would produce and lead to life.
52tn (6:24) The infinitive construct is epexegetical here, explaining how these teachings function as lights: "by keeping you." This verse is the transition from the general admonition about heeding the teachings to the practical application.
53tc (6:24) The word translated "woman" is modified by ur~ (r^u, "evil") in the sense of violating the codes of the community and inflicting harm on others. The BHS editors propose changing it to read "strange woman" as before, but there is not support for that. Some commentaries follow the LXX and read ur~ as "wife of a neighbor" (cf. NAB; also NRSV "the wife of another") but that seems to be only a clarification.
54tn (6:24) The word "tongue" is not in construct; the word "foreign woman" is in apposition to "smooth of tongue," specifying whose it is. The word "smooth" then is the object of the preposition, "tongue" is the genitive of specification, and "foreign woman" in apposition.
55sn (6:24) The description of the woman as a "strange woman" and now a "loose [Heb "foreign"] woman" is within the context of the people of Israel. She is a "foreigner" in the sense that she is a non-conformist, wayward, and loose. It does not necessarily mean that she is not ethnically Israelite.
56tn (6:25) The negated jussive gives to the young person an immediate warning. The verb dm^j* means "to desire," and here in the sense of lust. The word is used in the Decalogue of Deut 5:21 for the warning against coveting.
sn (6:25) Lusting after someone in the heart, according to Jesus, is a sin of the same kind as the act, not just the first step toward it (Matt 5:28). Playing with temptation in the heart--the seat of the will and the emotions--is only the heart reaching out after the sin.
57tn (6:25) Heb "her eyelids." This terms is a synecdoche of part (eyelids) for the whole (eyes) or a metonymy of association for painted eyes and the luring glances that are the symptoms of seduction (e.g., 2 Kgs 9:30). The term "alluring" is not in the Hebrew text, but is supplied in the translation for the sake of clarification.
58tn (6:26) The word du^b= may be taken either as "on account of" (= by means of a) prostitute, or "for the price of" a prostitute. Most expositors take the first reading, though that use of the preposition is unattested, and then must supply "one is brought to." The verse would then say that going to a prostitute can bring a man to poverty, but going to another man's wife can lead to death. If the second view were taken, it would mean that one had a smaller price than the other. It is not indicating that one is preferable to the other; both are to be avoided.
59tn (6:26) Heb "the wife of a man."
60tn (6:26) These two lines might be an example of synthetic parallelism, that is, "A, what's more B." The A-line describes the detrimental moral effect of a man going to a professional prostitute; the B-line heightens this and describes the far worse effect--moral and mortal! --of a man committing adultery with another man's wife. When a man goes to a prostitute, he lowers himself to become nothing more than a "meal ticket" to sustain the life of that woman; however, when a man commits adultery, he places his very life in jeopardy--the rage of the husband could very well kill him.
61tn (6:27) The Qal imperfect (with the interrogative) here has a potential nuance--"is it possible to do this?" The sentence is obviously a rhetorical question making an affirmation that it is not possible.
62sn (6:27) "Fire" provides the analogy for the sage's warning: fire represents the sinful woman (hypocatastasis) drawn close, and the burning of the clothes the inevitable consequences of the liaison. See J. L. Crenshaw, "Impossible Questions, Sayings, and Tasks," Semeia 17 (1980): 19-34. The word "fire" (va@) plays on the words "man" (vya!) and "woman" (hV*a!); a passage like this probably inspired R. Gamaliel's little explanation that what binds a man and a woman together in a holy marriage is y (yod) and h (he), the two main letters of the holy name Yah. But if the LORD is removed from the relationship, that is, if these two letters are removed, all that is left is the va@--the fire of passion. Since Gamaliel was the teacher of Paul, this may have influenced Paul's advice that it was better to marry than to burn.
63tn (6:27) Heb "snatch up fire into his bosom."
64tn (6:27) The second colon begins with the vav disjunctive on the noun, indicating a disjunctive clause; here it is a circumstantial clause.
65tn (6:28) The particle indicates that this is another rhetorical question like that in v. 27.
66tn (6:29) Heb "thus is the one."
67tn (6:29) Heb "who goes in to." The Hebrew verb aoB (Boa, "to go in; to enter") is used throughout scripture as a euphemism for the act of sexual intercourse.
68tn (6:29) Heb "anyone who touches her will not."
69sn (6:29) The verb "touches" is intended here to be a euphemism for illegal sexual contact (e.g., Gen 20:6).
70tn (6:29) Heb "be exempt from."
71tn (6:29) The verb is hq#N´y], the Niphal imperfect from hq*n´ ("to be empty; to be clean"). From it we get the adjectives "clean," "free from guilt," "innocent." The Niphal has the meanings (1) "to be cleaned out" (of a plundered city) (Isa 3:26), (2) "to be clean; to be free from guilt; to be innocent" (Ps 19:14), (3) "to be free; to be exempt from punishment" [here], and (4) "to be free; to be exempt from obligation" (Gen 24:8).
72tn (6:30) Heb "they do not despise."
73tn (6:30) Heb "himself" or "his life." Since the word vp##n\ (n\p#v, traditionally "soul") refers to the whole person, body and soul, and since it has a basic idea of the bundle of appetites that make up a person, the use here for satisfying his hunger is appropriate.
74tn (6:31) The term "yet" is supplied in the translation.
75tn (6:31) Heb "is found out." The perfect tense with the vav consecutive is equivalent to the imperfect nuances. Here it introduces either a conditional or a temporal clause before the imperfect.
76tn (6:31) The imperfect tense has an obligatory nuance. The verb in the Piel means "to repay; to make restitution; to recompense."
77tn (6:31) This final clause in the section is somewhat cryptic. The guilty thief must pay back sevenfold what he stole, even if it means he must use the substance of his whole house. The verb functions as an imperfect of possibility: "he might even give."
78tn (6:32) Heb "heart." The term "heart" is used as a metonymy of association for discernment, wisdom, good sense.
79tn (6:32) Heb "soul." The noun vp#n\ (n\p#v, "soul") functions as a metonymy of association for "life" (BDB 659.3.c).
80tn (6:33) Heb "He will receive a wound and contempt."
81sn (6:33) Even though the text has said that the man caught in adultery ruins his life, it does not mean that he was put to death, although that could have happened. He seems to live on in ignominy, destroyed socially and spiritually. He might receive blows and wounds from the husband and shame and disgrace from the spiritual community. Kidner observes that in a morally healthy society the adulterer would be a social outcast (Proverbs, p. 75).
82tn (6:34) The word "kindles" was supplied in the translation; both "rage" and "jealousy" have meanings connected to heat.
83tn (6:34) Heb "a man's."
84tn (6:34) The verb lm^j* (j*m^l) means "to show mercy; to show compassion; to show pity," usually with the outcome of sparing or delivering someone. The idea here is that the husband will not spare the guilty man any of the punishment.
85tn (6:35) Heb "lift up the face of" meaning "regard."
86tn (6:35) The word rendered "compensation" is rp#K) (K{p#r); it is essentially a ransom price, a sum to be paid to deliver another from debt, bondage, or crime. The husband cannot accept payment as a ransom for a life, since what has happened cannot be undone so easily.
87tn (6:35) BDB suggest that dj^v) (v{j^d) means "hush money" or "bribe" (BDB 1005). Toy takes it as legal compensation.
88sn (6:35) The chapter begins with the important teaching of the father (1-5), then it focuses on the seduction: first of the victim (6-9), then the temptress (10-12), then the seduction (13-20), and the capitulation (21-23); the chapter concludes with the deadly results of consorting (24-27).
1tn (7:1) Heb "my son."
2tn (7:1) Heb "within you." BDB suggest that "within you" means "in our own keeping" (p. 860).
3tc (7:2) Before v. 2 the LXX inserts: "My son, fear the LORD and you will be strong, and besides him, fear no other." Although this addition has the precedent of 3:7 and 9 and harmonizes with 14:26, it does not fit here. The advice is to listen to the teacher.
4tn (7:2) The construction of an imperative with the vav of sequence after another imperative denotes a logical sequence of purpose or result: "that you may live," or "and you will live."
5tn (7:2) The term "obey" does not appear in the Hebrew text, but is implied by the parallelism; it is supplied for the sake of clarity and smoothness.
6tn (7:2) Heb "the little man in your eye." Traditionally this Hebrew idiom is translated into English as "the apple of your eye"; a more contemporary rendering would be "as your most prized possession." The word for "man" has the diminutive ending on it. It refers to the pupil, where the object focused on--a man--is reflected in miniature. The point is that the teaching must be the central focus of the disciple's vision and attention.
7tn (7:3) Heb "fingers."
8sn (7:3) This is an allusion to Deut 6:8. Binding the teachings on the fingers and writing them on the tablets here are implied comparisons for preserving the teaching in memory so that it can be recalled and used with ease.
9sn (7:4) The metaphor is meant to signify that the disciple will be closely related to and familiar with wisdom and understanding. Wisdom will be personified in the next two chapters, and so referring to it as a sister in this chapter certainly prepares for that personification.
10tn (7:5) The infinitive construct with the preposition shows the purpose of associating closely with wisdom: wisdom will obviate temptations, the greatest being the sexual urge.
11tn (7:5) Heb "strange."
12tn (7:5) Heb "strange woman." This can be interpreted as a "wayward wife." As discussed earlier, the designations "strange woman" and "foreign woman" could refer to Israelites who stood outside the community in their lawlessness and loose morals--an adulteress or wayward woman. H. Ringgren and W. Zimmerli, however, suggest that she is also a promoter of a pagan cult, but that is not entirely convincing (Spruche/Prediger [Goettingen: Vandenhoeck and Ruprecht, 1980], p. 19).
13tn (7:5) The term "you" does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.
14tn (7:5) Heb "she makes smooth her words." This expression means "she flatters with her words."
15tn (7:7) Heb "sons."
16tn (7:7) Heb "lad" or "youth."
17sn (7:7) Heb "heart." He is one of the simpletons, lacking keen judgment, one void of common sense or understanding. He is young, inexperienced, featherbrained (as Kidner puts it, Proverbs, p. 75).
18tn (7:8) The verb du^x* (x*u^d) means "to step; to march." It suggests that the youth was intentionally making his way to her house. The verb is the imperfect tense; it stresses continual action parallel to the active participle that began the verse, but within a context that is past time.
19tn (7:8) Heb "way of her house." This expression uses an adverbial accusative of location, telling where he was marching along. The term "house" is the genitive of location, giving the goal.
20tn (7:9) Heb "in the evening of the day."
21tn (7:9) Heb "in the middle of the night, and dark."
22tn (7:10) The particle hN}h!w+ introduces a dramatic sense of the immediate to the narrative; it has a deictic force, "and look!--there was a woman," or, "all of a sudden this woman...."
23tn (7:10) Heb "with the garment of a prostitute." The noun tyv! ("garment") is an adverbial accusative specifying the appearance of the woman. The words "she was" are supplied in the translation to make a complete English sentence.
24tn (7:10) Heb "kept secret of heart." The verbal form is the passive participle from rx^n´ in construct. Toy lists the suggestions of the commentators: false, malicious, secret, subtle, excited, hypocritical (Proverbs, p. 149). The LXX has "causes the hearts of the young men to fly away." The verb means "to guard; to watch; to keep"; to be guarded of heart means to be wily, to have secret intent--she has locked up her plans and gives nothing away (e.g., Isaiah 48:6 as well). Interestingly enough, this contrasts with her attire which gives everything away.
25tn (7:11) Heb "her feet." This is a synecdoche, a part for the whole; the point is that she never stays home, but is out and about all the time.
26tn (7:11) Heb "dwell" or "settle."
27tn (7:12) The repetition of the noun "time, step," usually translated "now, this time" signifies here "at one time...at another time" (BDB 822e).
28tn (7:13) Heb "she makes bold her face." The Hiphil perfect of zz~u* (u*z~z, "to be strong") means she has an impudent face, a bold or brazen expression.
29tn (7:14) Heb "with me."
30tn (7:14) Heb "I have peace offerings." The peace offerings refer to the meat left over from the votive offering made at the sanctuary (e.g., Lev 7:11-21). Apparently the sacrificial worship meant as little to this woman spiritually as does Christmas to modern hypocrites who follow in her pattern. By expressing that she has peace offerings, she could be saying nothing more than that she has fresh meat for a meal at home, or that she was ceremonially clean, perhaps after her period. At any rate, it is all probably a ruse for winning a customer.
31tn (7:15) Heb "to look diligently for your face."
32tn (7:16) Heb "with spreads." The sentence begins with the cognate accusative: "with spreads I have spread my bed." The construction enhances the idea--she has covered her bed.
33tn (7:16) The feminine noun means "dark-hued stuffs" (BDB 310). The form is a passive participle from a supposed root II. bf^j*, which in Arabic means to be of a turbid, dusky color mixed with yellowish red. Its Aramaic cognate means "variegated." BDB translate this colon: "with dark hued stuffs of yarn from Egypt." This rendering leaves much to be desired.
34tn (7:18) The form hw\r+n] is the plural cohortative; following the imperative "come" the form expresses the hortatory "let's." The verb means "to be saturated; to drink one's fill," and can at times mean "to be intoxicated with."
35tn (7:18) Heb "loves." The word doD means physical love or lovemaking. It is found frequently in the Song of Solomon for the loved one, the beloved. Here the form (literally, "loves") is used here in reference to multiple acts of sexual intercourse, as the phrase "until morning" suggests.
36tn (7:18) The form is the Hitpael cohortative of sl^u*, which means "to rejoice."
37tn (7:18) Heb "with love."
38tn (7:19) Heb "the man." The LXX interpreted it as "my husband," taking the article no doubt as the possessive.
39tn (7:19) Heb "in his house."
40tn (7:20) Heb "in his hand."
41tn (7:20) Heb "he will come back at."
42tn (7:20) Heb "new moon." Judging from the fact that he took a purse of money and staying away until the next full moon, she implies that they would be safe in their escapade. If v. 9 and v. 20 are any clue, he could be gone for a fortnight--until the moon is full.
43tn (7:21) Heb "she turned him aside." This expression means that she persuaded him. This section now begins the description of the capitulation, for the flattering speech is finished.
44sn (7:21) The term jq^l# was used earlier in the Book of Proverbs for wise instruction; now it is used ironically for enticement (see D. W. Thomas, "Textual and Philological Notes on Some Passages in the Book of Proverbs," VTSup 3 [1955]: 280-92).
45tn (7:21) Heb "smooth of her lips." The term "lips" is a metonymy of cause representing what she says.
46tn (7:21) The verb means "to impel; to thrust; to banish," but in this stem in this context "to compel; to force" into some action. The imperfect tense has the nuance of progressive imperfect to parallel the characteristic perfect of the first colon.
47tn (7:22) The participle with "suddenly" gives a more vivid picture, almost as if to say "there he goes."
48tn (7:22) The translation is Scott's (Proverbs and Ecclesiastes, p. 64). This third colon of the verse would usually be rendered, "fetters to the chastening of a fool." But there is no support that sk#u# means "fetters." It appears in Isaiah 3:16 as anklets. The parallelism here suggests that some animal imagery is required. Thus the versions have "as a dog to the bonds."
49sn (7:23) The figure of an arrow piercing the liver (an implied comparison) may refer to the pangs of a guilty conscience that the guilty must reap along with the spiritual and physical ruin (see on these expressions H. W. Wolff, Anthropology and the Old Testament).
50tn (7:23) The expression that it is "for/about/over his life" means that it could cost him his life (e.g., Num 16:38). The meaning of the line could refer to moral corruption and social disgrace rather than a physical death--but this would not rule out physical death too.
51tn (7:24) The literal translation of "sons" works well here in view of the warning.
52tn (7:24) Heb "the words of my mouth."
53tn (7:26) Heb "she has caused to fall."
54tn (7:26) Heb "numerous" or "countless."
55tn (7:27) The noun "Sheol" in parallelism to "the chambers of death" probably means the grave. The noun is a genitive of location, indicating the goal of the road(s). Her house is not the grave; it is, however, the sure way to it. The young man's life is not destroyed in one instant; it is taken from him gradually as he enters into a course of life that will leave him as another victim of the wages of sin. The point of the warning is to prevent such a course from starting. Sin can certainly be forgiven, but the more involvement in this matter the greater the alienation from the healthy community.
56tn (7:27) The Qal active participle modifies "ways" to Sheol. The "road," as it were, descends to the place of death.
57tn (7:27) "Chambers" is a hypocatastasis, comparing the place of death or the grave with a bedroom in the house. It plays on the subtlety of the temptation.
58sn (7:27) In this chapter wisdom is personified. In 1:20-33 wisdom proclaims her value, and in 3:19-26 wisdom is the agent of creation. Such a personification has affinities with the wisdom literature of the ancient Near East, and may have drawn on some of that literature, albeit with appropriate safeguards (Claudia Camp, Wisdom and the Feminine in the Book of Proverbs [Sheffield: JSOT, 1985], pp. 23-70). Wisdom in Proverbs 8, however, is not a deity like Egypt's Ma´at or the Assyrian-Babylonian Ishtar. It is simply presented as if it were a self-conscious divine being distinct but subordinate to God; but in reality it is the personification of the attribute of wisdom displayed by God (Scott, Proverbs and Ecclesiastes, pp. 69-72; and R. Marcus, "On Biblical Hypostasis of Wisdom," HUCA 23 [1050/51]: 157-71). Many have equated wisdom in this chapter with Jesus Christ. This connection works only in so far as Jesus reveals the nature of the Father, just as Proverbs presents it as an attribute of God. Jesus' claims included wisdom (Matt 12:42) and a unique knowledge of God (Matt 11:25-27). He even personified wisdom in a way that was similar to Proverbs (Matt 11:19). Paul saw the fulfillment of wisdom in Christ (Col 1:15-20; 2:3) and affirmed that Christ became our wisdom in the crucifixion (1 Cor 1:24, 30). So this personification in Proverbs provides a solid foundation for the similar revelation of wisdom in Christ. But because wisdom is a creation of God in Proverbs 8, it is unlikely that wisdom here is to be identified with Jesus Christ. The chapter unfolds in three cycles: after an introduction (1-3), wisdom makes an invitation (4, 5) and explains that she is noble, just, and true (6-9); she then makes another invitation (10) and explains that she is valuable (11-21); and finally, she tells how she preceded and delights in creation (22-31) before concluding with the third invitation (32-36).
1tn (8:2) Heb "head." The word var) ("head") refers to the highest area or most important place in the elevated area. The contrast with chapter 7 is striking. There the wayward woman lurked at the corners in the street at night; here wisdom is in the open places in view of all.
2tn (8:2) Heb "at the house of the paths." The house is not literal here, but refers to where the paths meet.
3tn (8:3) Heb "at the mouth of."
4tn (8:3) The cry is a very loud ringing cry that could not be missed. The term /n~r´ means "to give a ringing cry." It is often only a shrill sound that might come with a victory in battle, but its use in the psalms for praise shows that it also can have clear verbal content, as it does here. For wisdom to stand in the street and give such ringing cry would mean that it could be heard by all. It was a proclamation.
5tn (8:4) Heb "men."
6tn (8:4) The verb "calls" does not appear in the Hebrew text, but is supplied in the translation for the sake of style.
7tn (8:4) Heb "sons of man."
8tn (8:5) The imperative of /yB! means "to understand; to discern." The call is for the simple to understand what wisdom is, not just to gain it.
9tn (8:5) Heb "heart." The noun bl@ (l@b, "heart") often functions metonymically for wisdom, understanding, discernment.
10tn (8:6) Heb "noble" or "princely." Wisdom begins the first motivation by claiming to speak noble things, that is, excellent things.
11tn (8:6) Heb "opening of my lips." The noun "lips" is a metonymy of cause, with the organ of speech put for what is said.
12tn (8:7) Heb "roof of the mouth." This expression is a metonymy of cause for the activity of speaking.
13tn (8:7) The word "truth" (tm#a$, a$m#t) is derived from the verbal root /m^a* (a*m^/) which means "to support." There are a number of derived nouns that have the sense of reliability--"pillars," "master craftsman," "nurse," "guardian." Modifiers related to this group of words includes things like "faithful," "surely," "truly" (amen). In the derived stems the verb develops various nuances: the Niphal has the meanings of "reliable, faithful, sure, steadfast," and the Hiphil has the meaning "believe" (i.e., consider something dependable). The noun "truth" means what is reliable or dependable, firm or sure.
14tn (8:7) Wise lips detest wickedness; wisdom hates speaking wicked things. In fact, speaking truth results in part from detesting wickedness.
15tn (8:7) Heb "wickedness is an abomination to my lips."
16tn (8:8) The phrase could be rendered with an understood ellipsis: "all the words of my mouth [are said] in righteousness"; or the preposition could be interpreted as a beth essentiae: "all the words of my mouth are righteousness."
17sn (8:8) The verb lt^P* (P*t^l) means "to twist." In the Niphal it means "to wrestle" (to twist oneself). It was used in Gen 30:8 for the naming of Naphtali, with the motivation for the name from this verb: "with great struggling." Here it will describe speech that is twisted. It is a synonym for the last word, which means "twisted; crooked; perverse."
18tn (8:9) Heb "front of." The sayings are right in front means they are open, obvious, and clear, as opposed to words that might be twisted or perverse. The parallel word "upright" means "straight, smooth, right." Wisdom's teachings are in plain view and intelligible for those who find knowledge.
19tn (8:10) Heb "discipline." The term refers to instruction that trains with discipline (e.g., Prov 1:2).
20tn (8:10) Heb "and not."
21tn (8:11) The verb Wwv=y] (from hw´v*) can be rendered "are not comparable" or in a potential nuance "cannot be compared" with her.
22tn (8:12) The noun is "shrewdness," i.e., the right use of knowledge in special cases (see also the discussion in 1:4). The word in this sentence is an adverbial accusative of specification.
23tn (8:12) This verb form is an imperfect, whereas the verb in the first colon was a perfect tense. The perfect should be classified as a gnomic perfect, and this form a habitual imperfect, because both verbs describe the nature of wisdom.
24tn (8:13) The verb an}c* (c*n}a) means "to hate." In this sentence it functions nominally as the predicate. Fearing the LORD is hating evil.
sn (8:13) The verb translated "hate" has the basic idea of rejecting something spontaneously. For example, "Jacob have I loved, but Esau have I hated" (Mal 1:2b, 3a). It frequently enough has the idea of disliking or loathing as English does, but almost always with an aspect of rejection. To hate evil is not only to dislike it, but to reject it and have nothing to do with it.
25tn (8:13) Since both ha*G} ("pride") and /oaG´ ("arrogance; pride") are both from the same verbal root ha*G´ ("to rise up"), they should here be interpreted as one idea. Thus, they may be taken to form a nominal hendiadys: "arrogant pride."
26tn (8:13) Heb "and a mouth of perverse things." The word "mouth" is a metonymy of cause for what is said; and the noun tokP%h=t^ ("perverse things") means destructive things (the related verb is used for the overthrowing of Sodom).
27tc (8:14) In the second half of v. 14 instead of yn]a& the editors propose reading simply yl! as the renderings in the LXX, Latin, and Syriac suggest. Then, in place of the yl! that comes in the same colon, read yl!w+. While the MT is a difficult reading, it can be translated as it is. It would be difficult to know exactly what the versions were reading, because their translations could have been derived from either text. They represent an effort to smooth out the text.
tn (8:14) Heb "To me [belong] counsel and sound wisdom." The second colon in the verse has: "I, understanding, to me and might."
sn (8:14) In vv. 14-17 the pronouns come first and should receive greater prominence--although it is not always easy to do this with English.
28tn (8:15) The verb /z~r´ means "to be weighty; to be judicious; to be commanding." It only occurs in the Qal active participle in the plural as a substantive, meaning "potentates; rulers" (e.g., Ps 1:1-3).
29sn (8:15) This verb Wqq=j)y+ is related to the noun qj), which is a "statute; decree." The verb is defined by BDB as "to cut in; to inscribe; to decree." The point the verse is making is that when these potentates decree righteousness, it is by wisdom. History records all too often that these rulers acted as fools and opposed righteousness (cf. Ps 2:1-3). But people in power need wisdom to govern the earth (e.g., Isa 11:1-4 which predicts how Messiah will use wisdom to do this very thing). The point is underscored with the paronomasia in v. 15 with "kings" and "will reign" from the same root, and then in v. 16 with both "princes" and "rule" being cognate. The repetition of sounds and meanings strengthens the statements.
30tn (8:16) The term "and" does not appear in the Hebrew text,, but is supplied in the translation for the sake of smoothness and readability.
31tc (8:16) Many of the MT MSS read "sovereigns [princes], all the judges of the earth." The LXX has "sovereigns...rule the earth." But the MT manuscript in the text has "judges of righteousness." Toy suggests that the Hebrew here has assimilated Psalm 148:11 in its construction (p. 167). The expression "judges of the earth" is what one would expect, but the more difficult and unexpected reading, the one scribes might change, would be "judges of righteousness." If that reading stands, then it would probably be interpreted as using an attributive genitive.
32sn (8:17) In contrast to the word for "hate" (an}c*) the verb "love" (bh@a*) includes within it the idea of choosing spontaneously. So in this line loving and seeking point up the means of finding wisdom.
33tn (8:19) The two synonyms, "than gold, than fine gold" probably form a hendiadys here to express "than very fine gold."
34sn (8:19) The language of the text with "fruit" and "ingathering" is the language of the harvest--what the crops yield. So the figure is hypocatastasis, comparing what wisdom produces to such crops.
35tn (8:21) The infinitive construct expressing the purpose of the preceding "walk" in the way of righteousness. These verses say that wisdom is always on the way of righteousness for the purposes of bestowing the same to those who find her. If sin is involved, then wisdom has not been followed.
36tn (8:21) The Piel imperfect continues the verbal idea that the infinitive began in the parallel colon even though it does not have the vav on the form.
37tc (8:21) The LXX adds at the end of this verse: "If I declare to you the things of daily occurrence, I will remember to recount the things of old."
38tn (8:22) There are two roots hn´q* in Hebrew, one meaning "to possess," and the other meaning "to create." The older translations did not know of the second root, but suspected in certain places that a meaning like that was necessary (e.g., Gen 4:1; 14:19; Deut 32:6). Ugaritic confirmed that it was indeed another root. The older versions have the translation "possess" because otherwise it sounds like God lacked wisdom and therefore created it at the beginning. They wanted to avoid saying that wisdom was not eternal. Arius liked the idea of Christ as the wisdom of God and so chose the translation "create." Athanasius translated it, "constituted me as the head of creation." The verb occurs twelve times in Proverbs with the meaning of "to acquire"; but the Greek and the Syriac versions have the meaning "create." Although the idea is that wisdom existed before creation, the parallel ideas in these verses ("appointed," "given birth") argue for the translation of "create" or "establish" (R. N. Whybray, "Proverbs 8:22-31 and Its Supposed Prototypes," VT 15 [1965]: 504-14; and W. A. Irwin, "Where Will Wisdom Be Found?" JBL 80 [1961]: 133-42).
39tn (8:22) Verbs of creation often involve double accusatives; here the double accusative involves the person (i.e., wisdom) and an abstract noun in construct (Waltke-O'Connor, Hebrew Syntax, 174, 175).
40sn (8:22) The word "way" is an idiom (implied comparison) for the actions of God. The claim of wisdom in this passage is that she was foundational to all that God would do.
41tn (8:23) The first parallel verb is yT!k=S^n], "I was appointed." It is not a common word; it occurs here and in Ps 2:6 for the coronation of the king. It means "installed, set."
42tn (8:23) The verb "existed" does not appear in the Hebrew text, but has been supplied in the translation in the light of the context.
43sn (8:24) The summary statements just given are now developed in a lengthy treatment of wisdom as the agent of all creation. This verse singles out "watery deeps" (tomh)T=) in its allusion to creation because the word in Genesis signals the condition of the world at the very beginning, and because in the ancient world this was something no one could control. Chaos was not there first--wisdom was.
44tn (8:24) The third parallel verb is yT!l=l*oj, "I was given birth." Some translate it "brought forth"--not in the sense of being presented, but in being "begotten, given birth to." Here is the strongest support for the translation of hn´q* as "created" in v. 22. The verb is not literal; it continues the perspective of the personification.
45tn (8:24) Heb "made heavy."
46tn (8:26) Heb "open places."
47tn (8:26) Here var) means "beginning" with reference to time (BDB 911, 4b).
48sn (8:27) The infinitive construct oqWjB= ("to cut; to engrave; to mark") and the noun gWj ("horizon; circle") form a paronomasia in the line.
49tn (8:28) To form a better parallel some commentators read this infinitive zozu&B^, "when [they] grew strong," as a Piel causative, "when he made firm, fixed fast." But the verse itself implies this meaning.
50tn (8:29) Heb "his mouth."
51tn (8:30) The verb form is a preterite with vav consecutive, although it has not been apocopated. It provides the concluding statement for the temporal clauses as well as the parallel to v. 27.
52tn (8:30) Critical to the interpretation of this line is the meaning of /oma*. Several suggestions have been made: "master craftsman," "nursing child," "foster father." R. B. Y. Scott chooses "faithful"--a binding or living link ("Wisdom in Creation: The `Amon of Proverbs 8:30," VT 10 [1960]: 213-23). The image of child does fit the previous figure of "give birth to." But "craftsman" has the most support (LXX, Vulgate, Syriac, Targum, Song of Songs 7:1; Jer 52:15; also P. W. Skehan, "Structures in Poems on Wisdom: Proverbs 8 and Sirach 24," CBQ 41 [1979]: 365-79).
53tn (8:30) The word is a plural of intensification for "delight"; it describes wisdom as the object of delight. The LXX has the suffix; the Hebrew does not.
54tn (8:31) The two words are synonymous in general and so could be taken to express a superlative idea--the whole world. But lb@T@ also means the inhabited world, and so the construct may be interpreted as a partitive genitive.
55tn (8:31) Heb "and my delights" [were] with/in."
56tn (8:31) Heb "the sons of man."
57tn (8:33) Heb "discipline."
58tn (8:33) The construction uses two imperatives joined with the vav; this is a volitive sequence in which result or consequence is being expressed.
59tn (8:34) Heb "the man."
60tn (8:34) The form dq)v=l! is the infinitive construct serving epexegetically in the sentence. It explains how the person will listen to wisdom.
61tn (8:34) Heb "keeping" or "guarding."
62tc (8:35) The Kethib reads plurals: "those who find me are finders of life"; this is reflected in the LXX and Syriac. But the Qere is singular: "whoever finds me finds life." The Qere is generally favored as the original reading in such cases as these.
63tn (8:35) The preterite with vav consecutive carries the same nuance as the perfect tense that came before it, setting out the timeless principle.
64tn (8:36) Heb "the one sinning [against] me." The verb af*j* ("to sin") forms a contrast with "find" in the previous verse, and so has its basic meaning of "failing to find, miss." So it is talking about the one who misses wisdom, as opposed to the one who finds it.
65tn (8:36) The Qal active participle functions verbally here. The word stresses both social and physical harm and violence. Whoever tries to live without wisdom is inviting all kinds of disaster into his life.
66tn (8:36) Heb "his soul."
67tn (8:36) The basic idea of the verb an}c* ("to hate") is that of rejection. Its antonym is also used in the line, "love," which has the idea of choosing. So not choosing (i.e., hating) wisdom is choosing (i.e., loving) death.
68sn (8:36) Chapter 9 forms the conclusion of the lengthy introduction to the book. Both wisdom and folly will make their final appeals; and both appeal to the simpletons. Wisdom offers life with no mention of pleasure; folly offers pleasure with no mention of death. The first twelve verses concern accepting wisdom: the invitation of wisdom (1-6), the description of the responses (7-11), and the consequence (12). Verses 13-18 concern accepting folly: the invitation (13-17) and the consequence (18).
1sn (9:1) Wisdom is personified as a wise woman. She has prepared a house and established it on seven pillars. This is a reference to the habitable world (e.g., 8:31). For the equation of the house and the world, e.g., 8:29; Job 38:6; and Psalm 104:5 (also G. Bostrom, Proverbia Studien: die Weisheit und des fremde Weib in Spr. 1-9 [Lunds Universitets Arsskrift, N.F., 1935], Aud. I, Bd. 30, Nr. 3, pp. 1-14). The seven pillars have been variously interpreted, but since seven is a number for completeness and sacredness, the idea seems to be that wisdom produced a perfect world.
2tn (9:2) Heb "she has killed her killing."
3sn (9:2) Wisdom has prepared a sumptuous banquet in this house and sends out her maids to call the simple to come and eat (M. Lichtenstein, "The Banquet Motif in Keret and in Proverbs 9," JANESCU 1 [1968/69]: 19-31). The figures of meat and wine represent the good teaching of wisdom that will be palatable and profitable (implied comparisons). Compare Isaiah 55:1-2 and John 6:51, 55 for similar uses of the figures. The idea of mixing wine could refer to the practice of mixing wine with spices or with water (as the LXX text assumes) (e.g., Prov 23:30; Isa 5:22). Mixed wine was the most intoxicating; thus, her wisdom is attractive. All the imagery lets the simple know that what wisdom has to offer is marvelous.
4tn (9:3) The text uses two synonymous terms in construct to express the superlative degree.
5tn (9:4) Heb "lacking of heart she says to him." The pronominal suffix is a resumptive pronoun, meaning, "she says to the lacking of heart."
6tn (9:4) Heb "him."
7tn (9:4) Heb "heart."
8tn (9:5) The construction features a cognate accusative (verb and noun from same root). The preposition B (bet) has the partitive use "some" (GKC §119.m).
9tn (9:5) The final verb actually stands in a relative clause although the relative pronoun is not present; it modifies "wine."
sn (9:5) The expressions "eat" and "drink" carry the implied comparison forward; they mean that the simple are to appropriate the teachings of wisdom.
10tn (9:6) There are two ways to take this word: either as "fools" or as "foolish ways." The spelling for "foolishness" in v. 13 differs from this spelling, and so some have taken that as a key that this should be "fools." But this could still be an abstract plural here as in 1:22. Either the message is to forsake fools (i.e., bad company) or forsake foolishness.
11tn (9:6) The two imperatives are joined with vav; this is a volitive sequence in which result or consequence is expressed.
12tn (9:6) The verb means "go straight, go on, advance" or "go straight on in the way of understanding" (BDB 80).
13tn (9:7) The active participle rs@y{ (y{s@r) describes one who tries to correct by means of instruction and discipline; it is paralleled by the Hiphil participle which refers to someone who rebukes or reproves another. Anyone trying this on these types of people would be inviting trouble.
14tn (9:7) Heb "receives for himself."
15tn (9:7) The word means "dishonor" or "disgrace." It is paralleled with omWm, translated "abuse." The latter term means "blemish," although some would emend the text to read "reproach." The MT is figurative but not impossible to interpret: whoever tries to rebuke a wicked person will receive only insults and perhaps physical attack.
16tn (9:7) The verb "receives" is supplied in the translation for the sake of clarity and smoothness.
17tn (9:8) In view of the expected response for reproof, the text now uses a negated jussive to advise against the attempt. This is paralleled antithetically by the imperative in the second colon. This imperative is in an understood conditional clause: "if you reprove a wise person."
18tn (9:8) Heb "lest he hate you." The particle /P# ("lest") expresses fear or precaution (Williams, Hebrew Syntax, §476). The antonyms "love" and "hate" suggest that the latter means "reject" and the former means "choosing and embracing."
19tn (9:9) The noun "instruction" does not appear in the Hebrew text, but is supplied in the translation.
20sn (9:9) The parallelism shows what Proverbs will stress, that the wise person is the righteous person.
21tn (9:9) The Hiphil verb normally means "to cause to know, make known"; but here the context suggests "to teach."
22tn (9:9) The term "his" does not appear in the Hebrew text, but is supplied for the sake of smoothness and clarity.
23sn (9:10) The difference between tL^j!T= here and tyv!ar} of 1:7, if there is any substantial difference, is that this term refers to the starting point of wisdom, and the earlier one indicates the primary place of wisdom (Delitzsch, Proverbs, p. 202).
24tn (9:10) Heb "fear of the LORD."
25tn (9:10) Heb "knowledge of the Holy One."
26tn (9:10) The word is in the plural in the Hebrew (literally "holy ones"). It was translated "holy men" in the Targum. But it probably was meant to signify the majestic nature of the LORD. As Greenstone says, he is "all-holy" (Proverbs, p. 94). This is an example of the plural of majesty, one of the honorific uses of the plural (see Waltke-O'Connor, Hebrew Syntax, 7.4.3.b).
27tn (9:11) The preposition B (bet) here may have the causal use (Williams, Hebrew Syntax, §247), although means could work as well (§243).
28tn (9:11) The verb Wpys!oyw+ is the Hiphil imperfect, third masculine plural; but because there is no expressed subject the verb may be taken as a passive.
29tn (9:12) The text simply has the preposition l= (lamed) with a suffix; but this will be the use of the preposition classified as "interest," either for advantage or disadvantage (Williams, Hebrew Syntax, §271).
30tn (9:12) The perfect tense is here in a conditional clause because of the conjunction following the first colon of the verse that begins with "if." The perfect tense then lays down the antithetical condition--"if you mock," or "if you are a mocker."
31tn (9:12) The imperfect tense here could be the simple future tense translation; but the obligatory nuance is more appropriate--"you must bear it." These words anticipate James' warnings that the words we speak will haunt us through life (e.g., James 3:1-12).
32tc (9:12) The LXX has an addition: "Forsake folly, that you may reign forever; and seek discretion and direct understanding in knowledge."
33tn (9:13) Heb "a woman of foolishness." This could be translated as "foolish woman," taking the genitive as attributive (cf. NRSV). But in view of the contrast with the personification of wisdom, this word probably also represents a personification and so can be taken as a genitive of apposition, the woman who is folly, or "the woman, Folly." For clarity and stylistic reasons the word "called" has been supplied in the translation.
34tn (9:13) The meaning of the word comes close to "riotous." McKane describes her as restless and rootless (Proverbs, p. 366).
35tn (9:13) The noun means "foolishness." Here it could be classified as a metonymy of adjunct, or as a predictive apposition (when a substantive is used in place of a noun) (Williams, Hebrew Syntax, §67).
36tn (9:13) The ignorance here must be moral ignorance in Proverbs. But see D. W. Thomas for the idea of the verb meaning "become still," "be at rest," yielding here the idea of restless ("A Note on bal yade´a in Proverbs 10:13," JTS 4 [1953]: 23-24).
37tc (9:13) The text of v. 13 has been difficult for translators. The MT has, "The foolish woman is boisterous, simplicity, and knows not what." The LXX reads, "A foolish and impudent woman comes to lack a morsel, she who knows not shame." The Syriac has, "a woman lacking in discretion, seductive." The Targum translates it, "a foolish woman and a gadabout, ignorant, and she knows not good." The Vulgate has, "a woman foolish and noisy, and full of wiles, and knowing nothing at all."
38tn (9:15) The infinitive construct "calling out" functions epexegetically in the sentence, explaining how the previous action was accomplished.
39tn (9:15) The term "her" does not appear in the Hebrew text, but is supplied for the sake of clarity and smoothness.
40tn (9:15) The noun is a genitive of location after the construct participle. Its parallel word is also an adverbial accusative of location.
41tn (9:15) The participle modifies the participle in the first colon. To describe the passers-by in this context as those "who go straight" means that they are quiet and unwary.
42tn (9:16) This expression is almost identical to v. 4, with the exception of the addition of conjunctions in the second colon: "and the lacking of understanding and she says to him." The parallel is deliberate, of course, showing the competing appeals for the passers-by.
43sn (9:17) The offer is not wine and meat (which represented wisdom), but water that is stolen. The "water" will seem sweeter than wine because it is stolen--the idea of getting away with something exciting appeals to the baser instincts. In Proverbs the water imagery was introduced earlier in 5:15-19 as sexual activity with the adulterous, which would seem at the moment more enjoyable than learning wisdom. Likewise bread will be drawn into this analogy in 30:20. So the calling out is similar, but the offers are very different.
44tn (9:17) Heb "bread of secrecies." It could mean "bread [eaten in] secret places," a genitive of location; or, it could mean "bread [gained through] secrets," a genitive of source, the secrecies being metonymical for theft. The latter makes a better parallelism in this verse, for bread (= sex) gained secretly would be like stolen water.
45tn (9:18) Heb "he does not know."
46sn (9:18) The "dead" are the Rephaim, the "shades" or dead who lead a shadowy existence in Sheol (e.g., Prov 2:18-19; Job 3:13-19; Ps 88:5; Isa 14:9-11). This approximates an "as-if" motif of wisdom literature: the ones ensnared in folly are as good as in Hell. See also Ptah-hotep's sayings (ANET, pp. 412-414).
47tc (9:18) The LXX adds to the end of v. 18: "But turn away, linger not in the place, neither set your eye on her: for thus will you go through alien water; but abstain from alien water, drink not from an alien fountain, that you may live long, that years of life may be added to you."
sn (9:18) The text has "in the depths of Sheol" (loav= yq@m=u!B=). The parallelism stresses that those who turn to this way of life are ignorant and doomed. It may signal a literal death lying ahead in the not too distant future, but it is more likely an analogy. The point is that the life of folly, a life of undisciplined, immoral, riotous living, runs counter to God's appeal for wisdom and leads to ruin. That is the broad way that leads to destruction.
48sn (9:18) Beginning with ch. 10 there is a difference in the form of the material. No longer are there long admonitions, but the actual proverbs, short aphorisms dealing with right or wrong choices. Other than a few similar themes grouped together here and there, there is no arrangement to the material as a whole. It is a long collection of approximately 400 proverbs.
1tn (10:1) Heb "son."
2tn (10:1) The imperfect tense describes progressive or habitual action, translated here with an English present tense. These fit the nature of proverbs which are general maxims, and not necessarily absolutes or universal truths. One may normally expect to find what the proverb notes, and one should live according to its instructions in the light of those expectations; but one should not be surprised if from time to time there is an exception. The fact that there may be an exception does not diminish the need to live by the sayings.
3tn (10:1) Heb "son."
4tn (10:1) Heb "grief of his mother." The noun "grief" is in construct, and "mother" is an objective genitive. The saying declares that the consequences of wisdom or folly affects the parents.
5tn (10:2) Heb "treasures of wickedness." The noun uv^r\ (r#v^u, "wickedness") is a genitive of source, meaning ill-gotten gain.
6sn (10:2) The term "righteousness" here means honesty. Wealth has limited value even if gained honestly; but honesty delivers from mortal danger.
7tn (10:2) Heb "death." The term "death" could have the literal sense; but it is probably figurative for mortal danger or ruin.
8tn (10:3) Heb "does not allow...to go hungry." The expression "The LORD do not allow the appetite of the righteous to go hungry" is an example of tapeinosis--a figurative expression stated in the negative to emphasize the positive: the LORD satisfies the appetite of the righteous.
9tn (10:3) The term vp#n\ (n\p#v) often means "soul" but its root meaning is "throat" and it has a broad range of meanings; here it denotes "appetite" (BDB 660.5.a) (e.g., Pss 63:6; 107:9; Prov 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). The term could denote "desire" (BDB 660.6.a) which would include the inner urge for success. By contrast, the wicked live unfulfilled lives--as far as spiritual values are concerned.
10tn (10:3) Heb "thrusts away." The verb ([d~h*) means "to thrust away; to push; to drive," either to depose or reject (BDB 213).
11tn (10:3) This verse contrasts the "appetite" of the righteous with the "craving" of the wicked. This word hW~h^ ("craving") means "desire" often in a bad sense, as the desire of the wicked, which could not be wholesome (Ps 52:9).
12tn (10:4) Heb "a palm of slackness." The genitive noun hY´m!r+ ("slackness") functions as an attributive adjective: "a slack palm" (BDB 941). The term [k^ ("palm") is a synecdoche of part (= palm) for the whole person (= one who works with his hands). The hand is emphasized because it is the instrument of physical labor. The "slack hand" is contrasted with the "diligent hand." A slack hand refers to a lazy worker or careless work that such hands produce. See N. C. Habel, "Wisdom, Wealth, and Poverty Paradigms in the Book of Proverbs," BiBh 14 (1988): 28-49.
13tc (10:4) The MT reads var´ ("poor") which is the plene spelling of vr´ ("poor [person]") (HALOT 1229). Both the Targum and LXX reflect an alternate vocalization vyr] ("poverty") (HALOT 1229) which is from the same root, and essentially means the same thing.
tn (10:4) Heb "causes poverty." The expression is literally, "the palm of slackness causes poverty."
14tn (10:4) Heb "but the hand of the diligent." The genitive noun <yx!Wrj* ("diligence") functions as an attributive adjective: "a diligent hand." The noun <yx!Wrj* uses the plural form because the plural is often used for abstract moral qualities. The term dy´ ("hand") is a synecdoche of part (= hand) for the whole person (= the one who works with his hands"). The hand is emphasized because it is the instrument of physical labor.
15tn (10:4) Heb "makes rich." The Hiphil verb is used in a causative sense; literally, "the hand of the diligent makes rich."
16tn (10:5) The direct object "crops" does not appear in the Hebrew but is implied by the verb; it is supplied in the translation for the sake of smoothness.
17tn (10:5) Heb "prudent." The term lyK!c=m^ refers to a wise and so successful person. He seizes the opportunity, knowing the importance of the season.
18sn (10:5) The term "sleeps" is figurative, an implied comparison that has become idiomatic (like the contemporary English expression "asleep on the job"). It means that this one is lazy or oblivious to the needs of the hour.
19tn (10:5) The phrase "to himself" does not appear in the Hebrew text, but is supplied for the sake of clarity. Another option is "to his father."
20sn (10:6) The word "blessings" has the sense of gifts, enrichments, that is, the rewards or the results of being righteous. The blessings come either from the people the righteous deal with, or from God.
21tn (10:6) Heb "the mouth." The term hP# ("mouth") functions as a metonymy of cause for speech.
22tn (10:6) Heb "covers." Behind the speech of the wicked is aggressive violence (McKane, Proverbs, p. 422).
23tn (10:6) The syntax of this line is ambiguous. The translation takes "the mouth of the wicked" as the nominative subject and "violence" as the accusative direct object; however, the subject might be "violence," hence: "violence covers the mouth of the wicked."
24sn (10:7) "Memory" (rk#z}) and "name" are often paired as synonyms. "Memory" in this sense has to do with reputation, fame. One's reputation will be good or bad by righteousness or wickedness respectively.
25tn (10:7) Heb "name." The term "name" often functions as a metonymy of association for reputation (BDB 1028.2b).
26sn (10:7) The verb "will rot" means that the name will be obliterated from memory (Exod 17:14; Deut 25:19), leaving only a bad memory for a while. The editors of BHS suggest a reading "will be cursed" to make a better parallelism.
27tn (10:8) Heb "the wise of heart." The genitive noun bl@ (l@b, "heart") functions as an attributive adjective: "the wise heart." The term bl@ ("heart") functions as a synecdoche of part (= heart) for the whole person (= person). The heart is emphasized because it is the seat of wisdom (BDB 524.3.b).
28tn (10:8) Heb "commandments."
29tn (10:8) Heb "fool of lips." The phrase is a genitive of specification: "a fool in respect to lips." The term "lips" is a metonymy of cause (= lips) for effect (= speech). This person talks foolishness; he is too busy talking to pay attention to instruction.
30tn (10:8) The Niphal verb fb^l* means "to be thrust down [or, away]"; that is, "to be ruined; to fall" or "to stumble" (e.g., Hos 4:14). The fool who refuses to listen to advice--but abides by his own standards which he freely expresses--will suffer the predicaments that he creates.
31tn (10:9) Heb "he who walks."
32sn (10:9) "Integrity" means "blameless" in conduct. Security follows integrity, because the lifestyle is blameless. The righteous is certain of the course to be followed and does not fear retribution from man or God.
33tn (10:9) Heb "walks."
34tn (10:9) Heb "he who perverts his ways." The Piel participle vQ@u^m= means "make crooked; twisted; perverse." It is stronger than simply taking crooked paths; it refers to perverting the ways. The one who is devious will not get away with it.
35tn (10:10) The term (Jr~q*) describers a person who habitually "winks" his eye maliciously as a secretive sign to those conspiring evil (Prov 6:13). This is a comparison rather than a contrast. Devious gestures are grievous, but not as ruinous as foolish talk. Both are to be avoided.
36tn (10:10) Heb "the eye."
37tn (10:10) Heb "gives."
38tn (10:10) Heb "the fool of lips." The phrase is a genitive of specification: "a fool in respect to lips." The term "lips" is a metonymy of cause (= lips) for effect (= speech). The word for fool (lyw]a#) refers to someone who despises knowledge and discernment.
39tn (10:11) Heb "mouth." The word "mouth" is metonymy of cause, representing what the righteous say and teach.
40tn (10:11) Heb "a fountain of life is the mouth of the righteous." The subject ("a fountain of life") and the predicate ("the mouth of the righteous") in the Hebrew text are reversed in the translation for the sake of clarity and smoothness. The idea of this metaphor, "the fountain of life," may come from Ps 36:9 (e.g., also Prov 13:14; 14:27; 16:22). What the righteous say is beneficial to life or life-giving. Their words are life-giving but the words of the wicked are violent. See R. B. Y. Scott, "Wise and Foolish, Righteous and Wicked," VT 29 (1972): 145-65.
41tn (10:11) Heb "the mouth." The term hP# ("mouth") functions as a metonymy of cause for speech.
42tn (10:11) Heb "covers." Behind the speech of the wicked is aggressive violence (McKane, Proverbs, p. 422).
43tn (10:11) The syntax of this line is ambiguous. The translation takes "the mouth of the wicked" as the nominative subject and "violence" as the accusative direct object; however, the subject might be "violence," hence: "violence covers the mouth of the wicked."
44sn (10:12) This contrasts the wicked motivated by hatred (animosity, rejection) with the righteous motivated by love (kind acts, showing favor).
45sn (10:12) Love acts like forgiveness. Hatred looks for and exaggerates faults; but love seeks ways to make sins disappear (e.g., 1 Pet. 4:8).
46tn (10:13) Heb "on the lips." The term "lips" is a metonymy of cause for speech.
47tn (10:13) Heb "the one who is discerning." The term "discerning" describes someone who is critically perceptive and has understanding. He can be relied on to say things that are wise.
48tn (10:13) Heb "the one lacking of heart." The noun bl@ (l@b, "heart") functions as a genitive of specification: "lacking in respect to heart." The term bl@ functions in a figurative sense (metonymy of association) for wisdom because the heart is viewed as the seat of common sense (BDB 524.3.a).
49tn (10:13) Heb "a rod is for the back of the one lacking heart." The term fb#v@ ("rod") functions figuratively: synecdoche of specific (= rod of discipline) for general (= discipline in general). The term wg} ("back") is a synecdoche of part (= back) for the whole (= person as a whole). The back is emphasized because it was the object of physical corporeal discipline. This proverb is not limited in its application to physical corporeal punishment because the consequences of foolishness may come in many forms, physical corporeal discipline being only one form.
50tn (10:14) Heb "wise men."
51sn (10:14) The verb /p^x* ("to store up; to treasure") may mean (1) the wise acquire and do not lose wisdom, or (2) they do not tell all that they know, that is, they treasure it up for a time when they will need it. The fool, by contrast, talks without thinking.
52tn (10:14) Heb "the mouth of foolishness." The term hP# ("mouth") functions as a metonymy of cause for speech. The genitive lyw]a# ("foolishness") functions as an attributive adjective: "a foolish mouth" = foolish speech.
53tn (10:14) Heb "near destruction." The words of the fool that are uttered without wise forethought may invite imminent ruin (e.g., James 3:13-18). See also Ptah-hotep and Amenemope in ANET, pp. 414 and 423.
54tn (10:15) Heb "is." This expression "a rich man's wealth is his strong city" is a metaphor. The comparative particle "like" is supplied in the translation for the sake of clarity and smoothness.
55tn (10:15) Heb "a city of his strength." The genitive zu) (u{z, "strength") functions as an attributive genitive: "strong city." This phrase is a metaphor; wealth protects its possesses against adversity like a fortified city. Such wealth must be attained by diligence and righteous means (e.g., 13:8; 18:23; 22:7).
56tn (10:15) Heb "the ruin of the poor." The term <yL!D~ ("of the poor") functions as an objective genitive. Poverty leads to the ruin of the poor. The term "ruin" includes the shambles in which the person lives. This provides no security but only the fear of ruin. This proverb is an observation on life.
57tn (10:15) Heb "is their poverty."
58tn (10:16) Heb "recompense." The noun hL^u%P= has a two-fold range of meanings: (1) "work; deed" and (2) "reward; recompense" (BDB 821). There is a clear correlation between a person's conduct and its consequences. Rewards are determined by moral choices. What one receives in life depends on the use of gifts and a righteous character.
59tn (10:16) Heb "the reward of the righteous."
60tn (10:16) Heb "harvest." The term ta^WbT= ("harvest; yield") is used figuratively here (hypocatastasis), drawing an implied comparison between the agricultural yield of a farmer's labors with the consequences of the actions of the wicked. They will "reap" (= judgment) what they "sow" (= sin).
61tn (10:16) Heb "the income of the wicked."
62tn (10:16) Heb "sin." The term taF*j^ ("sin") functions as a metonymy of cause (= sin) for effect (= punishment). In contrast to the righteous who receive a reward, the wicked receive punishment for their sin. See D. W. Thomas, "The Meaning of hatta't in Proverbs 10:16," JTS 15 (1964): 295-96.
63tn (10:17) Heb "discipline." The noun rs*Wm has a basic two-fold range of meanings: (1) "discipline" and (2) "instruction" (BDB 416). The wise person listens to instruction (first colon); however, the fool will not even take discipline to heart (second colon).
64tn (10:17) The term is a genitive of location indicating the goal (Waltke-O'Connor, Hebrew Syntax, p. 148).
65sn (10:17) The contrast with the one who holds fast to discipline is the one who forsakes or abandons reproof or correction. Whereas the first is an example, this latter individual causes people to wander from the true course of life, meaning, cause them to err.
66tn (10:18) Heb "lips of falsehood." The genitive noun rq#v* ("falsehood") functions as an attributive genitive. The noun "lips" is a metonymy of cause for speech produced by lips. The one who shows friendliness while concealing hatred is a liar (e.g., Ps 28:3).
67tn (10:18) Heb "causes to go out." The Hiphil of ax*y´ literally means "to cause to go out" (BDB 422). This may refer to speech ("to utter") in the sense of causing words to go out of one's mouth. Or it may refer to slander ("to spread") in the sense of causing slander to go out to others.
68sn (10:18) The word hB*d] means "whispering; defamation; evil report" (BDB 179). The one who spreads slander is a fool because it not only destroys others but comes back on the guilty. See also the sayings of Amenemope and Ahiqar on these subjects (ANET, pp. 423, 429).
69tn (10:18) Heb "he is a fool." The independent personal pronoun aWh ("he") is used for emphasis. This is reflected in the translation as "certainly."
70tn (10:19) Heb "does not cease." It is impossible to avoid sinning in an abundance of words--sooner or later one is bound to say something wrong.
71tn (10:19) Or, "holds his lips under control." The verb Ec^j* means "to withhold; to restrain; to hold in check" (BDB 362). The related Arabic term is used in reference to placing a piece of wood in the mouth of a goat to prevent it from sucking (HALOT 359).
72tn (10:19) Heb "his lips." The term "lips" is a metonymy of cause for speech.
73tn (10:20) Heb "the lips of the righteous." The term "lips" functions as a metonymy of cause for speech. This contrasts the tongue (metonymy of cause for what they say) with the heart (metonymy of subject for what they intend). What the righteous say is more valuable than what the wicked intend.
74tn (10:20) The comparative "like" is not in the Hebrew text but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
75tn (10:20) Heb "choice."
76tn (10:20) Heb "the heart of the wicked." The term "heart" functions as a metonymy of cause for thoughts. The term bl@ (l@b, "heart") often refers to the seat of thoughts, will and emotions (BDB 524.3-4).
77tn (10:20) Heb "like little." This expression refers to what has little value: "little worth" (BDB 589). The point of the metaphor is clarified by the parallelism: silver is valuable; the heart of the wicked is worth little. The Targum says it was full of dross, a contrast with choice silver.
78tn (10:21) Heb "lips." The term "lips" functions as a metonymy of cause for what is said.
79tn (10:21) The verb hu*r´ means "to feed" or "to shepherd" (e.g., Gen 48:15). What they say will meet the needs of many.
80tn (10:21) In what sense the fool dies is unclear. Fools ruin their lives and the lives of others by their lack of discipline and knowledge. The contrast is between enhancing life and ruining life.
81tn (10:21) Heb "heart." The term bl@ (l@b, "heart") functions as a metonymy of association for wisdom and knowledge (BDB 524.3.a).
82tn (10:22) The term hK*r´B= (B=r*K*h, "blessing") refers to a gift, enrichment or endowment from the LORD.
83tn (10:22) Heb "of the LORD." The term hwhy ("the LORD") functions here as a genitive of source.
84tn (10:22) Heb "make rich." The direct object "a person" does not appear in the Hebrew but is implied by the Hiphil verb; it is supplied in the translation.
85tn (10:22) Heb "toil." The noun bx#u# (u#x#b) has a basic two-fold range of meanings: (1) "toil; labor" which produces pain and sorrow, and (2) "pain; sorrow" which is the result of toil and labor (BDB 780). This is the word used of the curse of "toil" in man's labor (Gen 3:17) and the "pain" in the woman's child-bearing (Gen 3:16). God's blessing is pure and untarnished--it does not bring physical pain or emotional sorrow.
86tn (10:22) Heb "with."
87tn (10:23) Heb "doing a plan." The noun hM*z] ("plan") is often used pejoratively of a scheme to do wickedness. It is used elsewhere for planning lewdness, murder, incest, adultery, idolatry, and licentiousness. Any planned gross impropriety gives the fool pleasure. The verb hc*u* ("to do") here means "to carry out (a plan)" (BDB 794).
88tn (10:23) "like sport." The noun qojc= ("sport") is used elsewhere to refer to what is exhilarating and pleasurable (BDB 966). As Plaut says, it is like child's play (Proverbs, p. 132). For the fool evil brings such enjoyment; for the discerning wisdom does.
89tn (10:23) Heb "a man of discernment."
90tn (10:24) Heb "the dread of the wicked." The noun uv*r´ ("wicked") is a subjective genitive. The noun tr~ogm= refers to "the feared thing," that is, what the wicked dread. The wicked are afraid of the consequences of their sinful actions; however, they cannot escape these consequences.
91tn (10:24) Heb "the desire of the righteous." The noun qyD]x^ ("righteous") is a subjective genitive.
92tn (10:24) Heb "it will give." When used without an expressed subject, the verb /T@y] has a passive nuance: "it will be granted."
93sn (10:25) The word for "storm wind" comes from the root [Ws ("to come to an end; to cease"). The noun may then describe the kind of storm that makes an end of things, a whirlwind. It is used in prophetic passages that describe swift judgment and destruction.
94tn (10:25) Heb "the wicked are not."
95tn (10:25) Heb "a foundation forever." The metaphor compares the righteous to an everlasting foundation to stress that they are secure when the catastrophes of life come along. He is fixed in a covenantal relationship and needs not to fear passing misfortunes. The wicked has no such security.
96sn (10:26) Two similes are used to portray the aggravation in sending a lazy person on a mission. Vinegar to the teeth is an unpleasant, irritating experience; and smoke to the eyes is an unpleasant experience that hinders progress.
97tn (10:26) The participle is plural, and so probably should be taken in a distributive sense: "to each one who sends him."
98tn (10:27) Heb "the fear of the LORD." The term hwhy ("the LORD") functions as an objective genitive.
99tn (10:27) Heb "days."
100tn (10:27) Heb "years." The term "years" functions as a synecdoche of part (= years) for the whole (= lifespan).
101sn (10:27) This general saying has to be qualified with the problem of the righteous suffering and dying young, a problem that perplexed the sages of the entire ancient world. But this is the general principle: the righteous live longer because their life is the natural one and because God blesses them.
102sn (10:28) This proverb contrasts the hopes of the righteous and the wicked. The righteous will see their hopes fulfilled. The saying is concerned with God's justice. The words tl#j#oT (from lj^y´) and tw~q=T! (from hw´q*) are synonyms, both emphasizing eager expectations, longings, waiting in hope.
103tn (10:28) Heb "will perish."
104sn (10:29) The "way of the LORD" is an idiom for God's providential administration of life; it is what the LORD does ("way" being a hypocatastasis).
105tn (10:29) 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.
106tn (10:29) Heb "for the one with integrity" (<T)l^).
107tn (10:29) Or "ruin."
108tn (10:29) Heb "those who practice iniquity."
109sn (10:30) This proverb concerns the enjoyment of covenant blessings--dwelling in the land of Israel. It is promised to the righteous for an eternal inheritance, and so the wicked cannot expect to settle there--they will be exiled.
110tn (10:31) Heb "the mouth." The term hP# ("mouth") functions as a metonymy of cause for speech.
111tn (10:31) Heb "bears wisdom." The verb bWn means "to bear fruit." It is used figuratively of the righteous; they produce wisdom and righteousness. The term hm*k=j* ("wisdom") represents the "fruit" that the righteous bear: "they bear the fruit of wisdom" (BDB 626).
112tn (10:31) Heb "the tongue of perversions." The noun tokP%h=T^ ("perversions") functions as a genitive of content; it refers to what the tongue says--perverse things. The plural form depicts a plural of character. The term /ovl* ("tongue") functions as a synecdoche of part (= tongue) for the whole person (= the speaker). The tongue is emphasized because this person is characterized by perverse speech. The term tokP%h=T^ ("perversions") refers to those who turn things upside down, overthrow, or pervert what is right.
113 tn (10:31) Heb "will be cut off." Their tongue will be cut off, a hyperbole meaning to bring to an end the evil that they speak.
114sn (10:32) The verb "know" applied to "lips" is unusual. "Lips" is a metonymy for what the righteous say; and their words "know" (a personification) what is pleasing, i.e., they are acquainted with.
115sn (10:32) The righteous say what is pleasing, acceptable, or delightful; but the wicked say perverse and destructive things.
116tn (10:32) Heb "lips." The term "lips" is a metonymy of cause for what is said.
1tn (11:1) Heb "an abomination of the LORD." The term hwhy ("the LORD") is a subjective genitive.
2tn (11:1) Heb "scales of deception." The genitive is attributive: "deceptive scales." This refers to dishonesty in the market where silver was weighed in the scales. God condemns dishonest business practices (Deut 25:13-16; Lev 10:35-36), as did the ancient Near East (ANET, pp. 388, 423).
3tn (11:1) Heb "a perfect stone." Stones were used for measuring amounts of silver on the scales; here the stone that pleases the LORD is whole, complete, perfect (from <l@v*). It was one that would give an honest measurement.
4tn (11:2) Heb "presumptuousness." This term is from the root dyz] (or dWz) which means "to boil; to seethe; to act proudly; to act presumptuously." The idea is that of boiling over the edge of the pot, signifying overstepping the boundaries (e.g., Gen 25:29).
5tn (11:2) The verbs show both the sequence and the correlation. The first is the perfect tense of aoB, "to enter; to come"; it is followed by the preterite with vav consecutive from the same verb, showing that one follows or comes with the other. Because the second verb in the colon is sequential to the first, the first may be subordinated as a temporal clause.
6sn (11:2) This proverb does not state how the disgrace will come, but affirms that it will follow pride. The proud will be brought down.
7tn (11:2) Heb "modesty." The adjective <yu!Wnx= ("modest") is used as a noun; this is an example of antimeria in which one part of speech is used in the place of another (see Bullinger, Figures of Speech, 491-506), e.g., "Let the dry [adjective] appear!" = dry land (Gen 1:9). The root un~x* ("to be modest; to be humble") describes those who are reserved, retiring, modest. The plural form is used for the abstract idea of humility.
8tn (11:2) The term "comes" does not appear in the Hebrew, but is supplied in the translation from parallelism.
9sn (11:3) This contrasts two lifestyles, affirming the value of integrity. The upright live with integrity--blamelessness--and that integrity leads them in success and happiness. Those who use treachery will be destroyed by it.
10tc (11:3) The form is a Kethib/Qere reading. The Qere <D}v*y+ is an imperfect tense with the pronominal suffix. The Kethib <D´v^w+ is a perfect tense with a vav prefixed and a pronominal suffix. The Qere is supported by the versions.
11sn (11:4) The "day of wrath" refers to divine punishment in this life (Whybray, The Book of Proverbs, p. 67; e.g., also Job 21:30; Ezek 7:19; Zeph 1:18). Righteousness and not wealth is more valuable in anticipating judgment.
12tn (11:4) Heb "from death."
13tn (11:5) Heb "his way."
14sn (11:5) The righteous will enjoy security and serenity throughout life. Righteousness makes the path straight; wickedness destroys the wicked.
15sn (11:6) The contrast is between being rescued or delivered (lx^n´) and being captured (dk^l*). Righteousness is freeing; [evil] desires are enslaving.
16tn (11:6) Heb "taken captive."
17tn (11:6) Heb "but by the desire of the faithless are they taken captive."
18tn (11:7) The first colon features an imperfect tense depicting habitual action, while the second has a perfect tense verb depicting gnomic action.
sn (11:7) The subject of this proverb is the hope of the wicked, showing its consequences--his expectations die with him (Ps 49). Any hope for long life and success borne of wickedness will be disappointed.
19tc (11:7) There are several suggested changes for this word <yn]oa ("vigor" or "strength"). Rashi suggests that the word refers to children, a meaning implied from Gen 49:3. This would mean that even his children would not benefit from his wickedness. The Targum rendered it "who practice crookedness," deriving it from the first root which means "wickedness.
20tc (11:7) The LXX adds an antithesis to this: "When the righteous dies, hope does not perish." The LXX translators wanted to see the hope of the righteous fulfilled in the world to come.
21tn (11:8) The verb is the Niphal perfect from the first root Jl^j*, meaning "to draw off; to withdraw," and hence "to be delivered."
sn (11:8) The verse is not concerned with the problem of evil and the suffering of the righteous; it is only concerned with the principle of divine justice.
22tn (11:8) The verb is masculine singular, so the subject cannot be "trouble." The trouble from which the righteous escape will come on the wicked--but the Hebrew text literally says that the wicked "comes [= arrives; turns up; shows up] in the place of the righteous."
23tn (11:9) Heb "with his mouth." The term hP# ("mouth") functions as a metonymy of cause for speech.
24sn (11:9) The Hebrew word originally meant "impious, godless, polluted, profane." It later developed the idea of a "hypocrite" (Dan 11:32), one who conceals his evil under the appearance of godliness or kindness. This one is a false flatterer.
25sn (11:9) The verb tj^v* means "to destroy; to ruin" (e.g., the destruction of Sodom in Gen 13:10). The imperfect tense is probably not an habitual imperfect (because the second colon shows exceptions), but probably a progressive imperfect ("this goes on") or potential imperfect ("they can do this").
26sn (11:9) The antithetical proverb states that a righteous person can escape devastating slander through knowledge. The righteous will have sufficient knowledge and perception to see through the hypocrisy and avoid its effect.
27tn (11:10) The text has "in the good [bofB=] of the righteous," meaning when they do well, when they prosper.
28sn (11:10) The verb JOu&T^ ("to rejoice; to exult") is paralleled with the noun hN´r] ("ringing cry"). The descriptions are hyperbolic, except when the person who dies is one who afflicted society (e.g., 2 Kgs 11:20; Est 8:15). Kidner says, "However drab the world makes out virtue to be, it appreciates the boon of it in public life" (Proverbs, p. 91).
29tn (11:11) Heb "the blessing of the upright." This expression features either an objective or subjective genitive. It may refer to the blessing God gives the upright (which will benefit society) or the blessing that the upright are to the city. The latter fits the parallelism best: the blessings are the beneficent words and deeds that the righteous perform.
30tn (11:11) Heb "mouth." The term hP# ("mouth") functions as a metonymy of cause for counsel, as the parallelism suggests.
31sn (11:11) What the wicked say has a disastrous effect on society, endangering, weakening, demoralizing, and perverting with malicious and slanderous words. Wicked leaders, in particular, can bring destruction on a city by their evil counsel.
32tn (11:12) Heb "despises" or "belittles." The participle zB* (from zWB) means "to despise; to show contempt for" someone. It reflects an attitude of pride and judgmentalism. In view of the parallel line, in this situation it would reflect perhaps some public denunciation of another person.
sn (11:12) According to Proverbs, and the Bible as a whole, how one treats a neighbor is an important part of righteousness. One was expected to be a good neighbor, and to protect and safeguard the life and reputation of a neighbor.
33tn (11:12) Heb "heart." The noun bl@ (l@b, "heart") functions as a metonymy of association for wisdom, since the heart is often associated with knowledge and wisdom (BDB 524.3.a).
34tn (11:12) Heb "a man of discernment."
35sn (11:12) The verb translated "keeps silence" (vyr]j&y~, y~j&r!v) means "holds his peace." Rather than publicly denouncing another person's mistake or folly, a wise person will keep quiet about it (e.g., 1 Sam 10:27). A discerning person realizes that the neighbor may become an opponent and someday retaliate.
36tn (11:13) Heb "going about in slander." This expression refers to a slanderer. The noun means "slander" and so "tale-bearer, informer." The related verb (lk^r´) means "to go about" from one person to another, either for trade or for gossip.
37tn (11:13) The participle hL#g~m= means "uncovering" or "revealing" secrets.
sn (11:13) This is the intent of a person who makes disparaging comments about others--he cannot wait to share secrets that should be kept.
38tn (11:13) Heb "faithful of spirit." This phrase describes the inner nature of the person as faithful and trustworthy. This individual will not rush out to tell whatever information he has heard, but will conceal it.
39tn (11:14) The word tolB%j=T ("guidance; direction") is derived from the root lb^j* I ("rope-pulling" and "steering" or "directing" a ship; BDB 287). So spiritual guidance is like steering a ship, here the ship of state (Whybray, Book of Proverbs, p. 67; Prov 1:5). Advice is necessary for the success of a nation.
40tn (11:14) Heb "victory." This term hu*WvT= means "salvation" or "victory" (BDB 448). Here, it connotes "success" as the antithesis of the nation falling. The setting could be one of battle or economics. Victory or success will be more likely with good advice. This assumes that the counselors are wise.
41sn (11:15) The "stranger" could refer to a person from another country or culture, as it often does; but it could also refer to an unknown Israelite, with the idea that the individual stands outside the known and respectable community.
42tn (11:15) The sentence begins with the Niphal imperfect and the cognate (u~ory}-ur~), stressing that whoever does this "will certainly suffer hurt." The hurt in this case will be financial responsibility for a bad risk.
43tn (11:15) Heb "hates." The term an}c*) means "to reject," and here "to avoid." The participle is substantival, functioning as the subject of the clause. The next participle, <yu!q=t) ("striking hands"), is its object, telling what is hated. The third participle j~f@oB ("is secure") functions verbally.
44tn (11:15) Heb "striking." The imagery here is shaking hands to seal a contract. The term "hands" does not appear in the Hebrew text, but is implied.
45tn (11:16) Heb "a woman of grace." The genitive /j@ ("grace") functions as an attributive adjective. The contrast is between "a gracious woman" (/j@-tv#a@), a woman who is not only graceful but generous, and "powerful men," a term usually having a bad sense, such as tyrants or ruthless men.
46tn (11:16) Heb "those who are terrifying." The term Jyr]u* refers to a person who strikes terror into the hearts of his victims. The term refers to a ruthless person who uses violence to overcome his victims (BDB 792).
47tc (11:16) The LXX adds: "She who hates virtue makes a throne for dishonor; the idle will be destitute of means." The NEB follows this and inserts the reading. Toy concludes that MT provides remnants of the original, but that the LXX does not provide the full meaning (Proverbs, p. 229).
sn (11:16) The implication is that the ruthless men will obtain wealth without honor, and therefore this is not viewed as success by the writer.
48tn (11:17) Heb "man of kindness."
sn (11:17) This contrasts the "kind person" and the "cruel person" (one who is fierce, cruel), showing the consequences of their dispositions.
49tn (11:17) The term lm#G{ means "to deal fully [or ,"adequately"] with" someone or something. The kind person will benefit himself.
50tn (11:17) Heb "his own soul." The term vp#n\ ("soul") is used as a synecdoche of part (= soul) for the whole (= person): "himself" (BDB 660.4).
51tn (11:17) Heb "brings trouble to his flesh."
sn (11:17) There may be a conscious effort by the sage to contrast "soul" and "body": he contrasts the benefits of kindness for the "soul" (translated "himself") with the trouble that comes to the "flesh/body" (translated "himself") of the cruel.
52tn (11:18) The form is the masculine singular adjective used as a substantive.
53tn (11:18) Heb "makes."
54tn (11:18) Heb "wages of deception."
sn (11:18) Whatever recompense or reward the wicked receive will not last, hence, it is deceptive (Scott, Proverbs/Ecclesiastes, p. 88).
55sn (11:18) The participle "sowing" provides an implied comparison (the figure is known as hypocatastasis) with the point of practicing righteousness and inspiring others to do the same. What is sown will yield fruit (1 Cor. 9:11; 2 Cor. 9:6; Jas. 3:18).
56tn (11:18) The term "reaps" does not appear in the Hebrew but has been supplied in the translation from context for the sake of smoothness.
57tn (11:18) Heb "true."
58sn (11:18) A wordplay (paronomasia) occurs between "deceptive" (rq#v*) and "reward" (rk#c#), underscoring the contrast by the repetition of sounds. The wages of the wicked are deceptive; the reward of the righteous is sure.
59tn (11:19) Heb "the veritable of righteousness." The adjective /K@ ("right; honest; veritable") functions substantivally as an attributive genitive, meaning "veritable righteousness" = true righteousness (BDB 467.2; HALOT 482.2b). One medieval Hebrew MS, LXX, and Syriac read /B@, "son of righteousness." That idiom, however, usually introduces bad qualities ("son of worthlessness"). Others interpret it as "righteousness is the foundation of life." KB identifies the form as a participle and reads it as "steadfast in righteousness"; but the verb does not otherwise exist in the Qal. McKane reads it as /K* (from /WK) and translates it "strive after" life (Proverbs, p. 435).
60tn (11:19) Heb "is to life." The expression "leads to" does not appear in the Hebrew text, but the idiom implies it; it is supplied in the translation for smoothness.
61tn (11:19) The phrase "pursues it" does not appear in the Hebrew but has been supplied in the translation from context.
62sn (11:19) "Life" and "death" describe the vicissitudes of this life but can also refer to beyond the grave. The two paths head in opposite directions.
63tn (11:20) Heb "an abomination of the LORD." The term hwhy ("the LORD") functions as a subjective genitive.
64sn (11:20) The word yv@Q=u! ("crooked; twisted; perverted") describes the wicked as having "twisted minds." Their mentality is turned toward evil things.
65tn (11:20) Heb "those who are blameless of way." The noun Er\D\ ("way") is a genitive of specification: "blameless in their way."
66sn (11:20) The noun means "goodwill, favor, acceptance, will"; it is related to the verb hx^r´ which means "to be pleased with; to accept favorably." These words are used frequently in scripture to describe what pleases the LORD, meaning, what he accepts. In particular, sacrifices offered properly find acceptance with God (Ps 51:19). Here the lifestyle that is blameless pleases him.
67tn (11:21) The expression "hand to hand" refers the custom of striking hands to confirm an agreement (M. Anbar, "Proverbs 11:21; 16:15: yd lyd - sur le champ," Bib 53 [1972]: 537-38). The Targum interprets it differently: "he who lifts up his hand against his neighbor will not go unpunished."
68tn (11:21) Heb "will not be free." The verb hq*n´ means "to be clean; to be empty." In the Niphal it means "to be free of guilt; to be clean; to be innocent," and therefore "to be exempt from punishment" (BDB 667). The phrase "will not go unpunished" is an example of tapeinosis (a negative statement that emphasizes the positive opposite statement): "will certainly be punished."
69tn (11:21) Heb "the seed of the righteous." This is an idiom that describes a class of people who share the nature of righteousness (e.g., Isa 1:4; 65:23). The word "seed" (hypocatastasis) means "offspring." Some take it literally, as if it meant that the children of the righteous will escape judgment (Saadia). The LXX translates it in a different sense: "he that sows righteousness will receive a faithful reward."
70tn (11:21) Heb "will be delivered." The phrase "from unjust judgment" does not appear in the Hebrew but is implied by the idiom.
71tn (11:22) Heb "a ring of gold." The noun bh*z´ ("gold") is a genitive of material; the ring is made out of gold.
72tn (11:22) Heb "in a snout of a swine." A beautiful ornament and a pig are as incongruous as a beautiful woman who has no taste or ethical judgment.
73tn (11:22) The phrase "so is" does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
74tn (11:22) Heb "turns away [from]."
75tn (11:22) Heb "taste." The term can refer to physical taste (Exod 16:31), intellectual discretion (1 Sam 25:33), or ethical judgment (Ps 119:66). Here it probably means that she has no moral sensibility, no propriety, no good taste -- she is unchaste. Her beauty will be put to wrong uses.
76tn (11:23) Heb "the desire of the righteous." The noun tw~a&T^ functions as an objective genitive: "what the righteous desire."
77tn (11:23) The phrase "leads to" does not appear in the Hebrew text but has been supplied in the translation. The desire of the righteous (in itself good) ends in good things, whereas the hope of the wicked ends in wrath, i.e., divine judgment on them. Another interpretation is that the righteous desire is to do good things, but the wicked hope to produce wrath.
78tn (11:23) Heb "the hope of the wicked." The noun tw~q=T! "expectation" functions as an objective genitive: "what the wicked hope for."
79tn (11:23) The term "leads" does not appear in the Hebrew text in this line but is implied by the parallelism. It is supplied in the translation for clarity and smoothness.
80tn (11:24) Heb "There is one who scatters." The participle rZ}p^m= ("one who scatters") refers to charity rather than farming or investments (so a hypocatastasis).
81tn (11:24) Heb "increases." The verb means that he grows even more wealthy. This is a paradox: generosity determines prosperity in God's economy.
82tn (11:24) Heb "more than what is right." This one is not giving enough, but saving for himself.
83tn (11:24) Heb "comes to lack." The person who withholds will come to the diminishing of his wealth. The verse uses hyperbole to teach that giving to charity does not make anyone poor, and neither does refusal to give ensure prosperity.
84tn (11:25) Heb "the soul of blessing." The genitive functions attributively. "Blessing" refers to a gift (Gen 33:11) or a special favor (Josh 15:19). The term vp#n\ ("soul") functions as a synecdoche of part (= soul) for the whole (= person) (BDB 660.4).
85tn (11:25) Heb "will grow fat." Drawing on the standard comparison of fatness and abundance (Deut 32:15), the term means "become rich, prosperous."
86tn (11:25) The verb hw\r+m^ ("to be saturated; to drink one's fill") draws a comparison between providing water for others with providing for those in need (e.g., Jer 31:25; Lam 3:15). The kind act will be reciprocated.
87tn (11:25) The phrase "for others" does not appear in the Hebrew but is implied by the causative Hiphil verb which normally takes a direct object; it is supplied in the translation for the sake of clarity and smoothness. It is elided in the Hebrew for the sake of emphasis.
88tn (11:25) This verb also means "to pour water," and so continues the theme of the preceding participle: the one who gives refreshment to others will be refreshed. BDB lists the form ar\oy as a Hophal imperfect of hw´r´ (the only occurrence) and translate it "will himself also be watered." But the verb looks very much like a Hiphil of the root ar´y´ ("to shoot; to pour"). So the editors of BHS suggest ra*Wy.
89tn (11:26) The direct object suffix on the verb picks up on the emphatic absolute phrase: "they will curse him--the one who withholds grain."
90sn (11:26) The proverb refers to a merchant who holds back his grain from the free market to raise prices when there is a great need for the produce. Merchants are supposed to have a social conscience.
91tn (11:26) Heb "but a blessing is for the head of the one who sells." The parallelism with "curse" suggests that hk*r´B= "blessing" means "praise."
92tn (11:26) Heb "for the head of the one who sells." The term "head" functions as a synecdoche of part (= head) for the whole (= person). The head is here emphasized because it is the "crowning" point of praise. The direct object ("it") is not in the Hebrew text but is implied.
93tn (11:27) Two separate words are used here for "seek." The first is rj^v* ("to seek diligently") and the second is vq^B* ("to seek after; to look for"). Whoever is seeking good is in effect seeking favor--from either God or man (e.g., Ps 5:12; Isa 49:8).
94tn (11:27) The participle vr}D) means "to seek; to inquire; to investigate." A person generally receives the consequences of the kind of life he seeks.
95tn (11:27) The verb is the imperfect tense, third feminine singular, referring to "evil," the object of the participle.
96sn (11:28) The implication from the parallelism is that the righteous do not trust in their own riches, but in the LORD.
97tn (11:28) Heb "leafage" or "leaf." The simile of a leaf is a figure of prosperity and fertility throughout the ancient Near East.
98tn (11:29) The verb rk^u* ("to trouble") refers to actions which make life difficult for one's family (BDB 747). He will be cut out of the family inheritance.
99tn (11:29) Heb "his house." The term tyB@ ("house") is a synecdoche of container (= house) for its contents (= family, household).
100tn (11:29) Heb "the wind." The word "wind" (j~Wr) refers to what cannot be grasped (Prov 27:16; Eccl 1:14, 17). The figure is a hypocatastasis, comparing wind to what he inherits--nothing he can put his hands on.
101sn (11:29) The "fool" here is the "troubler" of the first half. One who mismanages his affairs so badly so that there is nothing for the family may have to sell himself into slavery to the wise. The ideas of the two halves of the verse are complementary.
102tn (11:29) Heb "to the wise of heart." The noun bl@ ("heart") is an attributed genitive: "wise heart." The term bl@ ("heart") also functions as a synecdoche of part (= heart) for the whole (= person) (BDB 525.7).
103tn (11:30) The comparative "like" does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
104tn (11:30) Heb "tree of life." The noun <yY]j^ ("life") is genitive of product. What the righteous produce ("fruit") is like a tree of life--a long and healthy life as well as a life-giving influence and provision for others.
105tc (11:30) The Leningrad Codex mistakenly vocalized ? (sin or shin) as c (sin) instead of v (shin) in the term twcpn which is vocalized as tovp*n+ ("souls") in the other medieval Hebrew MSS and early printed editions of the Masoretic Text.
106tc (11:30) The MT reads <k*j* ("wise") and seems to refer to capturing (jq^l* "to lay hold of; to seize; to capture") people with influential ideas (e.g., 2 Sam 15:6). An alternate textual tradition reads sm*j* "violent" (reflected in the LXX and Syriac) and refers to taking away lives: "but the one who takes away lives (= kills people) is violent" (cf. NAB, NRSV). The textual variant was caused by orthographic confusion of s (samek) and k (kaf), and metathesis of m (mem) between the 2nd and 3rd consonants. If the parallelism is synonymous, the MT reading fits; if the parallelism is antithetical, the alternate tradition fits. See D. C. Snell, "`Taking Souls' in Proverbs 11:30," VT 33 (1083): 362-65.
107tc (11:31) The LXX introduces a new idea: "If the righteous be scarcely saved" (reflected in 1 Pet 4:18). The Greek translation "scarcely" could have come from a Vorlage of hr´X*B^ ("deficiency" or "want") or rX^B* ("to cut off; to shorten") perhaps arising from confusion over the letters. The verb "receive due" could only be translated "saved" by an indirect interpretation. See J. Barr, "Jrab~MOLIS: Proverbs 11:31 and 1 Peter 4:18," JSS 20 (1975): 149-64.
108tn (11:31) This construction is one of the "how much more" arguments--if this be true, how much more this (arguing from the lesser to the greater). The point is that if the righteous suffer for their sins, certainly the wicked will as well.
109tn (11:31) Heb "the wicked and the sinner." The two terms may form a hendiadys with the first functioning adjectivally: "the wicked sinner."
1sn (12:1) Those who wish to improve themselves must learn to accept correction; the fool hates/rejects any correction.
2sn (12:1) The word ru^B* ("brutish; stupid") normally describes dumb animals that lack intellectual sense. Here, it describes the moral fool who is not willing to learn from correction. He is like a dumb brute animal (so the term here functions as a hypocatastasis: implied comparison).
3tn (12:2) Heb "but he condemns"; the referent (the LORD) has been specified in the translation for clarity.
4tn (12:2) Heb "a man of wicked plans." The noun toMz]m= ("evil plans") functions as an attributive genitive: "a evil-scheming man."
5tn (12:3) Heb "a man cannot be."
6tn (12:3) The Niphal imperfect of /WK ("to be established") refers to finding permanent security before God. Only righteousness can do that.
7tn (12:3) Heb "a root of righteousness." The genitive <yq!yD]x^ ("righteousness") functions as an attributive adjective. The figure "root" (vr\v)) stresses the security of the righteous; they are firmly planted and cannot be uprooted. The righteous are often compared to a tree (e.g., 11:30; Ps 1:3; 92:13).
8tn (12:4) Heb "a wife of virtue." This noble woman (ly]j^-tv#a@) is the subject of Prov 31. She is a "virtuous woman" --a capable woman of noble character. She is contrasted with the woman who is disgraceful (hv*yb!m=, "one who causes shame") or who lowers his standing in the community.
9sn (12:4) The metaphor of the "crown" emphasizes that such a wife is a symbol of honor and glory.
10tn (12:4) Heb "she"; the referent (the wife) has been specified in the translation for clarity.
11sn (12:4) The simile means that the shameful acts of such a woman will eat away her husband's strength and influence and destroy his happiness.
12tn (12:5) Heb "thoughts." This term refers to what is planned or devised. The thoughts of good people are directed toward what is right. Advice from the wicked, however, is deceitful and can only lead to trouble.
13tn (12:6) The infinitive construct br´a$ ("to lie in wait") expresses the purpose of their conversations. The idea of lying in wait for blood is an implied comparison (hypocatastasis): their words are like an ambush intended to destroy. The words of the wicked are here personified.
14tn (12:6) Heb "for blood." The term "blood" is a metonymy of effect, the cause being the person that they will attack and whose blood they will shed. After the construct "blood" is also an objective genitive.
15tn (12:6) Heb "mouth." The term hP# ("mouth") is a metonymy of cause, signifying what the righteous say. The righteous can make a skillful defense against false accusations that are intended to destroy. The righteous, who have gained wisdom, can escape the traps set by the words of the wicked.
16sn (12:7) This proverb is about the stability of the righteous in times of trouble. The term "overthrown" might allude to Gen 19:21.
17tn (12:7) Heb "and they are not."
18tn (12:7) Heb "the house of the righteous." The genitive <yq!yD]x^ functions as an attributive adjective: "righteous house." The noun tyB@ ("house") functions as a synecdoche of container (= house) for the contents (= family, household; perhaps household possessions).
19tn (12:8) Heb "a man."
20tn (12:8) Heb "to the mouth of." This idiom means "according to" (BDB 804). The point is that praise is proportionate to wisdom.
21tn (12:8) Heb "crooked of heart." The noun bl@ ("heart") is an attributive genitive. It functions as a metonymy of association for "mind; thoughts" (BDB 524.3) and "will; volition" (BDB 524.-4). He does not perceive things as they are, so he makes all the wrong choices. His thinking is all wrong.
22tn (12:9) Heb "one who is lightly regarded." The verb hl*q* means "to be lightly esteemed; to be dishonored; to be degraded" (BDB 885).
23tn (12:9) The meaning of the phrase ol db#u#w+ is ambiguous; the preposition is either possessive ("has a servant") or a reflexive indirect object ("is a servant for himself"). Several versions (LXX, Vulgate, Syriac) read "and yet has a servant."
24tn (12:9) Heb "who feigns importance." The term dB@K^t^m= (from db@K* "to be weighty; to be honored; to be important") is an example of the so-called "Hollywood" Hitpael which describes a person putting on an act (BDB 457). This individual lives beyond his financial means in a vain show to impress other people.
25tn (12:10) Heb "knows." The righteous take care of animals, not just people.
26tn (12:10) Heb "but the mercies." The additional words appear in the translation for the sake of clarification. The line can be interpreted in two ways: (1) when the wicked exhibit a kind act, they do it in a cruel way, or (2) even the kindest of their acts is cruel by all assessments, e.g., stuffing animals with food to fatten them for market--their "kindness" is driven by ulterior motives (Greenstone, Proverbs, p. 129).
27sn (12:11) In the biblical period agriculture was the most common occupation for the people; so "tilling the ground" describes a substantial occupation, but also represents working in general. Diligent work, not get-rich-quick schemes, is the key to ensuring income.
28tn (12:11) Heb "will have his fill of" or "will be satisfied with."
29tn (12:11) Heb "empty things" or "vain things." The term <yq!yr} refers to worthless pursuits in an effort to make money. The fact that the participle used is "chase after" shows how elusive these are.
30tn (12:11) Heb "heart." The term bl@ ("heart") functions as a metonymy of association for wisdom (BDB 524.3).
31tn (12:12) This line is difficult to exegete. BDB connects the term doxm= to doxm* I which means (1) "snare; hunting-net" and (2) what is caught: "prey" (BDB 844). This would function as a metonymy of cause for what the net catches: the prey. Or it may be saying that the wicked get caught in their own net, that is, reap the consequences of their own sins. On the other hand, HALOT connects doxm= to hd´Wxm= II "mountain stronghold" (HALOT 622). The LXX translated it as: "The desires of the wicked are evil." The Syriac has: "The wicked desire to do evil." The Latin expands it: "The desire of the wicked is a defense of the worst [things, or persons]." Toy suggests emending the text to read: "wickedness is the net of bad men."
32tn (12:12) Heb "the root of righteousness." The genitive <yq!yD]x^ ("righteousness") functions as an attributive adjective. The wicked want what belongs to others, but the righteous continue to flourish.
33tc (12:12) The MT reads /T@y] ("gives," from /t^n´ ["to give"]), and yields an awkward meaning: "the root of the righteous gives." The LXX reads "the root of the righteous endures." This suggests a Hebrew Vorlage of /t*ya@ ("constant; continual"; HALOT 44-45.2) which would involve the omission of a (alef) in the MT. The metaphor "root" (vr\v)) is often used in Proverbs for that which endures; so internal evidence supports the alternate tradition.
34tc (12:13) MT reads the noun vq@om ("bait; lure"). The LXX, Syriac and the Targum took it as a passive participle ("is ensnared"). The MT is the more difficult reading and so is preferred. The versions appear to be trying to clarify a difficult reading.
tn (12:13) Heb "snare of a man." The word "snare" is the figurative meaning of the noun vq@om ("bait; lure" from vq^y´ ["to lay a bait, or lure"]).
35tn (12:13) Heb "transgression of the lips." The noun "lips" is a genitive of specification and it functions as a metonymy of cause for speech: sinful talk or sinning by talking. Greenstone suggests that this refers to litigation; the wicked attempt to involve the innocent (Proverbs, p. 131).
36sn (12:13) Greenstone suggests that when the wicked become involved in contradictions of testimony, the innocent is freed from the trouble. Another meaning would be that the wicked get themselves trapped by what they say, but the righteous avoid that (Proverbs, p. 131).
37tn (12:14) Heb "fruit of the lips." The term "fruit" is the implied comparison, meaning what is produced; and "lips" is the metonymy of cause, referring to speech. Proper speech will result in good things.
38tn (12:14) Heb "the work of the hands of a man."
39tc (12:14) The Kethib has the Qal imperfect, "will return" to him; the Qere preserves a Hiphil imperfect, "he/one will restore/render" to him. The Qere seems to suggest that someone (God or people) will reward him in kind. Since there is no expressed subject, it may be translated as a passive voice.
40sn (12:15) The "way of a fool" describes a headlong course of actions ("way" is an idiom for conduct) that is not abandoned even when advice is offered.
41sn (12:15) The fool believes that his own plans and ideas are perfect or "right" (rv*y´); he is satisfied with his own opinion.
42tn (12:15) Heb "in his own eyes."
43tn (12:15) Or, "a wise person listens to advice."
44tn (12:16) Heb "The fool, at once his vexation is known." This rhetorically emphatic construction uses an independent nominative absolute, which is then followed by the formal subject with a suffix. The construction focuses attention on "the fool," then states what is to be said about him.
45tn (12:16) Heb "on the day" or "the same day."
sn (12:16) The fool is impatient and unwise, and so flares up immediately when anything bothers him. McKane says that the fool's reaction is "like an injured animal and so his opponent knows that he has been wounded" (Proverbs, p. 442).
46tn (12:16) Heb "shrewd."
47tn (12:16) Heb "covers." The verb hs*K* means "covers" in the sense of ignores or bides his time. The point is not that he does not respond at all, but that he is shrewd enough to handle the criticism or insult in the best way--not instinctively and irrationally.
48tn (12:17) The text has "he pours out faithfully"; the word rendered "faithfully" or "reliably" (hn´Wma$ ) is used frequently for giving testimony in court, and so here the subject matter is the reliable witness.
49tn (12:17) Heb "righteousness."
50tn (12:17) Heb "witness of falsehoods." The genitive noun functions attributively, and the plural form depicts habitual action or moral characteristic. This describes a person who habitually lies. A false witness cannot be counted on to help the cause of justice.
51tn (12:17) The term "speaks" does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
52tn (12:18) The term hf#oB means "to speak rashly [or, thoughtlessly]" (e.g., Lev 5:4; Num 30:7).
53tn (12:18) Heb "the tongue." The term /ovl* ("tongue") functions as a metonymy of cause for what is said.
54tn (12:18) The term "brings" does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
55sn (12:18) "Healing" is a metonymy of effect. Healing words are the opposite of the cutting, irresponsible words. What the wise say is faithful and true, gentle and kind, uplifting and encouraging; so they are healing.
56tn (12:19) Heb "a lip of truth." The genitive tm#a$ ("truth") functions as an attributive adjective: "truthful lip." The term tp^c= ("lip") functions as a synecdoche of part (= lip) for the whole (= person): "truthful person." The contrast is between "the lip of truth" and the "tongue of lying."
57tn (12:19) Heb "a tongue of deceit." The genitive rq#v* ("deceit") functions as an attributive genitive. The noun /ovl* ("tongue") functions as a synecdoche of part (= tongue) for the whole (= person): "lying person."
58tn (12:19) Heb "while I would twinkle." This expression is an idiom meaning "only for a moment." The twinkling of the eye, the slightest movement, signals the brevity of the life of a lie (hyperbole). But truth will be established (/oKT!), that is, be made firm and endure.
59sn (12:20) The contrast here is between "evil" (= pain and calamity) and "peace" (= social wholeness and well-being) (e.g., Pss 34:14 and 37:37).
60tn (12:20) Heb "those who are counselors of peace." The term <olv* ("peace") is an objective genitive, so the genitive-construct "counselors of peace" means those who advise, advocate or promote peace.
61tn (12:21) Heb "is not allowed to meet to the righteous."
62tn (12:21) Heb "all calamity." The proper nuance of /w\a* is debated. It is normally understood metonymically (effect) as "harm; trouble," that is, the result/effect of wickedness (e.g., Gen 50:20). Rashi took it as "wickedness," its primary meaning; "the righteous will not be caught up in wickedness."
63tn (12:21) The expression ur´ Wal=m* ("to be full of evil") means (1) the wicked do much evil or (2) the wicked experience much calamity.
64tn (12:22) Heb "an abomination of the LORD." The term hwhy ("the LORD") is a subjective genitive.
65tn (12:22) Heb "lips of lying." The genitive rq#v* ("lying") functions as an attributive genitive: "lying lips." The term "lips" functions as a synecdoche of part (= lips) for the whole (= person): "a liar."
66tn (12:22) Heb "but doers of truthfulness." The term "truthfulness" is an objective genitive, meaning: "those who practice truth" or "those who act in good faith." Their words and works are reliable.
67sn (12:22) The contrast between "delight/pleasure" and "abomination" is emphatic. What pleases the LORD is acting truthfully or faithfully.
68tn (12:23) Heb "a shrewd man." A shrewd person knows how to use knowledge wisely, and restrains himself from revealing all he knows.
69sn (12:23) The term hs#K) ("covers; hides") does not mean that he never shares his knowledge, but discerns when it is and is not appropriate to speak.
70tn (12:23) Heb "the heart of fools." The term bl@ ("heart") functions as a synecdoche of part (= heart) for the whole (= person): "foolish people." This type of fool despises correction and instruction. His intent is to proclaim all that he does--which is folly. McKane says that the more one speaks, the less likely he is able to speak effectively (Proverbs, p. 422).
71sn (12:23) The noun tl#W\a! ("foolishness; folly") is the antithesis of perception and understanding. It is related to the noun lyW]a$ ("fool"), one who is morally bad because he despises wisdom and discipline, mocks at guilt, is licentious and quarrelsome, and is almost impossible to rebuke.
72tn (12:24) The term Jr~j* ("diligent") means (1) literally: "to cut; to sharpen," (2) figurative: "to decide" and "to be diligent. It is used figuratively in Proverbs for diligence. The semantic development of the figure may be understood thus: "cut, sharpen" leads to "act decisively" which leads to "be diligent." By their diligent work they succeed to management. The diligent rise to the top, while the lazy sink to the bottom.
73tn (12:24) Heb "the hand of the diligent." The term "hand" is a synecdoche of part (= hand) for the whole (= person): diligent person. The hand is emphasized because it is the instrument of physical labor; it signifies the actions and the industry of a diligent person--what his hand does.
74tn (12:24) Heb "deceitful." The term refers to one who is not diligent; this person tries to deceive his master about his work, which he has neglected.
75tn (12:24) Heb "will be for slave labor." The term sm^ ("slave labor") refers to a person force into labor from slavery.
76tn (12:25) The word "anxiety" (hg´a*D+) combines anxiety and fear--anxious fear (e.g., Jer 49:23; Ezek 4:16); and for the verb (e.g., Ps 38:18; Jer 17:8).
77tn (12:25) Heb "the heart of a man."
78tn (12:25) Heb "bows it [= his heart] down." Anxiety weighs heavily on the heart, causing depression. The spirit is brought low.
79tn (12:25) Heb "good." The Hebrew word "good" (bof) refers to what is beneficial for life, promotes life, creates life or protects life. The "good word" here would include encouragement, kindness, and insight -- the person needs to regain the proper perspective on life and renew his confidence.
80tn (12:25) Heb "makes it [= his heart] glad." The similarly sounding terms hN´j#v=y~ ("weighs it down") and hN´j#M=c^y+ ("makes it glad") create a wordplay (paronomasia) that dramatically emphasizes the polar opposite emotional states: depression versus joy.
81tn (12:26) The line has several possible translations: (1) The verb rt@y´ can mean "to spy out; to examine," which makes a good contrast to "lead astray" in the parallel colon. (2) rt@y´ could be the Hophal of rt^n´ (Hiphil "to set free"; Hophal "to be set free"): "the righteous is delivered from harm" [reading mera´ah] (J. A. Emerton, "A Note on Proverbs 12:26," ZAW 76 [1964]: 191-93). (3) Another option is, "the righteous guides his friend aright."
82tc (12:27) The MT reads Er)j&y~ from Er~j* II ("to roast"?). On the other hand, several versions (LXX, Syriac, Vulgate) reflect a Hebrew Vorlage of Eyr]d+y~ from Er~d´ ("to gain"), meaning: "a lazy person cannot catch his prey" (suggested by Gemser). The MT is the more difficult reading, being a hapax legomenon, and therefore should be retained; the versions are trying to make sense out of a rare expression.
tn (23:7) The verb Er~j* II is a hapax legomenon, appearing in the OT only here. BDB suggests that it means "to start; to set in motion" (BDB 355). The related Aramaic and Syriac verb means "to scorch; to parch," and the related Arabic verb means "to roast; to scorch by burning"; so it may mean "to roast; to fry" (HALOT 353). The lazy person can't be bothered cooking what he has hunted. The Midrash sees an allusion to Jacob and Esau in Genesis 25. Dahood translates it: "the languid man will roast no game for himself, but the diligent will come on the wealth of the steppe" (M. Dahood, "The Hapax harak in Proverbs 12:27," Bib 63 13: 60-62). This hyperbole means that the lazy person does not complete a project.
83tn (12:27) Heb "the wealth of a man."
84tc (12:28) The consonants twm-la are vocalized by the MT as tw\m*-la^ ("no death"), meaning: "the journey of her path is no-death" = immortality. However, many medieval Hebrew MSS and all the versions vocalize it as tw\m*-la# ("to death"), meaning: "but another path leads to death" (cf. NAB). McKane adopts this reading, and suggests that MT is a scribal change toward eternal life (Proverbs, pp. 451-52). Others adopt this reading because they do not find the term "life" used in Proverbs for eternal life, nor do they find references to immorality elsewhere in Proverbs.
tn (22:25) Heb "no death." This phrase may mean "immortality." Those who enter the path of righteousness by faith and seek to live righteously are on their way to eternal life. However, M. Dahood suggests that it means permanence ("Immortality in Proverbs 12:28," Bib 41 60: 176-81).
1tn (13:1) The term "accepts" does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and clarity.
2tc (13:1) G. R. Driver suggested reading this word as rS^y|m= ("allows himself to be disciplined"); see "Hebrew Notes on Prophets and Proverbs," JTS 41 (1940): 174. But this is not necessary at all; the MT makes good sense as it stands. Similarly, the LXX has "a wise son listens to his father."
tn (13:1) Heb "discipline of a father."
3sn (13:1) 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" (ru^G´)--shows that he does not respond to instruction on any level.
4tn (13:2) Heb "lips." The term "lips" is a metonymy of cause for what the lips produce: speech.
5tn (13:2) Heb "he eats [what is] good."
6tn (13:2) Heb "the desire of the faithless." The noun "faithless" is a subjective genitive: "the faithless desire...."
7tn (13:2) The noun vp#n\ (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) (BDB 660.5.c) or (2) "desire" (e.g., Deut 12:20; Prov 13:4; 19:8; 21:10) (BDB 660.6.a).
8tn (13:2) 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. The wicked desire what does not belong to them.
tc (13:2) The LXX reads "the souls of the wicked perish untimely." The MT makes sense as it stands.
9tn (13:3) Heb "mouth." The term hP# ("mouth") functions as a metonymy of cause for speech.
10tn (13:3) The term "but" does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
11tn (13:3) Heb "opens wide his lips." This is an idiom meaning "to be talkative" (BDB 832).
12sn (13:3) 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). The old Arab proverb is appropriate: "Take heed that your tongue does not cut your throat" (O. Zockler, Proverbs, ed. C. Aiken, Lange's Commentary on the Holy Scriptures [Grand Rapids: Zondervan, n.d.], p. 134).
13tn (13:4) The noun vp#n\ (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) (BDB 660.5.c) or (2) "desire" (e.g., Deut 12:20; Prov 19:8; 21:10) (BDB 660.6.a).
14sn (13:4) The contrast is between the "soul of the sluggard" (lx@u* ovp=n~) and the "soul of the diligent" (<yx!r|j* vp#n\)--what they each desire.
15tn (13:4) 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).
16tn (13:4) The noun vp#n\ (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) (BDB 660.5.c) or (2) "desire" (e.g., Deut 12:20; Prov 19:8; 21:10) (BDB 660.6.a).
17tn (13:4) Heb "will be made fat."
18tn (13:5) Heb "a word of falsehood." The genitive "falsehood" functions as an attributive genitive. The construct noun rb^D+ means either "word" or "thing." Hence, the phrase means "a false word" or "a false thing."
19tc (13:5) The versions render this phrase variously: "is ashamed and without confidence" (LXX); "is ashamed and put to the blush" (Targum); "confounds and will be confounded" (Vulgate). The variety is due in part to confusion of va^B* ("to stink") and voB ("to be ashamed").
tn (13:5) Heb "acts shamefully and disgracefully." The verb vya!b=y~ 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" (BDB 92). The verb ryP!j=y~w+ 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 McKane has it, "spread the smell of scandal" (Proverbs, p. 460). 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, p. 152).
20sn (13:6) "Righteousness" refers to that which conforms to law and order. One who behaves with integrity will be safe from consequences of sin.
21tn (13:6) Heb "blameless of way." The term Er\D´ is a genitive of specification: "blameless in respect to his way." This means living above reproach in their course of life.
22sn (13:6) "Righteousness" and "wickedness" are personified in this proverb to make the point of security and insecurity for the two courses of life.
23tn (13:7) The Hitpael of rv^u* ("to be rich") means "to pretend to be rich" (BDB 799); this is the so-called "Hollywood Hitpael" function.
24tn (13:7) The Hitpolel of vWr ("to be poor") means "to pretend to be poor" (BDB 930); this is another example of the "Hollywood Hitpael"--the Hitpolel forms of hollow root verbs are the equivalent of Hitpael stem forms.
25sn (13:7) 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 display or a concealing of wealth can come to no good.
26sn (13:8) As the word "ransom" (rp#K)) 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 and powerful assaults and must use his wealth as ransom.
27tn (13:8) Heb "the life of a man."
28tn (13:8) The term hr´u*G+ may mean (1) "rebuke" or (2) "threat." 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.
29sn (13:9) The images of "light" and "dark" are used frequently in scripture. Here "light" is an implied comparison: "light" represents life, joy, and prosperity; "dark" signifies adversity and death. So the "light of the righteous" represents the prosperous life of the righteous.
30tn (13:9) The verb jm*c=y] 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," p. 180).
31sn (13:9) The "lamp" is an implied comparison as well, comparing the life of the wicked to a lamp that is going to be extinguished.
32tc (13:9) The LXX adds, "Deceitful souls go astray in sins, but the righteous are pitiful and merciful."
tn (13:9) The verb Eu^D´ means "to go out [in reference to a fire or lamp]; to be extinguished." The idea is that of being made extinct, snuffed out. The imagery may have been drawn from the sanctuary where the flame was to be kept burning perpetually. Not so with the wicked.
33sn (13:10) The parallelism suggests "pride" is contempt for the opinions of others. The wise listen to advice rather than argue out of stubborn pride.
34tn (13:10) The particle qr~ ("only") modifies the noun "contention"--only contention can come from such a person.
35tn (13:10) The Niphal of Ju^y´ ("to advise; to counsel") means "to consult together; to take counsel." It means being well-advised, receiving advice or consultation.
36tc (13:11) The MT reads lb#h@m@ ("from vanity"). The Greek and Latin versions (followed by RSV) reflect lh*b)m= ("in haste") which exhibits metathesis. MT is the more difficult reading and therefore preferred. The alternate reading fits the parallelism better, but is not necessarily to be preferred.
tn (13:11) Heb "wealth from vanity." The term lb#h# literally means "vapor" and figuratively refers to that which is unsubstantial, fleeting, or amount to nothing (BDB 210). Used in antithesis with the expression "little by little," it means either "without working for it" or "quickly."
37tn (13:11) Heb "will become small." The verb fu*m* 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 hb*r´, "to become much; to become many," but in the Hiphil, "to multiply; to make much many; to cause increase."
38tn (13:11) Heb "by hand."
39tn (13:11) Heb "will increase."
40sn (13:12) The word "hope" (tl#j#oT from lj^y´) also has the implication of a tense if not anxious wait.
41tn (13:12) The verb is the Pual participle from Ev^m* ("to draw; to drag").
42sn (13:12) Failure in realizing one's hopes can be depressing or discouraging. People can bear frustration only so long (Plaut, Proverbs, p. 153).
43tn (13:12) Heb "a desire that comes."
44tn (13:12) The comparative "like" does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
45tn (13:13) 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.
46tc (13:13) The MT reads lb#j*y} ("he will pay [for it]") but the BHS editors suggest revocalizing the text to lB*j%y+ ("he will be broken [for it]").
tn (13:13) Heb "will be pledged to it." The Niphal of lb^j* I "to pledge" means "to be under pledge to pay the penalty" (BDB 286). Whoever despises teaching will be treated as a debtor--he will pay for it if he offends against the law.
47tn (13:13) Heb "fears a commandment."
48tn (13:13) Heb "he" or "that one" [will be rewarded].
49tc (13:13) The LXX 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."
50tn (13:14) The term hr´ot in legal literature means "law," but in wisdom literature often means "instruction; teaching" (BDB 435).
51tn (13:14) Heb "instruction of the wise." The term <k*j* ("the wise") is a genitive of source.
52tn (13:14) The comparative "like" does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
53tn (13:14) Heb "fountain of life." The genitive <yY]j^ 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.
54tn (13:14) The infinitive construct with preposition l= (lamed) gives the result (or, purpose) of the first statement. It could also be taken epexegetically, "by turning."
55tn (13:14) The term "person" does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
56tn (13:14) Heb "snares of death." The genitive tw\m* functions as an attributive adjective. The term "snares" makes an implied comparison with hunting; death is like a hunter. McKane compares the idea to the Ugaritic god Mot, the god of death, carrying people off to the realm of the departed (Proverbs, p. 455). The expression could also mean that the snares lead to death.
57tn (13:15) Heb "good insight." The expression bof-lk#c@ describes a person who has good sense, sound judgment, or wise opinions (BDB 968).
58tn (13:15) Heb "gives."
59tn (13:15) Heb "way."
60tc (13:15) The MT reads /t*ya@ "enduring; permanent; perennial" (s.v. /ty, BDB 450.1). Several scholars suggest that the text here is corrupt and the reading should be "harsh; hard; firm; rugged" (BDB 450.2). Driver suggested that aO ("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," p. 181). The LXX, Syriac, and Targum reflect a Hebrew Vorlage of db@at) "are destroyed." The BHS editors suggest emending the text to <d´ya@ "their calamity" from dya@ ("calamity, distress"; BDB 15): "the way of the faithless [leads to] their calamity" (see HALOT 45.2). The idea of "harsh" or "hard" could also be drawn from a meaning of the word in the MT meaning "firm," that is, enduring.
61sn (13:16) The "shrewd" person knows the circumstances, dangers and pitfalls that lie ahead. So he deals with them wisely. This makes him cautious.
62tn (13:16) Heb "spreads open" [his folly]. McKane suggests that this is a figure of a peddler displaying his wares (Proverbs, p. 456). If given a chance, a fool will reveal his foolishness in public. But the wise study the facts and make decisions accordingly.
63tn (13:17) Heb "bad."
64tn (13:17) The RSV changes this to a Hiphil to read, "plunges [men] into trouble." But the text simply says the wicked messenger falls into trouble, perhaps meaning punishment for his bad service.
65tn (13:17) Or, "evil."
66tn (13:17) Heb "an envoy of faithfulness." The genitive <yn]Wma$ ("faithfulness") functions as an attributive adjective: "faithful envoy." The plural form <ynwma (literally, "faithfulnesses") is characteristic of abstract nouns. The term "envoy" (ryx!) suggests that the person is in some kind of government service (e.g., Isa 18:2; Jer 49:14). This individual can be trusted to "bring healing"--be successful in the mission. The wisdom literature of the ancient Neat East has much to say about messengers.
67tn (13:17) 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.
68tn (13:18) The verb ur~P* III normally means "to let go; to let alone" and here "to neglect; to avoid; to reject" (BDB 828).
69tn (13:18) The phrase "comes to" does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
70sn (13:18) Honor and success are contrasted with poverty and shame; the key is discipline and correction. McKane 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) (Proverbs, p. 456).
71tn (13:19) Heb "an abomination of fools." The noun <yl!ys!K= ("fools") functions as a subjective genitive: "fools hate to turn away from evil. Perowne says: "In spite of the sweetness of good desires accomplished, fools will not forsake evil to attain it" (Proverbs, p. 103) (cf. Prov 13:12; 29:27).
72tn (13:20) Heb "walks." When used with the preposition ta# ("with"), the verb El^h* ("to walk") means "to associate with" someone (BDB 234.II.3.b) (e.g., Mic 6:8; Job 34:8). The active participle of El^h* ("to walk") stresses continual, durative action. One should stay in close association with the wise, and move in the same direction they do.
73tn (13:20) The verb form u~ory} is the Niphal imperfect of uu^r´, 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 uyr], ur~y´, and uu^r´ in Hebrew," JTS 15 [1964]: 294). Knox translated the Vulgate thus: "Fool he ends that fool befriends" (cited by Kidner, Proverbs, p. 104).
74tn (13:21) Heb "evil." The term hu*r´ ("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 or calamity.
75sn (13:21) 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).
76tn (13:22) Heb "good."
77sn (13:22) 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.
78tn (13:22) Heb "the children of children."
79sn (13:22) In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17).
80tn (13:23) Heb "fallow ground." The word ryn] means "the tillable [or, untilled; or, fallow] ground." BDB says this line could be rendered: "abundant food [yields] the fallow ground of poor men" (i.e., with the LORD's blessing) (BDB 644).
81tc (13:23) The MT reads "there is what is swept away because [there is] no justice" (fP*v=m! aOB= hP#s=n] vy}w+). The LXX reads "the great enjoy wealth many years, but some men perish little by little." The Syriac reads "those who have no habitation waste wealth many years, and some waste it completely." Targum reads "the great man devours the land of the poor, and some men are taken away unjustly." The Vulgate has "there is much food in the fresh land of the fathers, and for others it is collected without judgment." Toy says that the text is corrupt (Proverbs, p. 277). Nevertheless, the MT makes sense: there is enough food for people from the ground if there were no injustice in the land. Poverty is unnecessary; the land can produce enough.
82sn (13:24) Whybray cites an Egyptian proverb that says that "boys have their ears on their backsides; they listen when they are beaten" (Book of Proverbs, p. 80) (e.g., Prov 4:3-4, 10-11; Eph 6:4; Heb 12:5-11).
83sn (13:24) The importance of parental disciplining is stressed by the verbs "hate" and "love." Hating a child means in essence abandoning or rejecting him; loving a child means embracing and caring for him. Failure to discipline a child is tantamount to hated him--not caring about his character.
84tn (13:24) Heb "his son."
85tn (13:24) Heb "him"; the referent (his child) is specified in the translation for clarity.
86tn (13:24) Heb "seeks him." The verb rj^v* ("to be diligent; to do something early"; BDB 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," p. 170.
87tn (13:24) The noun rs*Wm ("discipline") functions as an adverbial accusative of reference: "he is diligent in reference to discipline."
88tn (13:25) The noun vp#n\ (traditionally "soul") here means "appetite" (BDB 660.5.a).
89tn (13:25) Heb "he will lack." The term "food" is supplied in the translation for the sake of 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.
1tn (14:1) Heb "wise ones of women." The construct phrase <yv!n´ tomk=j^ 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).
2tn (14:1) 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.
3tn (14:1) Heb "house." This term functions as a synecdoche of container (= house) for contents (= household).
4tn (14:2) Heb "fear of the LORD." The term hwhy ("the LORD") functions as an objective genitive.
5tn (14:2) Heb "crooked of ways." 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.
6tn (14:3) The preposition B= (bet) may denote (1) exchange: "in exchange for" foolish talk there is a rod; or (2) cause: "because of" foolish talk.
7sn (14:3) The noun hP# ("mouth") functions as a metonymy of cause for what is said.
8tc (14:3) The MT reads hw´a&G~ ("pride") which creates an awkward sense "in the mouth of a fool is a rod of pride." The BHS editors suggest emending the form to hoG} ("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.
tn (14:3) Heb "a rod of back." The noun hoG} functions as a genitive of specification: "a rod for his back." The fool is punished because of what he says.
9tn (14:3) Heb "lips." The term "lips" is a metonymy of cause, meaning what they say. The wise by their speech will find protection.
10tn (14:4) Heb "the strength of oxen." The genitive rov ("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.
11tn (14:5) Heb "a witness of faithfulness." The genitive functions in an attributive sense: "faithful witness."
12tn (14:5) Heb "a witness of falsehood." The genitive functions in an attributive sense: "false witness."
13sn (14:5) 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 bz~K* ("to lie") and the second colon uses the noun bz´K* ("lie; falsehood").
14sn (14:6) The "scorner" (Jl@) 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 attitude toward it (Greenstone, Proverbs, p. 149).
15tn (14:6) Heb "and there is not."
16sn (14:6) The Niphal of ll^q* means "to appear light; to appear trifling; to appear easy."
17tn (14:7) Heb "a man, a stupid fellow."
18tn (14:7) Heb "and." The vav that introduces this clause may be understood as meaning "or...."
19tc (14:7) The MT reads T*u=d~y´-lb^W ("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. The Targum freely interprets the verse: "for there is no knowledge on his lips." The LXX reflects a Hebrew Vorlage of tu^d~-yl@k=W ("[wise lips] are weapons of discretion"). The textual variant involves wrong word division and orthographic confusion between b (bet) and k (kaf). Toy emends the text: "for his lips do not utter knowledge" as in 15:7 (Proverbs, p. 285). The MT is workable and more difficult.
20tn (14:7) Heb "lips of knowledge." "Lips" is the metonymy of cause, and "knowledge" is an objective genitive (speaking knowledge) or attributive genitive (knowledgeable speech): "wise counsel."
21tn (14:8) Or, "the prudent [person]."
22tn (14:8) The Hiphil infinitive construct denotes purpose. Those who are shrewd will use it to give careful consideration to all their ways.
23tn (14:8) The word means "deception," but some suggest "self-deception" here (McKane, Proverbs, p. 466; and D. W. Thomas, "Textual and Philological Notes on Some Passages in the Book of Proverbs," VTSup 3 [1955]: 286). 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.
24tn (14:9) 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" (Toy, Proverbs, p. 287) (e.g., Isa 1:14; Amos 5:22). But lack of agreement between subject and verb is not an insurmountable difficulty.
25tc (14:9) The LXX reads "houses of transgressors will owe purification." The Targum has "guilt has its home among fools" (apparently reading /Wl /yl!).
tn (14:9) Heb "guilt." The word <v*a* (a*v*<) 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. Fool mocks any need or attempt to make things right, to make restitution.
26tn (14:9) The word /oxr´ (r*xo/) 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.
27tn (14:10) Heb "bitterness of its soul."
28tn (14:10) Heb "stranger."
29tn (14:10) The verb is the Hitpael of br~u* II, 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.
30tn (14:11) 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.
31sn (14:11) The term "tent" is a metonymy referring to the contents of the tent: families.
32tn (14:12) Heb "which is straight before a man."
sn (14:12) 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. He 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.
33tn (14:12) Heb "the ways of death." 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 LXX adds "Hades," but the verse seems to be concerned with this life's events.
34sn (14:13) 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.
35tn (14:13) Heb "and its end, joy, is grief." The suffix may be regarded as an Aramaism, a proleptic suffix referring to "joy."
36tn (14:13) The phrase "may be" is not in the Hebrew but is supplied from the parallelism, which features an imperfect of possibility.
37tn (14:14) Heb "a turning away of heart." The genitive bl@ ("heart") functions as an attributive adjective: "a backslidden heart." The term gWs means "to move away; to move backwards; to depart; to backslide" (BDB 690). He is the one who backslides, that is, who departs from the path of righteousness.
38tn (14:14) The verb ("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.
39tn (14:14) The phrase "will be rewarded" does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
40sn (14:15) 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.
41tn (14:15) Heb "his step."
42tn (14:16) 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.
43tn (14:16) The Hitpael of rb^u* ("to pass over") means "to pass over the bounds of propriety; to act insolently" (BDB 720).
44tn (14:16) The verb jf^B* here denotes self-assurance or overconfidence. Fools are not cautious and do not fear the consequences of their actions.
45sn (14:17) The proverbs 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"). Toy thinks that the proverb is antithetical and renders it "but a wise man endures" (Proverbs, p. 292). In other words, the quick-tempered person acts foolishly and loses people's respect, but the wise man does not.
46tn (14:17) Heb "a man of devices."
47tc (14:17) The LXX reads "endures" (from ac*n´) rather than "is hated" (from an}c*). This change seems to have arisen on the assumption that a contrast was needed. It has: "a man of thought endures." Other versions take toMz]m= in a good sense; but antithetical parallelism is unwarranted.
48tc (14:18) G. R. Driver, however, proposed reading the verb as "are adorned" from hlh ("Problems in the Hebrew Text," p. 181).
sn (14:18) The proverb anticipates what the simple will receive, assuming they remain simpletons.
49tn (14:18) Or, "prudent."
50tn (14:18) The meaning of WrT!k=y~ (Hiphil imperfect of rt^K*) is elusive. It may not mean "to be crowned" or "to crown themselves," but "to encircle" or "to embrace." BDB suggests "to throw out crowns" (throw out knowledge as a crown) or "to encompass knowledge," i.e., possess it (parallel to inherit).
51tn (14:19) Many versions nuance the perfect tense verb jj^v* 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: ultimately the wicked will acknowledge and serve the righteous--a point the prophets make.
52tn (14:19) 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.
53sn (14:19) Greenstone suggests that this means that they are begging for favors (Proverbs, p. 154).
54tn (14:20) 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, embrace--that is loved.
55sn (14:22) The verb vr~j* 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.
56tn (14:22) The term "exhibit" does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.
57tn (14:22) Heb "loyal-love and truth." The two terms tm#a$w\ ds#j# often form a hendiadys: "faithful love" or better "faithful covenant love."
58tn (14:23) The term bx#u# ("painful toil; labor") is first used in scripture in Gen 3:19. People should be more afraid of idle talk than of hard labor.
59tn (14:23) 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.
60tn (14:23) The term "brings" does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.
61sn (14:23) The noun rosj=m^ ("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.
62sn (14:24) Toy suggests that this line probably means that wealth is an ornament to those who use it well (Proverbs, p. 269). Greenstone suggests that it means that the wisdom of the wise, which is their crown of glory, constitutes their wealth (Proverbs, p. 155).
63tc (14:24) The MT reads tl#w\a! ("folly"). The editors of BHS propose emending the text to ty~w+l!w+ ("but the wealth"), as suggested by the LXX. See M. Rotenberg, "The Meaning of `iwwelet in Proverbs," Le[sinvcircumflex] 25 (1960/61): 201. A similar emendation is followed by NAB ("the diadem") and NRSV ("the garland").
64tn (14:25) Heb "a witness of truth."
65tn (14:25) The noun tovp*n+ often means "souls," but here "lives"--it functions as a metonymy for life (BDB 659.3.c).
sn (14:25) The setting of this proverb is the courtroom. One who tells the truth "saves" (lyX!m^ ["rescues; delivers"]) the lives of those falsely accused.
66tn (14:25) The term "brings" does not appear in the Hebrew but is supplied in the translation for the sake of clarity. Also possible, "is deceitful."
67tc (14:25) Several commentators suggest emending the text from the noun hm*r+m! ("deception") to the participle hM#r~m= ("destroys"). However, this revocalization is not necessary because the MT makes sense as it stands: a false witness destroys lives.
68tn (14:26) 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.
69tn (14:26) Heb "confidence of strength." This construct phrase features an attributive genitive: "strong confidence."
70sn (14:26) 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."
71sn (14:27) The verse is similar to Prov 13:14 except that "the fear of the LORD" has replaced "the teaching of the wise."
72tn (14:27) The comparative "like" does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
73tn (14:27) Heb "fountain of life."
74tn (14:27) The infinitive construct with prefixed l (lamed) indicates the purpose/result of the first line; it could also function epexegetically, explaining how fear is a fountain: "by turning...."
75tn (14:27) The term "people" does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.
76tn (14:27) Heb "snares of death."
77tn (14:28) The preposition serves as the beth essentiae--the glory is the abundant population, not in it.
78sn (14:28) 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 practical and secular saying, unlike some of the faith teachings in salvation history passages.
79tn (14:29) Heb "hasty of spirit." One who has a quick temper or a short fuse will be evident to everyone, due to his rash actions.
80sn (14:29) The participle "exalts" (<yr]m@) means that this person brings folly to a full measure, lifts it up, brings it to the full notice of everybody.
81tn (14:30) Heb "heart of healing." The genitive aP@r+m^ ("healing") functions as an attributive adjective: "a healing heart." The term bl@ ("heart") is a metonymy for the emotional state of a person (BDB 660.6). A healthy spirit is tranquil, bringing peace to the body (Greenstone, Proverbs, p. 158).
82tn (14:30) Heb "life of the flesh."
83tn (14:30) The term ha*n+q! ("envy") refers to passionate zeal or jealousy, 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.
84tn (14:30) 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.
85tn (14:31) The verb qv^u* normally means "to oppress." However, here it might mean "to slander." See J. A. Emerton, "Notes on Some Passages in the Book of Proverbs," JTS 20 (1969): 202-222.
86sn (14:31) In the Piel this verb has the meaning of "to reproach; to taunt; to say sharp things against" someone. 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.
87sn (14:31) The phrase "showing favor" is contrasted with the term "oppressing." To show favor means to be gracious (or treat kindly) to 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).
88tn (14:32) The prepositional phrase must be "in his time of trouble" (when catastrophe comes). He has nothing to fall back on in such times.
89sn (14:32) The righteous have hope in a just retribution--they have a place of safety even in death.
90tc (14:32) The LXX reads this "in his integrity," as if it were oMWtB=, instead of "in his death" (otomB=).
tn (14:32) Heb "death." The term "death" may function as a metonymy of effect for a life-threatening situation.
91tn (14:33) The LXX negates the clause, saying it is "not known in fools." Thomas connects the verb to the Arabic root wd´ and translates it "in fools it is suppressed." See D. W. Thomas, "The Root yd´ in Hebrew," JTS 35 (1934): 302-303.
sn (14:33) 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.
92tn (14:33) Heb "in the inner part."
93sn (14:34) The verb <m@orT= (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.
94tn (14:34) The term is the homonymic root ds#j# II ("shame; reproach"; BDB 340), as reflected by the LXX translation. Rabbinic exegesis generally took it as ds#j# I ("loyal love; kindness") as if it said, "even the kindness of some nations is a sin because they do it only for a show" (Rashi).
95tn (14:35) Heb "the favor of a king." The noun "king" functions as a subjective genitive: "the king shows favor...."
96sn (14:35) The wise servant is shown favor, while the shameful servant is shown anger. Two Hiphil participles make the contrast: lyK!c=m^ ("wise") and vyb!m@ ("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 (McKane, Proverbs, p. 470).
97tn (14:35) Heb "is."
1tn (15:1) Heb "soft answer." The adjective ER~ ("soft; tender; gentle"; BDB 940) is more than a gentle response; it is conciliatory, an answer that restores good temper and reasonableness (McKane, Proverbs, p. 477). Gideon illustrates this kind of answer (Judg 8:1-3) that brings peace.
2tn (15:1) Heb "word of harshness." The noun bx#u# ("harsh") functions as an attributive genitive. The term bx#u# ("harsh") refers to something that causes pain (BDB 780). For example, Jephthah's harsh answer led to war (Judg 12:1-6).
3tn (15:1) Heb "raises anger." A common response to painful word is to let one's temper flare up.
4sn (15:2) The contrast is between the "tongue of the wise" and the "mouth of fools." Both expressions are metonymies of cause; the subject matter is what they say. How wise people are can be determined from what they say.
5tn (15:2) Or "makes knowledge acceptable." The verb byf!yT@ (Hiphil imperfect of bf^y´ ["to be good"]) can be translated "to make good" or "to treat in a good [or, excellent] way" (Toy, Proverbs, p. 303). M. Dahood, however, suggests emending the text to [yf!yT@ which is a cognate of [f^n´ ("drip"), and translates "tongues of the sages drip with knowledge" (Proverbs and Northwest Semitic Philology, p. 32ff.). But this change is gratuitous.
6sn (15:2) The Hiphil verb u~yB!y~ means "to pour out; to emit; to cause to bubble; to belch forth." The fool bursts out with reckless utterances.
7sn (15:3) The proverb uses anthropomorphic language to describe God's exacting and evaluating knowledge of all people. The idea is comparable to Amenemope xv:9-12, which says the eye of the deity travels around the land punishing misdeeds.
8tn (15:3) The form topx) ("watching") is a feminine plural participle agreeing with "eyes." God's watching eyes comforts good people but convicts evil.
9tn (15:4) Heb "a tongue." The term "tongue" is a metonymy of cause for what is produced: speech.
10tn (15:4) Heb "a tongue of healing." A healing tongue refers to speech that is therapeutic or soothing. It is a source of vitality.
11tn (15:4) The comparative "like" does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
12tn (15:4) Heb "tree of life."
13tn (15:4) The referent must be to the tongue. 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).
14tn (15:5) Heb "is prudent." Anyone who accept correction or rebuke will become prudent in life.
15tn (15:6) The term tyB@ ("house") functions as an adverbial accusative of location.
16sn (15:6) The noun /s#j) 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.
17tn (15:6) Heb "will be troubled." The function of the Niphal participle may be understood in two ways: (1) substantival use: abstract noun meaning "disturbance, calamity" (BDB 747) or passive noun meaning "thing troubled," or (2) verbal use: "will be troubled" (HALOT 824).
18tc (15:7) 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 LXX, Toy suggests a change to WrX=y] ("they preserve"). The Greek evidence, however, is not strong. For the second line the LXX has "hearts of fools are not safe," apparently taking /k@-aO) as "unstable" instead of "not so." So it seems futile to use the Greek version to change the first colon to make a better parallel, when the Greek has such a different reading in the second colon anyway.
19sn (15:7) The phrase "heart[s] of the fools" emphasizes that fools do not comprehend knowledge.
20tn (15:8) Heb "an abomination of the LORD." The term hwhy ("the LORD") functions as a subjective genitive: "the LORD abhors."
21tn (15:8) Heb "sacrifice."
22sn (15:8) The sacrifices of the wicked are hated by the LORD because the worshippers are insincere and blasphemous (e.g., Prov 15:29; 21:3; 28:9; Ps 40:6-8; Isa 1:10-17). The spiritual condition of the worshipper determines whether or not the worship is acceptable to God.
23sn (15:8) 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, p. 162).
24tn (15:8) Heb "[is] his pleasure." The 3ms suffix functions as a subjective genitive: "he is pleased." God is pleased with the prayers of the upright.
25tn (15:9) Heb "an abomination of the LORD." The term hwhy ("the LORD") functions as a subjective genitive: "the LORD abhors."
26tn (15:9) Heb "the one who."
27sn (15:9) 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. Plaut says, "He who loves God will be moved to an active, persistent, and even dangerous search for justice" (Proverbs, p. 170).
28sn (15:10) The two lines are parallel synonymously, so the "severe discipline" of the first colon is parallel to "will die" of the second. The expression ur´ rs*Wm ("severe discipline") indicates a discipline that is catastrophic or harmful to life.
29sn (15:10) If the lines 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 has been revealed in this book.
30tn (15:11) The titles used in the line are /oDb^a&w~ loav= ("Sheol and Abaddon"). These 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.
31tn (15:11) The construction yK! [a^ ("how much more!") introduces an argument from the lesser to the greater. If all this is open before the LORD, how much more human hearts! "Hearts" here is a metonymy of subject, meaning the motives and thoughts.
32tn (15:11) Heb "the hearts of the sons of man."
33sn (15:12) This is an understatement, the opposite being intended (the figure is tapeinosis). A scorner rejects any efforts to reform him.
34tn (15:12) The form j~k@oh is a Hiphil infinitive absolute. It could function as the object of the verb or as a finite verb. The latter has been chosen here because of the prepositional phrase following it, although that is not a strong argument.
35tc (15:12) The MT has la# ("to [the wise]"), suggesting seeking the advice of the wise. The LXX, however, has "with the wise," suggesting ta#.
36sn (15:13) The contrast 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).
37sn (15:13) The verb bf!yy} 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. Toy observes that a broken spirit is expressed by a sad face, while a cheerful face shows a courageous spirit (Proverbs, p. 308).
38sn (15:14) The idea of 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--he has an appetite for it. D. W. Thomas suggests the change of one letter, r (resh) to d (dalet), to obtain a reading hu#d+y]; 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," p. 285). But even though the parallelism is not as precise as some would prefer, there is insufficient warrant for such a change.
39sn (15:15) The "days" represent what happens on those days (metonymy of subject).
40sn (15:15) The contrast is with 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.
41tn (15:15) Or "evil"; or "catastrophic."
42tn (15:15) "one with" is supplied.
43sn (15:15) The image of a continual feast signifies the enjoyment of life's offerings. The figure is a hypocatastasis; among its several implications are joy, fulfillment, abundance, pleasure.
44sn (15:16) One of the 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.
45sn (15:16) "Turmoil" refers to anxiety; the fear of the LORD alleviates anxiety, for it brings with it contentment and confidence.
46sn (15:16) Not all wealth has turmoil in 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, one is definitely better.
47tn (15:17) 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.
48sn (15:17) Again the saying concerns troublesome wealth: loving relationships are better than a feast where there is hatred. The ideal, of course, would be loving family and friends with a great meal, but this proverb is only comparing two things.
49tn (15:18) Heb "a man of wrath." 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."
50tn (15:18) 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.
51tn (15:18) The Hiphil verb fyq!v=y~ means "to cause quietness; to pacify; to allay" the strife or quarrel. This type of person goes out of his way to keep things calm and minimize contention; his opposite thrives on disagreement and dispute.
52sn (15:18) The fact that byr] is used for "quarrel; strife" strongly implies that the setting is the courtroom or legal setting (the gates of the city). The hot-headed person is eager to turn every disagreement into a legal case.
53tn (15:19) Heb "like an overgrowth." 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 LXX has "strewn with thorns."
54tn (15:19) The comparative "like" does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
55sn (15:19) The contrast to the thorny way is the highway, the Hebrew word signifying a well built-up road (ll^s*, "to heap up"). The upright have no reason to swerve, duck, or detour, but may expect "clear sailing." For other passages pairing these two, e.g., Prov 6:10; 10:26; 28:19.
56tn (15:20) Heb "son."
57tn (15:20) Heb "a fool of a man," a genitive of specification.
58sn (15:20) 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 him mother (Kidner, Proverbs, p. 116).
59tn (15:21) The Hebrew text reads bl@-rs^j&l^ ("to one who lacks heart"). The Hebrew term "heart" represents the mind, the place where proper decisions are made. The one who has not developed this ability to make proper choices finds great delight in folly.
60tn (15:21) Heb "a man of understanding."
61tn (15:21) The Hebrew construction is tk#l*-rV#y~y+ ("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 El^h*, becomes the main verb: "goes straight ahead."
62tn (15:22) Heb "go wrong." The verb is the Hiphil infinitive absolute from rr~P*, which means "to break; to frustrate; to go wrong" (HALOT 975.2). The plans are made ineffectual, or are frustrated, when there is insufficient counsel.
63sn (15:22) The proverb says essentially the same thing as 11:14, but differently.
64tn (15:23) Heb "joy to the man" or "the man has joy."
65tn (15:23) Heb "in the answer of his mouth." 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.
66tn (15:23) 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.
67sn (15:24) There is some disagreement over the meaning of "upward." The verse is usually taken to mean that "upward" is a reference to physical life and well-being, and "going down to Sheol" is a reference to physical death, that is, the grave, because the idea of immortality is said not to be in the book. The proverb then would mean that the wise live long and healthy lives. But 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, p. 480). The translations "upwards" and "downwards" are not found in the LXX. This has led some commentators to speculate that these were not found in the original, but added after the idea of immortality became prominent. Such a speculation is also too contrived.
68tn (15:24) Heb "to the wise [man]," because the form is masculine.
69tn (15:24) The term /u^m^l= ("in order to") introduces a purpose clause; the path leads upward in order to turn the wise away from Sheol.
70tn (15:24) Heb "to turn from Sheol downward."
71sn (15:25) 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.
72sn (15:25) 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).
73tn (15:26) Heb "an abomination of the LORD." The term hwhy ("the LORD") functions as a subjective genitive: "the LORD abhors."
74sn (15:26) The noun tobv=j=m^ means "thoughts," from the verb bv^j* ("to think; to reckon; to devise"). So they are intentions, what is being planned.
75tn (15:26) The word ur~ ("evil; wicked") is a genitive of source or subjective genitive, meaning the plans that the wicked devise--wicked plans.
76sn (15:26) The contrast is with the "thoughts" and the "words." The thoughts that are designed to hurt people the LORD hates; words that are pleasant (<u^n{), however, are pure (to him). What is pleasant is delightful, lovely, enjoyable.
77tc (15:26) The MT simply has "but pleasant words are pure" (Heb "but pure [plural] are the words of pleasantness"). Usually "to him" is added to make the connection to the first part. The LXX has: "the sayings of the pure are held in honor." The Latin has: "pure speech will be confirmed by him as very beautiful." The NIV has interpreted it rather loosely: "but those of the pure are pleasing to him."
78tn (15:27) Heb "the one who gains." The phrase ux^B* u~x@oB 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.
79sn (15:27) The participle "troubles" (rk@u)) can have the connotation of making things difficult for the family, or completely ruining the family. In Joshua Achan took the "banned thing" and was put to death: because he "troubled Israel," the LORD would "trouble" him (take his life).
80tn (15:27) Heb "his house."
81tn (15:27) Heb "gifts." 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, 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).
82sn (15:28) The verb hG\h=y\ 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]).
83tn (15:28) The word "how" is supplied in the translation.
84tc (15:28) The LXX reads: "the hearts of the righteous meditate faithfulness."
sn (15:28) 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.
85sn (15:28) The form is plural. What they say (the "mouth" is a metonymy of cause) is any range of harmful things.
86sn (15:29) To say that the LORD is "far off" 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?"
87sn (15:29) The verb "hear" (um^v*) has more of the sense of "respond to." 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 one wishes God to answer it.
88sn (15:29) 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 (Toy, Proverbs, p. 316).
89tc (15:30) The LXX has "the eye that sees beautiful things." D. W. Thomas suggests pointing roam= as a Hophal participle, "a fine sight cheers the mind" ("Textual and Philological Notes," p. 205). But little is to be gained from this change.
sn (15:30) Heb "light of the eyes." The expression may indicate the gleam in the eyes of the one who tells the good news, as the parallel clause suggests.
90tn (15:30) Heb "makes fat the bones." The word "bones" is a metonymy of subject, the boney framework 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.
91tn (15:31) Heb "ear." The term "ear" is a synecdoche of part (= ear) for the whole (= person).
92sn (15:31) "Life" is an objective genitive: reproof brings or preserves life. The NIV translation "life-giving rebuke" is an appropriate rendering.
93tn (15:31) Heb "lodges." This means to lives with, be at home with.
94sn (15:31) The proverb is one full sentence; it affirms that a teachable person is among the wise.
95sn (15:32) To "despise oneself" means to reject oneself as if there was little value. The one who ignores discipline is not interested in improving himself.
96tn (15:32) Or, "heeds; listens to."
97tn (15:32) The Hebrew text reads bL@ hn\oq, the participle of hn´q* ("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 is the ability to make judgments or discernment.
98tn (15:33) Heb "[is] instruction of wisdom." The noun translated "wisdom" is an attributive genitive: "wise instruction."
sn (15:33) The idea of the first line is similar to 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.
99tn (15:33) Heb "[is] humility." 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.
1tn (16:1) Heb "plans of the heart." The phrase bl@-yk@r+u^m^ 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.
2tn (16:1) Heb "[are] to a man."
3tn (16:1) Here "the tongue" is a metonymy of cause in which the instrument of speech is put for what is said: the answer expressed.
4sn (16:1) The contrasting prepositions enhance the contrasting ideas--the ideas belong to people, but the words come from the LORD.
5sn (16:1) There are two ways this can be taken: (1) the thoughts and the speech are the same, or (2) the speech 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.
6tn (16:2) Heb "a man."
7sn (16:2) The Hebrew term translated "right" (z~E) 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.
8tn (16:2) Heb "in his eyes."
9sn (16:2) The figure (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 it is in Hebrew thought an ongoing evaluation as well.
10tn (16:2) Heb "spirits." 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 ways are innocent.
11tc (16:3) The MT reads lG{ ("commit") from the root ll^G´ ("to roll"). The Targum and LXX have "reveal" as if the root were hl*G´ ("to reveal")
tn (1:2) Heb "roll." The verb lG{ ("to commit") is from the root ll^G´ ("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 a diligent season of prayer; but the plan must also have God's approval.
12tn (16:3) 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."
13tn (16:3) The syntax of the second clause shows that there is subordination: the vav on WnK)y]w+ 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. Greenstone says, "True faith relieves much anxiety and smoothens many perplexities" (Proverbs, p. 172).
14sn (16:4) The Hebrew verb translated "works" (lu^P*, P*u^l) 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).
15tn (16:4) Heb "for its answer." The term Whn}u&M^l^ has been taken to mean either "for his purpose" or "for its answer." The Hebrew word is hn\u&m^ ("answer") and not /u^m^l= ("purpose"). So the suffix likely refers to "everything" (lK)). 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.
16sn (16:4) 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.
17tn (16:5) Heb "an abomination of the LORD." The term hwhy ("the LORD") is a subjective genitive: "the LORD abhors."
18tn (16:5) Heb "every proud of heart." "Heart" is the genitive of specification; the phrase is talking about people who have proud hearts, whose ideas are arrogant. They set themselves presumptuously against God (e.g., 2 Chr 26:16; Ps 131:1; Prov 18:12).
19tn (16:5) Heb "hand to hand." This idiom means "you can be assured" (e.g., Prov 11:21).
20tc (16:5) The LXX 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." 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 Sirach (Proverbs, pp. 321-22).
sn (16:5) 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.
21sn (16:6) 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.
22tn (16:6) Heb "is atoned." The verb is from rp^K* I ("to atone; to expiate; to pacify; to appease") (HALOT 493-94). This root should not be confused with the identically spelled homonym rp^K* II ("to cover over") (HALOT 494-95). Atonement in the OT expiated sins, it did not merely cover them over. 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, p. 322). Genuine repentance, demonstrated by loyalty and truthfulness, appeases the anger of God against one's sin.
23tn (16:6) Heb "fear of the LORD." The term hwhy ("the LORD") functions as an objective genitive: "fearing the LORD."
24tn (16:6) Heb "turns away from."
25sn (16:6) The Hebrew word translated "evil" (r^u) 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.
26tn (16:7) Heb "a man."
27tn (16:7) 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 life style that is pleasing to God.
28tn (16:7) 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. McKane comments that the righteous have the power to mend relationships (Proverbs, p. 491) (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. This is workable, but in this passage it would seem God would do this through the pleasing life of the believer--it is part of God's plan.
29tn (16:7) Heb "even his enemies he makes to be at peace with him."
30sn (16:8) 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.
31sn (16:8) 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 (ANET, p. 422).
32tn (16:9) 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.
33tn (16:9) Heb "his way."
34tn (16:9) The verb /WK ("to establish; to confirm") with du^x^ ("step") means "to direct" (e.g., Ps 119:133; Jer 10:23). This contrasts what people plan and what actually happens--God determines that.
35sn (16:9) "Steps" is an implied comparison, along with "way," to indicate the events of the plan as they work out.
36tn (16:10) Heb "oracle" or "decision." The term <s#q# is used in the sense of "oracle; decision; verdict" (HALOT 1115-16). 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).
37tn (16:10) Heb "on the lips." The term "lips" is a metonymy of cause referring to what the king says--no doubt what he says officially.
38tn (16:10) Heb "his mouth." The term "mouth" is a metonymy of cause for what the king says: his pronouncements and legal decisions.
39sn (16:10) The second line gives the effect of the first: if the king delivers such oracular sayings (<s#q# [q@s#<], 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 (BDB). 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," Bib 61 (1980): 554-56.
40tn (16:11) 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 right (Lev 19:36; Deut 25:13). Shrewd people kept light and heavy weights to make dishonest transactions.
41tn (16:11) Heb "stones."
42sn (16:12) The "wickedness" mentioned here (uv^r\, r#v^u) 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.
43sn (16:12) The "throne" represents the administration, or the decisions made from the throne by the king, and so the word is a metonymy of adjunct.
44sn (16:12) McKane includes a lengthy discussion probing the parallel with Egyptian material where the king's throne was on a pedestal that portrayed the hieroglyph of Maat (justice or the divine order), indicating that the throne was founded on justice. Solomon likewise used pedestals (1 Kgs 10:18-20). The idea the proverb presents would not be very significant if it were written after the kingdom was destroyed, but if it comes from the golden age, from Solomon, then it was still credible.
45tn (16:13) The MT has the plural, even though the verb "loves" is masculine singular. The versions and a couple of Hebrew MSS read "a king."
46tn (16:13) Heb "lips of righteousness." 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."
47tn (16:13) The MT has the singular participle followed by the plural adjective (which is here a substantive). The editors of BHS wish to follow the versions in making the participle plural, "those who speak uprightly."
48sn (16:13) 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--the truth.
49sn (16:14) This proverb introduces the danger of becoming a victim of the king's wrath. 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.
50tn (16:14) The comparative "like" does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
51sn (16:14) 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," BASOR 95 [1944]: 25-30). If there is an allusion, it is ever so slight. The verse simply says that the king's wrath threatens death.
52tn (16:14) The verb is rP^K*, 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.
53tn (16:15) Heb "the light of the face of the king." This expression is a way of describing his brightened face, his delight in what is taking place. This would mean life for those around him.
sn (16:15) The proverb is the antithesis of 16:14.
54tn (16:15) Heb "cloud."
55tn (16:15) 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.
56tn (16:16) The form hn{q= is an infinitive; the Greek version apparently took it as a participle, and the Latin as an imperative--both working with an unpointed hnq, the letter h (he) being unexpected in the form if it is an infinitive construct (the parallel clause has tonq= for the infinitive, but the versions also translate that as either a participle or an imperative).
57tn (16:16) 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." Many commentaries consider it superfluous. NIV simply has "to choose understanding rather than silver!"
58sn (16:17) 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).
59tn (16:17) The form rWs 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.
60sn (16:17) The second half of the verse uses two different words for "guard"; this one is rx@n{--"the one who guards his way," and the first is rm@v)--"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.
61tc (16:17) The LXX 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 live will spare his mouth."
62sn (16:18) 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."
63tn (16:18) Heb "[is] before destruction."
64sn (16:18) Many proverbs have been written in a similar way to warn against the inevitable disintegration and downfall of pride. McKane records an Arabic proverb: "The nose is in the heavens, the seat is in the mire" (Proverbs, p. 490).
65tn (16:19) Heb "low of 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.
66tn (16:19) Heb "than to divide plunder." The word "plunder" implies that the wealth taken by the proud was taken violently and wrongfully--plunder or booty is usually taken in warfare. Whybray translates it with "loot" (Book of Proverbs, p. 95). The proud are in rebellion against God, overbearing and oppressive. One should never share the "loot" with them.
67tn (16:20) Heb "he who is prudent" or "he who deals wisely." It 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. Whybray sees a contrast here: "The shrewd man of business will succeed well, but the happy man is he who trusts the LORD" (Proverbs, p, 92). Synonymous parallelism is more appropriate.
68tn (16:20) Or "he who gives heed to a word," that is, instruction.
69tn (16:20) Heb "good."
70sn (16:20) One must resist the temptation to translate this word with "happy," for it 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).
71tn (16:20) Heb "and the one who trusts in the LORD--blessed is he."
72tn (16:21) Heb "wise of heart."
73tn (16:21) 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.
74tn (16:21) 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.
75tn (16:21) Heb "teaching" or "receptivity."
76tn (16:22) The noun lk@c@ ("prudence; insight") 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.
77tn (16:22) The comparative "like" does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
78tn (16:22) 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.
79tn (16:22) Heb "has it."
80tn (16:22) Heb "the discipline of fools [is] folly." The "discipline" (rs*Wm) in this proverb is essentially a requital for sin; 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.
81tn (16:23) Heb "makes wise his mouth," mouth being a metonymy of cause for what is said.
82sn (16:23) Those who are wise say wise things. It 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.
83tn (16:23) Heb "to his lips." The term "lips" functions as a metonymy of cause for what is said.
84tn (16:24) 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.
85sn (16:24) 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."
86tn (16:24) Heb "soul."
87sn (16:24) 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).
88tn (16:25) Heb "There is a way that is right before a man [to the face of a man]."
89tn (16:25) Heb "the ways of death." This proverb is identical to 14:12.
90tn (16:26) Heb "soul." The term vp#n\ here means "appetite," functioning as a metonymy; the "inner soul" of a person representing his appetite (BDB 660.5a) (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."
91sn (16:26) The word for "laborer" and "labors" emphasizes the drudgery and the agony of work (lm^u*). 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.
92tn (16:26) Heb "labors for him."
93tn (16:26) Heb "his mouth." The term "mouth" is a metonymy for hunger or eating. The idea is clear enough--the need to eat drives people to work.
94tc (16:26) The LXX has apparently misread WhyP! and inserted the idea of "ruin" for the laborer--"he drives away ruin." This influenced the Syriac to some degree; however, its first clause understood suffering instead of labor--"the person who causes suffering suffers."
sn (16:26) This theme is taught elsewhere (e.g., Eccl 6:7; Eph 4:28; 6:7; 2 Thess 3:10-12).
95tn (16:27) Heb "a man of belial." This phrase means "wicked scoundrel." The translation "worthless" has been given to the expression, but that is only part of it. The phrase includes deep depravity and wickedness (Toy, Proverbs, pp. 125-26).
96tn (16:27) Heb "digs up." He finds out about evil and brings it to the surface (Prov 26:27; Jer 18:20). What he digs up he spreads by speech.
97tn (16:27) Heb "on his lips." 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.
98sn (16:27) The simile stresses the devastating way that slander hurts people. McKane says that this one "digs for scandal and . . . propagates it with words which are ablaze with misanthropy" (Proverbs, p. 494).
99tn (16:28) Heb "a man of perverse things." 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).
100tn (16:28) The term [WLa^ refers to a "friend" or "an intimate associate." The word has other possible translations, including "tame" or "docile" when used of animals. Rashi 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.
101tn (16:29) Heb "man of violence." He influences his friends toward violence. The term sm*j* ("violence") often refers to sins against society, social injustices, and crimes.
102tn (16:29) 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.
103tn (16:29) Heb "not good." The expression "a way that is not good" is an example of tapeinosis--a deliberate understatement: it is terrible. This refers to crime and violence. The understatement is used not only to warn people away from villains and to remind them to follow a good path.
104sn (16:30) The participle hx#u) describes one as shutting his eyes. This could mean simply closing the eyes or winking. The proverb is saying that facial expressions often reveal if someone is plotting evil (e.g., 6:13-14).
105tn (16:30) The conjunction "and" does not appear in the Hebrew but is implied by the synonymous parallelism.
106tn (16:30) The participle Jr}q) indicates that the person involved is pinching, compressing, or biting his lips.
107tn (16:30) 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. BDB, however, classifies this use of the Piel as "to accomplish in thought" meaning "to determine" something (p. 474, 1f). In that case the two lines would have synonymous ideas, i.e., using facial expressions to plan evil actions.
108tn (16:31) The comparative "like" does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
109sn (16:31) The proverb presents the ideal, for it is not concerned with evil old people. The AV tried to qualify the interpretation by making the second half of the verse a conditional clause. The idea is acceptable, but unnecessary. 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.
110tn (16:31) Heb "it is found" or "it will be found."
111sn (16:31) 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.
112tn (16:32) One who is "slow to anger" is a patient person. This is explained further in the parallel line by the description of "one who rules his spirit" (ojWrB= lv@m)W), meaning "controls his temper." This means the person has the emotions under control and will not "fly off the handle" quickly.
113tn (16:32) Heb "spirit."
114tn (16:32) The phrase "is better than" does not appear in this line in the Hebrew text, but is implied by the parallelism.
115sn (16:32) 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.
116tn (16:33) 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."
sn (16:33) The proverb concerns the practice of seeking divine leading through casting lots. For a similar lesson, see Amenemope (18, 19:16-17, in ANET, p. 423).
117tn (16:33) Heb "all its decision."
118sn (16:33) The point concerns seeking God's will through the practice. The LORD gives guidance in decisions that are submitted to him.
1tn (17:1) 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.
2tn (17:1) The construction is "and quietness in it"; it functions as a circumstantial clause: "in which there is quietness" or "with quietness."
sn (17:1) The 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 they read it as "peace." Even if the fare is poor, this kind of setting is to be preferred.
3tn (17:1) The house is described as being full of "sacrifices of strife" (byr]-yj@b=z]). 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 abundant 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 the strife, or it could simply be attributive, a feast characterized by strife. Abundance often brings deterioration of moral and ethical standards as well as an increase in envy and strife.
4sn (17:2) 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.
5sn (17:2) The parallelism indicates that "ruling over" and "sharing in the inheritance" means that the disgraceful son will be disinherited.
6tn (17:2) Heb "son."
7tn (17:2) The form vyb!m@ is a Hiphil participle, modifying /b@. 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.
8tn (17:2) Heb "in the midst of the brothers."
9sn (17:3) The noun [r}x=m^ means "a place or instrument for refining." The related verb, which means "melt, refine, smelt," is used in scripture literally for refining and figuratively for the LORD's purifying and cleansing and testing people.
10tn (17:3) 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.
11sn (17:3) The term rWK describes a "furnace" or "smelting pot." It can be used figuratively for the beneficial side of affliction (Isa 48:10).
12tn (17:3) Heb "and."
13sn (17:3) The participle /j@B) ("tests") in this emblematic parallelism takes on the connotations of the furnace and the smelting pot. 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.
14tn (17:4) The Hiphil participle ur~m@ indicates one who is a doer of evil. The line will affirm that a person of this nature will eagerly listen to evil talk--it is part of his nature.
15tn (17:4) Heb "to the lip of evil." 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" means things that are said that destroy.
16tc (17:4) The verb /yz]m@ is from /yz] ("to feed"); therefore, the suggested emendation is to take it from /z\a) ("ear") as a denominative verb, "to give ear; to listen to." Two Hebrew MSS have this variant.
17sn (17:4) Wicked, self-serving people find destructive speech appealing. They should be rebuked and not tolerated (Lev 19:17).
18sn (17:5) The parallelism helps define the subject matter: the one who "mocks the poor" is probably "rejoicing [NIV gloats] over disaster." The poverty is hereby explained as a disaster that came to some. The topic is the person who mocks people by making fun of their disaster.
19sn (17:5) The Hebrew word translated "insults" ([r}j@, j@r@[) 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 (Toy, Proverbs, p. 337). 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, p. 187).
20tn (17:6) Heb "children of children [sons of sons]."
21tn (17:6) 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.
22sn (17:6) The metaphor signifies that grandchildren are like a crown, that they are the "crowning glory" of life as it were. The saying comes from a culture that places great importance on the family in society and that values its heritage.
23tn (17:6) The noun tr´a*p=T! means "beauty; glory" (BDB 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."
24tc (17:6) The LXX has inserted: "To the faithful belongs the whole world of wealth, but to the unfaithful not an obulus." It was apparently some popular sentiment.
tn (17:6) Heb "their fathers."
25tn (17:7) The word rt#y\ could be rendered either "arrogant" or "excellent," 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 reflect the idea of excellent, and makes a contrast: "words that are excellent do not fit a fool." The idea of arrogance (NIV) fits if it is taken in the sense of lofty, heightened, or excessive language.
26tn (17:7) "a lip of excess." The term "lip" is a metonymy for what is said.
27sn (17:7) The "fool" proper, described by the term lb*n´ (n´b*l), 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 fool spew out.
28tn (17:7) Heb "speech of falsehood."
29sn (17:7) This "ruler" is a gentleman with a code of honor, to whom truthfulness is second nature (McKane, Proverbs, p. 507). The word describes one as "inclined, generous, noble" (BDB 622). 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).
30tn (17:8) 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.
31tn (17:8) Heb "a stone of favors." The term dj^v) ("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 dj^v) 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."
32tn (17:8) Heb "in the eyes of its owner."
33tn (17:8) Heb "in all that he turns."
34sn (17:8) The proverb is a little troubling, but as Toy points out, the sage is merely affirming a point without making a comment--those who use bribery meet with widespread success (Proverbs, p. 341).
35tn (17:9) Heb "covers." How people respond to the faults of others reveals whether or not they have love. The contrast between one who "covers" (forgives) 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.
36sn (17:9) The participle vQ@b^m= means "seeks" in the sense of seeking to secure or procure or promote love. There can be no friendship without such understanding and discretion.
37sn (17:9) Plaut notes that harping on the past has destroyed many friendships and marriages (Proverbs, p. 188). And 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, p. 508-509).
38tn (17:10) Heb "goes in deeper." The verb tj@n´ "to go down; to descend" with the preposition B= (bet) means "to descend into; to make an impression on" someone.
39tn (17:10) The form is the Hiphil infinitive of hk*n´ with the comparative /m!. The word "fools" then would be an objective genitive--more than blows to/on a fool.
40sn (17:11) The proverb is set up in a cause and effect relationship. The cause is that evil people seek rebellion. The term Yr]m= means "rebellion." It is related to the verb hr´m* ("to be contentious; to be rebellious; to be refractory"). BDB translates the line "a rebellious man seeks only evil" (p. 598).
41tn (17:11) 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.
42sn (17:11) 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.
43tn (17:12) Heb "Let a man meet." The infinitive absolute vogP* ("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 the formula is not here.
44tn (17:12) The second colon begins with la^w+, "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]."
45tn (17:12) 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.
46sn (17:12) 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 Alden comments, "Consider meeting a fool with a knife, or gun, or even behind the wheel of a car" (Proverbs, p. 134). See also E. Loewenstamm, "Remarks on Proverbs 17:12 and 20:27," VT 37 (1967): 221-24.
47tn (17:13) The sentence begins with the participle byv!m@ ("the one who repays"). The whole first colon may be taken as an independent nominative absolute, with the formal sentence to follow. Some translations have made the first colon a condition by supplying "if."
48tn (17:13) The verb vWm 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.
49sn (17:13) The verse does not explain whether God will turn evil back on him directly or whether people will begin to treat him as he treated others.
50tn (17:14) Heb "the beginning of a quarrel."
51tn (17:14) The verse simply begins with "letting out water." This phrase is a metaphor, but most translations have made it a simile. Whybray takes it literally and makes it the subject of the clause: "stealing water starts a quarrel" (Book of Proverbs, p. 100). The verb more likely means "let out, set free" and not steal, for which idea there are clearer words. The image is of a small leak that starts to spurt out water. The problem will get worse if it is not stopped. So is strife like that.
tc (17:14) The LXX has "The outpouring of words is the beginning of strife." This would make it a warning against thoughtless talk.
52tn (17:14) The temporal clause is formed with the prepositional "before," the infinitive construct, and the following subjective genitive. The verb ulg means "to expose; to lay bare," and in the Hitpael "to disclose oneself; to break out."
53tn (17:15) Heb "justifies the wicked and condemns the righteous." The first colon uses two Hiphil participles, qyD]x=m^ and u~yv!r+m^. 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.
54tn (17:15) Heb "an abomination of the LORD."
55tn (17:16) Heb "why this?" The term hZ\ is an enclitic use of the demonstrative pronoun for emphasis: "why ever" would this happen?
56sn (17:16) 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.
57tn (17:16) Heb "there is no heart."
58sn (17:16) 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, p. 505).
59sn (17:17) The verse uses synonymous parallelism, so "friend" and "relative" are equated. Some will take the verse with antithetical parallelism; 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, p. 189).
60tn (17:17) Heb "a brother."
61tn (17:17) 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.
62tn (17:18) Heb "heart."
63tn (17:18) The phrase "in pledge" is supplied for the sake of clarification.
64tn (17:18) The line uses the participle br}u) with its cognate accusative hB*r|u&, "who pledges a pledge."
65sn (17:18) It is foolish to pledge security for someone's loans (e.g., Prov 6:1-5).
66tn (17:19) There is some ambiguity in the first line: "the one who loves transgression the one who loves a quarrel." 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.
67sn (17:19) 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 (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). Toy wishes to emend ojt=P! ("his gate") to wyP! ("his mouth"); but that is unnecessary since the idea can be obtained by interpretation.
68sn (17:20) 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.
69tn (17:20) The phrase "does not find good" is a figure (tapeinosis) meaning, "will experience calamity." The perverted can expect trouble ahead.
70tn (17:20) Heb "tongue."
71sn (17:21) Here the Hebrew terms lys!K= (K=s!l) and lb*n´ (n´b*l) 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.
72tn (17:21) The form simply means "bears" or "gives birth to," but since it is masculine it would probably be rendered "fathers." The NIV interprets: "To have a fool for a son." The form for "fool" is masculine, but the verse does not limit the idea to a son. "To beget" (archaic), "to father," "to bring forth," "to give birth to" all could work.
73tn (17:21) The phrase "does so" is supplied for the sake of clarification.
74sn (17:21) Parents, who had hoped for children who would be a credit to the family, find only bitter disappointment.
75sn (17:22) Heb "a heart of rejoicing." This attributive genitive refers to the mind or psyche. A happy and healthy outlook on life brings healing.
76tc (17:22) The word "healing" is a hapax legomenon, and so some have suggested changes, such as to Arabic jihatu ("face") or to hY´w]G+ ("body") as in the Syriac and the Targum. But the MT makes sense as it is.
tn (17:22) Heb "it causes good a healing." This means it prospers healing.
77sn (17:22) The "crushed spirit" refers to one who is depressed. "Crushed" is figurative (an implied comparison) for the idea that one's psyche or will to go on is beaten down by circumstances.
78sn (17:22) 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).
79sn (17:23) The fact that the "gift" is given secretly (Heb "from the bosom" [qyj@m@]) indicates that it was not proper.
80tn (17:23) The form toFh^l= is the Hiphil infinitive construct of hf*n´, meaning "to thrust away," i.e., to pervert. This purpose clause clarifies that the receiving of the gift is for evil intent.
81tn (17:24) The verse begins with /yb!m@ yn}P=-ta#, "before the discerning" or "the face of the discerning." The particle ta# here is simply drawing emphasis to the predicate (Waltke-O'Connor, Hebrew Syntax, 182-183). The NIV renders it "A discerning man keeps wisdom in view."
82tn (17:24) The term "run" does not appear in the Hebrew text, but is supplied for the sake of clarification.
83sn (17:24) To say that the eyes of the fool are on the end of the earth means that he has no power to concentrate and cannot fix attention on anything. The language is hyperbolic.
84sn (17:25) The noun means "vexation, anger, grief."
85tn (17:25) 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."
sn (17:25) The proverb is similar to v. 21, 10:1, and 15:20.
86tn (17:26) Heb "not good." This is an example of tapeinosis--an understatement that implies the worst case scenario: "it is terrible."
87sn (17:26) The verb vn~u*, here a Qal infinitive construct, properly means "to fine," but taken here as "to punish" in general. The infinitive functions as the subject of the clause.
88tn (17:26) The form is the Hiphil infinitive construct from hk*n´ ("to strike; to smite"). It could here refer to public beatings.
89tn (17:26) Heb "[is] against uprightness." The expression may be rendered "contrary to what is right."
sn (17:26) 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.
90tn (17:27) Heb "the one knowing knowledge." The cognate accusative underscores the meaning of the participle--this is a truly knowledgeable person.
91sn (17:27) The participle Ec@oj means "withholds; restrains; refrains; spares; holds in check," etc. One who has knowledge speaks carefully.
92tn (17:27) Heb "cool of spirit." This genitive of specification describes one who is calm, unruffled, even-tempered; he is composed.
93tn (17:28) The imperfect tense here denotes possibility: one who holds his tongue [may be considered] discerning.
94tn (17:28) 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. Kidner says that a fool who takes this advice is no longer a complete fool (Proverbs, p. 127). He does not, of course, become wise--he just hides his folly.
1tn (18:1) The Niphal participle functions substantively and has a reflexive nuance: "one who has separated himself." He is not merely anti-social; he is a problem for society since he will defy sound judgment. The Mishnah uses the verse to teach the necessity of being part of a community because people have social responsibilities and need each other (Aboth 2:4).
2tc (18:1) The MT has "seeks [his own] desire[s]." The translation in the LXX represents a Hebrew Vorlage of hn´a&t)l= instead of hw´a&t^l=; this could be translated "seeks his own occasion," that is, "his own pretext" (Toy, Proverbs, p. 354). The MT makes sense as it stands and the emendation seems unnecessary.
3tn (18:1) Heb "breaks out." He breaks out in contention against sound judgment. He is in opposition to society (e.g., Prov 17:14; 20:3).
4sn (18:2) This expression forms an understatement (tapeinosis); the opposite is the point--he detests understanding or discernment.
5tn (18:2) The Hitpael infinitive construct toLG~t=h!B= functions nominally as the object of the preposition. The term means "reveal, uncover, betray." So the fool takes pleasure "in uncovering" his heart.
6tn (18:2) Heb "his heart." This is a metonymy meaning "what is on his mind." This kind of person is in love with his own ideas and enjoys spewing them out (McKane, Proverbs, p. 515). It is the kind of person who would ask a question, not to learn, but to show everyone how clever he is.
7tc (18:3) The MT has "a wicked [person]." Many commentators emend the text to uv^r\ ("wickedness") which makes better parallelism with "shame" (McKane, p. 521; Scott, p. 112; Toy, p. 355). However, there is no external evidence for this emendation.
8sn (18:3) "Contempt" (zWB) accompanies the wicked; "reproach" (hP*r+j#) goes with shame. This reproach refers to the critical rebukes and taunts of the community against a wicked person.
9tn (18:3) The term "comes" does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
10tn (18:4) 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.
11sn (18:4) The metaphor "deep waters" indicates either that the words have an inexhaustible supply or that they are profound.
12tn (18:4) There is debate about the nature of the parallelism between 4a and in this vers 4b. The major options are: (1) synonymous parallelism, (2) antithetical parallelism (e.g., NIV) or (3) formal parallelism. Normally a vav 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 verse elsewhere describe the wise.
13sn (18:4) 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.
14tn (18:4) The comparative "like" does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
15sn (18:4) The point of this metaphor is that the wisdom is a continuous source of refreshing and beneficial ideas.
16tn (18:5) Heb "not good." This is a deliberate understatement (tapeinosis) to emphasize a worst case scenario: "it is terrible!"
17tn (18:5) The idiom "lifting up the face of" (yn}P= ta@c=) means to show partiality in decisions (e.g., Deut 10:17; Mal 2:9). The verbal form is the Qal infinitive construct from acn, which functions as the subject of the clause.
18tn (18:5) Heb "to turn aside." The second half of the verse may illustrate this reprehensible action. The Hiphil infinitive construct toFh^l= may serve either as result or epexegetical infinitive. It is either "showing partiality...so that the righteous are turned away," or "showing partiality...by turning the righteous away." The second is perhaps better. Depriving the innocent of their rights is a perversion of justice.
19sn (18:6) The "lips" is a metonymy of cause, meaning what the fool says. The "mouth" in the second colon is likewise a metonymy..
20sn (18:6) "Strife" is a metonymy of cause, it is the cause of the blows; "blows" in the second colon is the metonymy of effect, they are the effect of the strife. The two together give the whole picture.
21tn (18:6) Heb "calls for." This is personification: what the fool says "calls for" a beating. The fool deserves a beating, but does not actually request it.
22tn (18:6) Heb "blows." This would probably be physical beatings, either administered by the father or by society (e.g., also 19:25; Ps 141:5).
23tn (18:7) Heb "his soul."
sn (18:7) 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.
24tn (18:8) Or, "slanderer."
25tn (18:8) The word <ym!h&l^t=m!K= occurs only here. It is related to a cognate verb meaning "to swallow greedily." Earlier translations took it from a Hebrew root <l^h* (see the word toml%h&m^l= in v. 6) meaning "wounds." But the translation of "choice morsels" fits the idea of gossip better.
26tn (18:8) Heb "they go down [into] the innermost arts of the belly." When the tasty bits of gossip are received, they go down like delicious food--into the innermost being. Whybray says, "There is a flaw in human nature that assures slander will be listened to" (Book of Proverbs, p. 105).
27tn (18:9) Heb "Also, the one who." Many commentators and translators omit the word.
28tn (18:9) The form hP#r~t=m! 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.
29sn (18:9) These two troubling types are closely related.
30tn (18:9) Heb "possessor of destruction." This idiom means "destroyer."
31sn (18:10) 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.
32tn (18:10) The comparative "like" does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
33tn (18:10) Heb "a tower of strength." The metaphor "strong tower" indicates that God is a secure refuge. The figure is qualified in the second colon.
34sn (18:10) The metaphor of "running" to the LORD refers to a whole-hearted and unwavering trust in God's protection (e.g., Isa 40:31).
35tn (18:10) Heb "is high" or "is inaccessible." This military-type expression stresses the effect of the trust--security, being out of danger (see HALOT 1305). Other scriptures will supply the ways that God actually protects people who trust him.
36sn (18:11) This proverb forms a contrast with the last. The rich, unlike the righteous, trust in wealth and not in God.
37tn (18:11) The comparative "like" does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
38tn (18:11) Heb "his."
39tn (18:11) Heb "city of his strength." This term refers to their place of refuge, what they look to for security and protection in time of trouble.
40tc (18:11) The MT reads otyK!c=m^B= ("in his imaginations"). The LXX, Targum, and the Latin reflect otK*c%m=B! ("like a fence [or, high wall]") that is, wealth provides protection. The MT reading, on the other hand, suggests that this security is only in the mind.
tn (18:11) 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 otyK!c=m^B= ("in his imaginations") indicates that this is a futile place of refuge.
41sn (18:12) 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.
42tn (18:12) Heb "[is] before honor."
43sn (18:12) The way to honor is through humility (e.g., Prov 11:2; 15:33; 16:18). The exaltation of Jesus provides the classic example (Phil 2:1-10).
44tn (18:13) Heb "returns a word."
45sn (18:13) 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 Mishnah lists this as the second characteristic of the uncultured person (Aboth, 5:7).
46tn (18:13) Heb "it is folly to him and shame." The verse uses formal parallelism, with the second colon simply completing the thought of the first.
47tn (18:14) 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.
48sn (18:14) This is a rhetorical question, asserting that very few can cope with depression.
49sn (18:14) The figure of a "crushed 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.
50tn (18:15) Heb "discerning heart." The term "heart" is a synecdoche of part (= heart) for the whole (= person). 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.
51tn (18:15) 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. Kidner says, "Those who know most know best how little they know" (Proverbs, p. 129).
52sn (18:15) 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.
53sn (18:16) The Hebrew term translated "gift" is a more general term than "bribe" (dj^v)), 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 says that a gift can expedite matters.
54sn (18:16) The two verbs here show a progression, helping to form the synthetic parallelism. The gift first "makes room" (byj!r+y~) for the person, that is, extending a place for him, and then "ushers him in" (WNj@n+y~) among the greats.
55tn (18:17) Heb "in his legal case."
56tn (18:17) The term "seems" does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.
57tn (18:17) Heb "his neighbor."
58tn (18:17) The Kethib is the imperfect ab)y´, and the Qere is the conjunction with the participle/perfect tense form ab*W. The latter is reflected in most of the versions. There is not an appreciable difference in the translations, except for the use of the conjunction.
59sn (18:17) 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 rq^h* (h*q^r, translated "cross-examines") is used for careful, diligent searching and investigating to know something (e.g., Ps 139:1).
60tn (18:18) Heb "casting the lot." Because many modern readers are not familiar with the ancient practice of casting lots, the modern image of the coin toss to decide an issue has been employed in the translation. To use the translation "Throwing dice ends disputes" in this context could be misunderstood to mean "participating in a game of dice ends disputes."
61tn (18:18) The verb tyB!v=y~ is the Hiphil imperfect from tb^v*, meaning "to cause to cease; to bring to an end; to end." 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.
62tn (18:18) Heb "makes a separation" or "decides." In 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.
63tn (18:18) The word is the adjective, "mighty," used here substantivally as the object of the preposition.
64tn (18:19) The Niphal participle from uv^P* modifies "brother": a brother transgressed, offended, sinned against.
65tc (18:19) The LXX 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 BHS propose u~yv!om instead of uv*p=n] (so also the other versions and the RSV). But since both lines use the comparison with a citadel (fortified/barred), the antithesis is problematic.
tn (18:19) The phrase "is harder to reach" is supplied in the translation on the basis of the comparative /m!. It is difficult to get into a fortified city; it is more difficult to reach an offended brother.
66sn (18:19) 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.
67sn (18:20) 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.
68tn (18:20) Heb "his midst." This is rendered "his stomach" because of the use of ub^c* ("to be satisfied; to be sated; to be filled"), which is usually used with food. Productive speech is not just satisfying--it meets the basic needs of life. There is a practical return for beneficial words.
69tn (18:21) Heb "in the hand of."
70sn (18:21) What people say can lead to life or death. The Midrash 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.
71tn (18:21) 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 "eating the fruit" is an implied comparison; it means accept the consequences of loving to talk.
72tn (18:22) The verb ax*m* (translated "finds") is used twice in the first colon. It is paralleled by the verb qWP (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.
73tn (18:22) Heb "good." The term bof ("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.
74tn (18:22) Heb "what is pleasant." The noun /oxr´ ("what is pleasing") is often interpreted in a religious-theological sense here: "receives favor from the LORD." However, this term is probably referring to the pleasure that a person enjoys in marriage, so it should be understood in a non-religious, marital sense: "pleasure" (e.g., Esth 1:8) (HALOT 3:1).
sn (18:22) The parallelism is formal; the second line of the verse continues the first but explains it further: finding a mate is the sign of favor from God.
75tc (18:22) The LXX 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."
76tn (18:23) Heb "speaks supplications." The poor man has to ask for help because he has no choice. The Hebrew term /Wnj&T^ is a "supplication for favor" (related to the verb /n~j*, "to be gracious; to show favor"). So the poor man speaks, but what he speaks is a request for favor.
77sn (18:23) 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.
78tc (18:24) The construction is "a man of friends," meaning a man who has friends (a genitive of the thing possessed). Toy, however, suggests reading vy} instead of vya!, along with some of the Greek MSS, the Syriac, and the Targums. It would then say "there are friends" who are unreliable (Proverbs, p. 366). However, the MT should be retained here.
79tn (18:24) The text simply has u~u@r)t=h!l=, which means "for being crushed" or "to be shattered" (but not "to show oneself friendly" as in the KJV). 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 (with the result that he may be crushed by them").
1sn (19:1) People should follow honesty even if it leads to poverty (e.g., Prov 18:23; 19:22).
2tn (19:1) Heb "lips." The term "lips" is a metonymy for what one says with his lips. The expression "perverse in his lips" refers to speech that is morally perverted. Some medieval Hebrew MSS and the Syriac and Targum have "his ways" rather than "his lips" (e.g., Prov 28:6).
3tc (19:1) The Syriac and Targum read "rich" instead of MT "fool." This makes tighter antithetical parallelism than MT. However, MT makes sense as it stands; this is an example of metonymical parallelism. The MT reading is also supported by the LXX. The Hebrew construction uses aWhw+, "and he [is]," before "fool." This may be rendered "one who is perverse while a fool" or "a fool at the same time."
4tn (19:2) Heb "not good." This is a tapeinosis (a deliberate understatement to emphasize a worst case scenario): "it is dangerous!"
5tn (19:2) The interpretation of this line depends largely on the meaning of vp#n\ (n\p#v) which has a broad range of meanings: (1) the breathing substance of man, (2) living being, (3) life, (4) person, (5) seat of the appetites, (6) seat of emotions and passions, (7) activities of intellect, emotion and will, (8) moral character, etc. (BDB 659-61). In light of the synonymous parallelism, the most likely nuance here is "zeal, passion" (HALOT 713.8). NIV takes the word in the sense of "vitality" and "drive"--"it is not good to have zeal without knowledge."
6tn (19:2) Heb "not good." This is a tapeinosis (a deliberate understatement to emphasize a worst case scenario): "it is terrible!"
7tn (19:2) Heb "he who is hasty with his feet." The verb JWa means "to be pressed; to press; to make haste." The verb is followed by the preposition B= (bet) which indicates that with which one hastens--his feet. The word "feet" is a synecdoche of part for the whole person--body and mind working together.
8tn (19:2) Heb "misses the goal." The participle af@oj can be translated "sins"; but in this context it refers only to actions without knowledge, which could lead to sin, or could lead simply to making poor choices. The basic meaning of the verb is "to miss a goal or the way." Kidner says, "How negative is the achievement of a man who wants tangible and quick rewards"--he will miss the way (Proverbs, p. 132).
9tn (19:3) Heb "the folly of a man."
10tn (19:3) The verb [l^s* normally means "to twist; to pervert; to overturn," but in this context it means "to subvert" (BDB 701). Greenstone comments: "Man's own failures are the result of his own folly and should not be attributed to God" (Proverbs, p. 201).
11tn (19:3) The clause begins with vav on the non-verb phrase "against the LORD." While clause structure and word order is less compelling in a book like Proverbs, this fits well as a circumstantial clause giving concession.
12sn (19:3) The "heart raging" is a metonymy of cause (or adjunct); it represents the emotions that will lead to blaming God for the frustration. Genesis 42:28 offers a calmer illustration of this as the brothers ask what God was doing to them.
13tn (19:4) The Niphal imperfect probably should be taken in the passive sense (the poor person is deserted by his "friend") rather than as a direct middle (the poor person deserted his friend).
14sn (19:4) This proverb simply makes an observation on life: people run after wealthy folk, but the poor are deserted even by friends, perhaps hoping that they can gain something from the rich, and fearing that the poor will try to gain something from them.
15tn (19:5) Heb "a witness of lies." This expression is an attributive genitive: "a lying witness." This is paralleled by "the one who pours out lies."
16tn (19:5) Heb "will not escape." The proverb is a general statement, because on occasion there are false witnesses who go unpunished in this life (e.g., Prov 6:19; 14:5, 25; 19:9). The Talmud affirms, "False witnesses are contemptible even to those who hire them" (b. Sanhedrin 29b).
17sn (19:6) The verb WLj^y+ is a Piel imperfect of hl? meaning "to seek favor; to entreat favor; to mollify; to appease." It literally means making the face of someone sweet or pleasant, as in stroking the face. To entreat the favor of someone is to induce him to show favor; the action aims at receiving gifts, benefits, or any other kind of success. It is often used as a word for prayer when God is the one being sought; here it is the prince who can give favors.
18tn (19:6) Heb "the face of a generous man." The term "face" is a synecdoche of part (= face) for the whole (= person).
19sn (19:6) The proverb acknowledges the fact of life; but it also reminds people of the value of gifts in life, especially in business or in politics.
20tn (19:6) Heb "a man of gifts." This could be (1) attributive genitive: a man characterized by giving gifts or (2) genitive of object: he gives gifts (Waltke-O'Connor, Hebrew Syntax, 146).
21tn (19:7) Heb "brothers."
22tn (19:7) Heb "hate him." The verb an}c* may be nuanced "reject" here (metonymy of effect). The kind of "dislike" or "hatred" family members show to a poor relative is to have nothing to do with him. If relatives do this, "how much more" his friends!
23tn (19:7) The direct object "them" does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.
24tn (19:7) Heb "not they." The last line of the verse is problematic. The preceding two lines are loosely synonymous in their parallelism, but the third adds something like: "he pursues [them with] words, but they [do] not [respond]." Some simply say it is a corrupt remnant of a verse and beyond restoration. The basic idea does make sense, though. The idea of his family and friends rejecting him tells how superficial they are, and how they make themselves scarce. Since they are far off, he has to look for them "with words" (adverbial accusative), that is, send word for help. But they are nowhere to be found. The LXX reads "will not be delivered" in place of "not they"--clearly an attempt to make sense out of the cryptic phrase, and, in the process, show evidence for that text.
25tn (19:8) Heb "heart." This refers to a mind that works (e.g., Prov 7:7; 9:4).
26tn (19:8) Heb "his own soul." The expression "loves his soul" means that he is paying attention to his needs or taking care of his life. This expression works with its parallel to provide the whole idea: "loving the soul" is the metonymy of the cause for prospering, and "prospering" is the metonymy of the effect (of loving).
27tn (19:8) Heb "finds good." The MT reads ax)m=l!, a Qal infinitive construct. The LXX (as well as the other major early versions) renders it as a future, which reflects a Vorlage of ax*m=y]. The infinitive is used here in a modal sense, meaning "is destined to" or "is certain of" finding good in life.
28tn (19:9) Heb "breathes out lies."
29sn (19:9) The verse is the same as v. 5, except that the last word changes to the verb "will perish."
30tn (19:10) The form hw\an´ is an adjective meaning "seemly; comely" in the older translations, "fitting; appropriate" in more recent ones. The verbal root hon only occurs in the Pilel stem; but it also has the basic meaning of "being fitting; being comely." In this sentence the form is a predicate adjective.
31sn (19:10) The verse is simply observing two things that are misfits. It is not concerned with a fool who changes and can handle wealth, or a servant who changes to become a nobleman. It is focused on things that are incongruous.
32sn (19:10) In the ancient world the prince would be trained for his rule (hence, one of the original purposes of Proverbs). A slave ruling over princes would be arrogant and cruel, or foolish and unwise. For other unbearable things, e.g., 11:22; 17:7; 26:1; and 30:21-23.
33tn (19:11) Or, "prudence," the successful use of wisdom in discretion.
34tn (19:11) The Hiphil perfect of Er~a* ("to be long") means "to make long; to prolong." Patience and slowness to anger lead to forgiveness of sins.
35sn (19:11) "Glory" signifies the idea of beauty or adornment. Kidner explains that such patience "brings out here the glowing colours of a virtue which in practice may look drably unassertive" (Proverbs, p. 133).
36tn (19:11) Heb "to pass over." The infinitive construct rb)u& functions as the formal subject of the sentence. This clause provides the cause, whereas the former gave the effect--if one can pass over an offense there will be no anger.
sn (19:11) McKane says, "The virtue which is indicated here is more than a forgiving temper; it includes also the ability to shrug off insults and the absence of a brooding hypersensitivity.... It contains elements of toughness and self-discipline; it is the capacity to stifle a hot, emotional rejoinder and to sleep on an insult" (Proverbs, p. 530).
37sn (19:12) The verse contrasts the "rage" of the king with his "favor" by using two similes. The first simile presents the king at his most dangerous--his anger (e.g., 20:2; Amos 3:4). The second simile presents his favor as beneficial for life (e.g., 16:14-15; 28:15).
38tn (19:12) Heb "is a roaring like a lion."
39sn (19:12) The proverb makes an observation about a king's power to terrify or to refresh. It advises people to use tact with a king.
40tn (19:13) Heb "a foolish son."
41tn (19:13) Heb "the contentions of a wife." The genitive could be interpreted as source or subjective genitive--she is quarreling; or it could be a genitive of specification, making the word "contentions" a modifier.
42tn (19:13) Heb "is a constant dripping." The term "like" does not appear in the Hebrew but is supplied in the translation for the sake of clarity. The metaphor pictures water dropping (perhaps through the roof) in a continuous flow: it is annoying and irritating (e.g., Prov 27:15-16).
43tc (19:13) The LXX makes this moralistic statement for 13b: "vows paid out of hire of a harlot are not pure." It is not based on the MT and attempts to reconstruct a text using this have not succeeded.
44tn (19:14) Heb "inheritance of fathers."
45tn (19:14) Heb "a prudent wife." This describes a wife who has a skillful use of knowledge and discretion that proves to be successful. This contrasts with the preceding verse. The proverb is not concerned about unhappy marriages or bad wives; it simply affirms that when it works out well one should credit it as a gift from God.
46tn (19:15) Heb "causes to fall, casts."
47sn (19:15) The word hm*D}r+T^ can refer to a physical "deep sleep" (e.g., Gen 2:21; Jonah 1:5, 6); but it can also be used figuratively for complete inactivity, as other words for "sleep" can. Here it refers to lethargy (Whybray) or debility and morbidness (Greenstone).
48tn (19:15) The expression hY´m!r+ vp#n\w+ can be translated "the soul of deceit" or "the soul of slackness." There are two identical feminine nouns, one from the verb "beguile," and the other from a cognate Arabic root "grow loose." The second is more likely here in view of the parallelism (although NIV translates it "a shiftless man"). One who is slack, idle, will go hungry.
49sn (19:15) The two lines are related in a metonymical sense: "deep sleep" is the cause of going hungry, and "going hungry" is the effect of deep sleep.
50tn (19:16) The verb rm^v* is repeated twice in this line but with two different senses, creating a polysemantic wordplay: "he who obeys/keeps (rm@v)) the commandment safeguards/keeps (rm@v)) his life."
51sn (19:16) The expression his ways could refer either to the conduct of the individual himself, or to the commandments as the LORD's ways. If the latter is the case, then the punishment is more certain.
52tc (19:16) The Kethib is tm%wy´, "will be put to death," while the Qere reads tWmy´ ("will die"). The Qere is the preferred reading.
53sn (19:17) The participle /n}oj ("shows favor to") is related to the word for "grace." The activity here is the kind favor shown poor people for no particular reason and with no hope of repayment. It is an act of grace.
54tn (19:17) The form hw}l=m^ is the Hiphil participle from hw´l* in construct; it means "to cause to borrow; to lend." The expression here is "lender of the LORD." He becomes the creditor of God.
55tn (19:17) Heb "he." The antecedent of the 3ms pronoun is "the LORD" in the preceding line.
56sn (19:17) The promise of reward does not necessarily mean that he will get money back; the rewards in Proverbs involve life and prosperity in general.
57tn (19:17) Heb "and his good deed will repay him." The word olm%G+ could be (1) the subject or (2) part of a double accusative of the verb. Seeing it as part of the double accusative makes better sense, for then the subject of the verb is God. How "his deed" could repay him is not immediately obvious.
58tn (19:18) Some commentators wish to translate this clause "while there is hope," meaning while he is young and easily guided. But the MT is a causal clause.
59tn (19:18) The expression "do not lift up your soul/life" to his death may mean "do not set your heart" on it; or it may mean "do not be a willing partner." He is to discipline a child, but he is not to take it to the extreme and destroy or kill the child.
60tn (19:18) The Hiphil infinitive construct otym!h& means "taking it to heart" in this line. The traditional rendering was "and let not your soul spare for his crying." This involved a different reading than "causing his death" (Greenstone, Proverbs, pp. 206-207).
61sn (19:19) The word means "indemnity, fine"; it appears that the trouble could be legal, and the angry person has to pay for it.
62sn (19:19) The second colon of the verse is very difficult and there have been many proposals. It has been rendered: "If you save [your enemy], you will add [good to yourself]," or "If you save [your son by chastening], you may continue [chastisement and so educate him]," or "If you deliver him [by paying the fine for him], you will have to do it again," or "If you save him [this time], you will have to increase [the punishment later on]." As is obvious, all such attempts have to supply a good deal.
63sn (19:20) The advice is in all probability the teachings of the sages that will make one wise.
64tn (19:20) The proverb is one continuous thought, but the second half of the verse provides the purpose for the imperatives of the first half.
65tn (19:20) The imperfect tense has the nuance of "final imperfect" in a purpose clause, and so is translated "may become wise."
66tn (19:20) Heb "become wise in your latter end," which could obviously be misunderstood.
67sn (19:21) The "plans" (from the Hebrew verb bv^j* [j*v^b], "to think; to reckon; to devise") in the human heart are many. But only those which God approves will succeed.
68tn (19:21) Heb "in the heart of a man." Here "heart" is used for the seat of thoughts, plans, and reasoning, so the translation "mind" has been used. In contemporary English "heart" is more often associated with the seat of emotion.
69tn (19:21) Heb "but the counsel of the LORD, it will stand." The construction draws attention to the "counsel of the LORD"; it is an independent nominative absolute, and the resumptive independent pronoun is the formal subject of the verb.
70tn (19:21) The antithetical parallelism pairs "counsel" with "plans." "Counsel of the LORD" (hwhy tx^u&) is literally "advice" or "counsel" with the connotation of "plan" in this context.
sn (19:21) The point is that the human with many plans is uncertain, but the LORD with a sure plan gives correct counsel.
71tn (19:22) Heb "the desire of a man." The noun in construct is tw~a&T^, "desire [of]." Here it refers to "the desire of a man [= person]." Two problems surface here, the connotation of the word and the kind of genitive. "Desire" can also be translated "lust," and so Greenstone has "The lust of a man is his shame" (Proverbs, p. 208). But the sentence is more likely positive in view of the more common uses of the words. "Man" could be a genitive of possession or subjective genitive--the man desires loyal love. It could also be an objective genitive, meaning "what is desired for a man." The first would be the more natural in the proverb, which is showing that loyal love is better than wealth.
72tn (19:22) Heb "[is] his loyal love."
73sn (19:22) The second half of the verse presents the logical inference: the liar would be without "loyal love" entirely, and so poverty would be better than that this. A poor person who wishes to do better is better than a person who makes promises and does not keep them.
74tn (19:23) Heb "the fear of the LORD." This expression features an objective genitive: "fearing the LORD."
75tn (19:23) The term "leads" does not appear in the Hebrew but is supplied in the translation for the sake of clarity and style.
76sn (19:23) "Life" is probably a metonymy of subject for blessings and prosperity in life. The plural form often covers "lifetime."
77tn (19:23) The subject of this verb is probably the one who fears the LORD and enjoys life. So the proverb uses synthetic parallelism; the second half tells what this life is like--it is an abiding contentment that is not threatened by calamity.
78tn (19:23) Heb "he will not be visited." The verb dq^P* is often translated "visit." It describes intervention that will change the destiny. If God visits it means he intervenes to bless or to curse. To be "visited by trouble" means that calamity will interfere with the course of life and change the direction or the destiny. So it is not a minor trouble that one might briefly experience. A life in the LORD cannot be disrupted by such major catastrophes that would alter one's destiny.
79sn (19:24) This humorous portrayal is an exaggeration; but the point is that laziness can overcome hunger. It would have a wider application for anyone who would start a project and then lack the interest or energy to finish it (Whybray, Book of Proverbs, p. 111). Ibn Ezra proposes that the dish was empty, because he was too lazy to provide for himself.
80tn (19:25) The Hiphil imperfect hK#T^ (T^K#h) is followed by another imperfect. It could be rendered: "strike a scorner [imperfect of instruction] and a simpleton will become prudent." But the first of the parallel verbs can also be subordinated to the second as a temporal or conditional clause.
81sn (19:25) Different people learn differently. There are three types in this proverb: the scorner with a closed mind, the simpleton with an empty mind, and the discerning with an open mind (Kidner, Proverbs, p. 135). The simpleton learns by observing a scoffer punished, even though the punishment will have no effect on the scoffer..
82sn (19:25) The word is related to "shrewdness" (cf. 1:4). The simpleton will learn at least where the traps are and how to avoid them.
83tn (19:25) The second half begins with j~yk!oh, the Hiphil infinitive construct. This parallels the imperfect tense beginning the first half; it forms a temporal or conditional clause as well, so that the main verb is "he will understand."
sn (19:25) The discerning person will learn from verbal rebukes. The contrast is caught in a wordplay in the Midrash: "For the wise a hint [r'mizo], for the fool a fist [kurmezo]" (Mishle 22:6).
84tn (19:26) The construction joins the Piel participle dD\v^m= ("one who robs") with the Hiphil imperfect j~yr]b=y~ ("causes to flee"). The imperfect given a progressive imperfect nuance matches the timeless description of the participle as a substantive.
85sn (19:26) "Father" and "mother" here represent a stereotypical word pair in the book, rather than describing separate crimes against each individual parent. Both crimes are against both parents.
86tn (19:26) The translation of "child" does not fit the activities of this verse and so "son" is retained. Besides, in the ancient world a "son" was more likely than a daughter to do this. It may reflect his wanting to take over his father's lands prematurely.
87tn (19:27) Heb "Stop listening...!" The infinitive construct u~m)v=l! functions as the direct object of the imperative: "stop heeding [or, listening to]." Of course in this proverb that shows the consequences of doing so, this is irony. The sage is instructing not to stop. The conditional protasis construction does not appear in the Hebrew but is supplied in the translation.
88tn (19:27) The second line has an infinitive construct togv=l!, meaning "to stray; to go astray; to err." It indicates the result of the instruction--stop listening, and as a result you will go astray. The LXX took it a differently: "A son who ceases to attend to discipline is likely to stray from words of knowledge." RSV sees the final clause as the purpose of the instructions to be avoided: "do not listen to instructions to err."
89sn (19:28) The description of crooked or corrupt witnesses in Hebrew is lu^Y~l!B= du@ ("a witness who is worthless and wicked"). Such are witnesses who willfully distort the facts and make a mockery of the whole legal process.
90tn (19:28) The parallel line says the mouth of the wicked "gulps down" or "swallows" (uL^b^y+) iniquity. The verb does not seem to fit the line (or the proverb) very well. Some have emended the text to u~yB!y~ ("gushes") as in 15:28. Driver followed an Arabic balaga to get "enunciates," which works well with the idea of a false witness (McKane, Proverbs, p. 529). As it stands, however, the line indicates that in what he says the wicked person accepts evil--and that could describe a false witness.
91tc (19:29) Some suggest emending the MT's "judgments" (from fp^v*) to "rods" (from fb^v*); however, this is not necessary if the term in the MT is interpreted figuratively. The LXX "scourges" might reflect a different Vorlage, but it also could have been an interpretive translation from the same text. "Judgments" is a metonymy of cause and refers to the punishment that the scoffer is to receive.
1sn (20:1) The drinks are wine and barley beer (e.g., Lev 10:9; Deut 14:26; Isa 28:7). These terms here could be understood as personifications, but better as metonymies for those who drink wine and beer. The inebriated person mocks and brawls.
2tn (20:1) The two participles Jl@ ("mocker") and hm#h) ("brawler") are substantives; they function as predicates in the sentence. Excessive use of intoxicants excites the drinker to boisterous behavior and aggressive attitudes--it turns them into mockers and brawlers.
3sn (20:1) The proverb does not prohibit the use of wine or beer; in fact, strong drink was used at festivals and celebrations. But intoxication was considered out of bounds for a member of the covenant community (e.g., 23:20-21, 29-35; 31:4-7). To be led astray by their use is not wise.
4tn (20:2) Heb "the terror of a king." The term "terror" is a metonymy of effect for cause: the anger of a king that causes terror among the people. The term "king" functions as a possessive genitive: "a king's anger."
5tn (20:2) The phrase "that from" does not appear in the Hebrew but is supplied in the translation.
6tn (20:2) The verb orB=u^t=m! is problematic; in the MT the form is the Hitpael participle with a pronominal suffix, which is unusual, for the direct object of this verb usually takes a preposition first: "is angry with." The LXX rendered it "angers [or, irritates]."
7sn (20:2) The expression "sins against himself" has been taken by some to mean "forfeits his life" or "endangers his life." That may be the implication of getting oneself in trouble with an angry king.
8tn (20:3) Heb "man."
9sn (20:3) The Hebrew noun tb#v# (v#b#t) means "cessation." One cannot avoid conflict altogether; but the proverb is instructing that at the first sign of such the honorable thing to do is find a way to end it.
10tn (20:3) Heb "breaks out." The Hitpael of the verb ul^G´ ("to expose; to lay bare") means "to break out; to disclose oneself," and so the idea of flaring up in a quarrel is clear. But there are also cognate connections to the idea of "showing the teeth; snarling" and so quarreling viciously.
11sn (20:4) The act of plowing is put for the whole process of plowing and planting a crop.
12tn (20:4) Heb "in the autumn." The noun means "autumn, harvest time." The right time for planting was after the harvest and the rainy season of autumn and winter began.
13sn (20:4) The Piel of the verb la^v* ("to ask") means "to beg" or "to inquire carefully." At the harvest time he looks for produce but there is none. The Piel might suggest, however, that because he did not plant, or did not do it at the right time; so he is reduced to begging and will have nothing.
14tn (20:4) The phrase "for the crop" does not appear in the Hebrew but is implied; it is supplied in the translation for the sake of clarity.
15sn (20:5) The noun means "advice, counsel"; it can have the connotation of planning or making decisions. Those with understanding can sort out plans.
16tn (20:5) Heb "in the heart of a man."
17tn (20:5) The comparative "like" does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
18sn (20:5) The motives or plans of a person are difficult to "fathom"--it takes someone with understanding to "draw them out" (the verb in the last colon continuing the figure with the sense of bringing them to the surface and sorting them out).
19tn (20:5) Heb "a man of understanding."
20tn (20:6) Heb "many a man calls/proclaims a man of his loyal love." The Syriac and Targum render the verb as passive: "many are called kind." Other suggestions include: "most men meet people who will do them occasional kindnesses" (RSV); "many men profess friendship" (Toy); "many men invite only the one who has shown them kindness" (Biur). The simplest interpretation in this context is "many proclaim [themselves to be] a kind person." The contrast is between many who claim to be loyal friends and the one who proves to be faithful.
21tn (20:6) The shift to the expression "a man of faithfulness[es]" in the second line indicates that of all those who claim to show faithful love, it is rare to find one who is truly reliable (as the word <yn]Wma$ indicates clearly).
22sn (20:6) The point of the rhetorical question is that a truly faithful friend is difficult to find.
23sn (20:7) Two terms describe the subject of this proverb: righteous and integrity. The first describes him as a member of the covenant community who strives to live according to God's standards; the second emphasizes that his lifestyle is blameless.
24tn (20:7) Heb "walks in his integrity." The Hitpael participle of El^h* means "to walk about; to walk to and fro." The idiom of walking representing living is intensified here in this stem. This is the verbal stem used in scripture to describe people "walking with" God.
25sn (20:7) The nature and the actions of parents have an effect on children (e.g., Exod 20:4-6); if the parents are righteous, the children will enjoy a blessing--the respect and the happiness which the parent reflects on them.
26tn (20:8) The infinitive construct is /yD]; it indicates purpose, "to judge," even though it does not have the preposition with it.
27sn (20:8) The second line uses the image of winnowing to state that the king's judgment removes evil from the realm. The verb form is hr\z´m=, the Piel participle. It has been translated "to sift; to winnow; to scatter" and "to separate"--i.e., separate out evil from the land. The text is saying that a just government roots out evil; but few have been consistently just.
28sn (20:8) The phrase "with his eyes" indicates that he will closely examine or look into all the cases that come before him.
29sn (20:9) The verse is a rhetorical question; it is affirming that no one can say this because no one is pure and free of sin.
30tn (20:9) The verb form yt!yK!z] is the Piel perfect of hk*z´ ("to be clear; to be clean; to be pure"). The verb has the idea of "be clear, justified, acquitted." In this stem it is causative: "I have made my heart pure" or "kept my heart pure." This would be claiming that all decisions and motives were faultless.
31sn (20:9) The Hebrew verb translated "I am pure" (rh@f*, f*h@r) is a Levitical term. To claim this purity would be to claim that moral and cultic perfection had been attained and therefore one was acceptable to God in the present condition. Of course, no one can claim this; even if one thought it true, it is impossible to know all that is in the heart as God knows it.
32tn (20:10) The construction simply uses repetition to express different kinds of weights and measures: "a stone and a stone, an ephah and an ephah."
33tn (20:10) Heb "an abomination of the LORD." The phrase features a subjective genitive: "the LORD abhors." He hates dishonesty in business.
34sn (20:11) In the first nine chapters the Hebrew term ru^n~ (n~u^r) referred to an adolescent, a young person whose character was being formed in his early life.
35sn (20:11) The Hebrew verb rk^n´ (n´k^r) means "to recognize" more than simply "to know." Certain character traits can be recognized in a child by what he does.
36sn (20:11) Character is demonstrated by actions at any age. But the emphasis of Proverbs would also be that if the young child begins to show such actions, then the parents must try to cultivate them; if not, they must try to develop them through teaching and discipline.
37sn (20:12) The first half of the verse refers to two basic senses that the LORD has given to people. Toy, however, thinks that they represent all the faculties. But in Proverbs seeing and hearing come to the fore. By usage "hearing" also means obeying (15:31; 25:12), and "seeing" also means perceiving and understanding (Isa 6:9-10).
38sn (20:12) The verse not only credits God with making these and giving them to people, but it also emphasizes their spiritual use in God's service.
39sn (20:13) The proverb uses antithetical parallelism to teach that diligence leads to prosperity. It contrasts loving sleep with opening the eyes, and poverty with satisfaction. Just as "sleep" can be used for slothfulness or laziness, so opening the eyes can represent vigorous, active conduct. The idioms have caught on in modern usage as well--things like "open your eyes" or "asleep on the job."
40tn (20:13) The second line uses two imperatives in a sequence (without the vav): "open your eyes" and then (or in order that) you will "be satisfied."
41tn (20:13) Heb "bread."
42tn (20:14) Heb "[It is] bad, [it is] bad." Since "bad" can be understood in some contexts as a descriptive adjective meaning "good," the translation uses "worthless" instead--the real point of the prospective buyer's exclamation.
43sn (20:14) This proverb reflects normal procedure in the business world. The buyer complains how bad the deal is for him, or how worthless the prospective purchase, but then later brags about the deal he got. The proverb will alert the inexperienced as to how things are done.
44tn (20:14) The Hitpael imperfect of ll^h* means "to praise"--to talk in glowing terms, excitedly. In this stem it means "to praise oneself; to boast."
45tn (20:15) The verse is usually taken as antithetical parallelism: there may be gold and rubies but the true gem is knowledge. However, Toy arranges it as follows: "store of gold and wealth of corals and precious vessels--all are wise lips" (Proverbs, p. 388). But this uses the gems as metaphors for wise speech, and does not stress the contrast between wealth and wisdom.
46tn (20:15) Heb "lips of knowledge." The term "lips" is a metonymy for speaking, and "knowledge" could be either an attributive genitive or objective genitive: "knowledgeable lips." Lips that impart knowledge are the true jewel to be sought.
47tn (20:15) 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.
48tn (20:16) Heb "his garment."
49sn (20:16) Taking a garment was the way of holding someone responsible to pay debts. In fact, the garment was the article normally taken for security (Exod 22:24-26; Deut 24:10-13). Because this is a high risk security pledge (e.g., 6:1-5), the creditor is to deal more severely than when the pledge is given by the debtor for himself.
50tc (20:16) The Kethib has the masculine plural form, <yr]k=n´, suggesting a reading "strangers." But the Qere has the feminine form hY´r]k=n´, "strange woman" or "another man's wife" (e.g., 27:13). The parallelism would suggest "strangers" is the correct reading, although theories have been put forward for the interpretation of "strange woman" (see below).
sn (20:16) The one for whom the pledge is taken is called "a stranger" and "foreign." These two words do not necessarily mean that the individual or individuals are non-Israelite--just outside the community and not well known.
51tn (20:16) M. Dahood argues that the cloak was taken in pledge for a harlot. Two sins would then be committed: taking a cloak and going to a wayward woman ("To Pawn One's Cloak," Bib 42 [1961]: 359-66; also Snijders, "The Meaning of rz´," pp. 85-86).
52tn (20:16) Or, "hold it."
53tn (20:17) Heb "bread of deceit." This refers to food gained through dishonest means. The term "bread" is a synecdoche of specific for general, referring to anything obtained by fraud, including food.
54tn (20:17) Heb "a man."
55sn (20:17) The image of food and eating is carried throughout the proverb. Food taken by fraud seems sweet, but afterward it is not. To end up with a mouth full of gravel (a mass of small particles; e.g., Job 20:14-15; Lam 3:16) implies by comparison that what has been taken by fraud will be worthless and useless and certainly in the way (like food turning into sand and dirt).
56tn (20:18) The noun form is plural, but the verb is singular, suggesting either an abstract plural or a collective plural is being used here.
57tn (20:18) The clause begins with vav on "with guidance." But the clause has an imperative for its main verb. One could take the imperfect tense in the first colon as an imperfect of injunction, and then this clause would be also instructional. But the imperfect tense is a Niphal, and so it is better to take the first colon as the foundational clause and the second colon as the consequence--if that is true, then you should do this.
58sn (20:18) There have been attempts by various commentators to take "war" figuratively to mean life's struggles, litigation, or evil inclinations. But there is no need and little justification for this. It simply describes the necessity of counsel before going to war.
59sn (20:19) The word describes a slanderer, a tale-bearer, or an informer. BDB says "goers of slander" means slanderous persons (p. 940). McKane observes that these people are not necessarily malicious--they just talk too much (Proverbs, 9. 537).
60tn (20:19) The form is the Hitpael imperfect (of prohibition or instruction) from br~u*. BDB lists six roots with these radicals. The first means "to mix," but only occurs in derivatives. BDB lists this form under the second root, which means "to take on a pledge; to exchange." The Hitpael is then defined as "to exchange pledges; to have fellowship with [or, share]." The proverb is warning people to have nothing to do with gossips.
61tn (20:19) The verb ht#P) is a homonym, related to ht*P* I ("to be naïve; to be foolish") (HALOT 984) or ht*P* II ("to open [the lips]; to chatter") (HALOT 985). So the phrase wyt*p*c= ht#p)l=W may be understood either (1) as HALOT suggests, "one opens his lips" = he is always talking/gossiping (HALOT 985), or (2) as BDB suggests, "one who is foolish as to his lips" (he lacks wisdom in what he says) (BDB 834.1, noted in HALOT 984.1). The term "lips" is a metonymy of cause for what is said: gossip. If such a person is willing to talk about others, he will be willing to talk about you.
62tn (20:20) The form is the Piel participle of ll^q*, which means "to be light"; in the Piel stem it means "to take lightly; to treat as worthless; to treat contemptuously; to curse." Under the Mosaic law this brought a death penalty (Exod 21:17; Lev 20:9; Deut 27:16).
63sn (20:20) "Lamp" is an implied comparison (hypocatastasis) meaning his life. For the lamp to go out would mean death (e.g., 13:9) and possibly also the removal of posterity (Whybray, Book of Proverbs, p. 115).
64tc (20:20) The Kethib, followed by the LXX, Syriac, and Latin, has /ovya!B=, "in the pupil of the eye darkness," the dark spot of the eye. But the Qere has /Wva$B#, probably to be rendered "pitch" or "blackest," although the form occurs nowhere else. The meaning in either reading is approximately the same--deep darkness, which vividly adds to the figure of the lamp being snuffed out. His destruction will be total and final.
65tc (20:21) The Kethib reads tl#j#b%m=, "gotten by greed" (based on a cognate Syriac verb, "to be greedy"); but the Qere is tl#h#b)m=, "gotten hastily [or, quickly]." A large number of MSS and the versions read this.
sn (20:21) If the inheritance is obtained quickly, it could mean prematurely (e.g., Luke 15:12) or cruelly (Prov 19:26). The inheritance is gained without labor or without preparation.
66sn (20:21) The form is the Pual imperfect, "will not be blessed," suggesting that divine justice is at work. The verb means "enriched, made fruitful, prospered." Whatever the inheritance was it will not reach its full potential or even remain permanent.
67tn (20:22) The verse is directly instructive; it begins with the negated jussive in the first colon, and follows with the imperative in the second. It warns that the righteous should not take vengeance on the wicked, for only God can do that.
68tn (20:22) The form is the Piel cohortative of resolve--"I am determined to pay back." The verb <l@v* means "to be complete; to be sound." In this stem, however, it can mean "to make complete; to make good; to requite; to recompense." The idea is "getting even" in paying back someone for the evil done.
69sn (20:22) To "wait" (hW}q^, q^ww]h) on the LORD requires faith in him, reliance on divine justice, and patience. It means that the wrongs done to a person will have to be endured for a time.
70tn (20:22) After the imperative, the jussive is subordinated in a purpose or result clause: "wait for the LORD that he may deliver you." The verb uv^y{ means "to save; to deliver; to give victory"; in this context it means "deliver from the evil done to you," and so "vindicate" is probably the connotation.
71tn (20:23) Heb "an abomination of the LORD." This expressions features a subjective genitive: "the LORD abhors."
72tn (20:23) Heb "not good." This is a tapeinosis -- a deliberate understatement to emphasize a worst case scenario: "it is wicked!" (e.g., 11:1; 20:10).
73tn (20:24) Heb "the steps of a man"; but "man" is the noun rb#G\ (in pause), indicating an important, powerful person. BDB suggests it is used of men in their role of defending women and children; if that can be validated, then a translation of "man" would be in order. But the line seems to have a wider application. The "steps" represent (by implied comparison) the course of life.
74tn (20:24) Heb "from the LORD." To say that one's steps are from the LORD means that one's course of actions, one's whole life, is divinely prepared and sovereignly superintended (e.g., Gen 50:26; Prov 3:6). Ironically, man is not actually in control of his own steps.
75tn (20:24) The verse uses an independent nominative absolute to point up the contrast between the mortal and the immortal: "and man, how can he understand his way?" The verb in the sentence would then be classified as a potential imperfect; and the whole question rhetorical. It is affirming that humans cannot understand very much at all about their lives.
76sn (20:25) It would be a "snare" because it would lead people into financial difficulties; Leviticus 27 talks about foolish or rash vows.
77tn (20:25) Heb "a man."
78tn (20:25) The verb is from uWl or uu^l*; it means "to talk wildly" (not to be confused with the homonym "to swallow"). It occurs here and in Job 6:3. The concept is that of speaking rashly in dedicating something to the sanctuary by calling it "Holy."
79tn (20:25) Heb "reflect on." The person is to consider the vows before making them, to ensure that they can be fulfilled. Too many people make their vow or promise without thinking, and then later worry about how they will fulfill their vows.
80tn (20:25) Heb "the vows."
81tn (20:26) Heb "winnows." The sage draws on the process of winnowing to explain how the king uncovers and removes wickedness. The verb from which the participle hr\z´m= is derived means "to separate; to winnow; to scatter"; the implied comparison means that the king will separate good people from bad people. The image of winnowing is also used in divine judgment. The second line of the verse uses a detail of the process to make the point. Driving a wheel over the wheat represents the threshing process; the sharp iron wheels of the cart would easily serve the purpose (e.g., Isa 28:27-28).
82tn (20:26) The king has the wisdom/ability to destroy evil from his kingdom. See also D. W. Thomas, "Proverbs 20:26," JTS 15 (1964): 155-56.
83sn (20:27) The expression translated "the human spirit" is the Hebrew term tm^v=n] (n]vm^t), a feminine noun in construct. This is the inner spiritual part of human life that was breathed in at creation (Gen 2:7) and that constitutes humans as spiritual beings with moral, intellectual, and spiritual capacities.
84tn (20:27) The comparative "like" does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
85tn (20:27) The "lamp" is the metaphor in the line; it signifies that the human spirit functions as a conscience, enabling people to know and please God, and directing them in choices that will be life-giving. Loewenstamm unnecessarily reads ryn] ("to plow") instead of rn} ("lamp") to say that God ploughs and examines the soul ("Remarks on Proverbs 17:12 and 20:27," p. 233). The NIV supplies a verb from the second half of the verse and changes the emphasis somewhat.
86tn (20:27) Heb "all the chambers of the belly." This means "the inner parts of the body" (BDB 293).
87sn (20:28) The first line uses two Hebrew words, "loyal love" and "truth" (tm#a$w\ ds#j#), to tell where security lies. The first word is the covenant term for "loyal love; lovingkindness; mercy"; and the second is "truth" in the sense of what is reliable and dependable. The two words often are joined together to form a hendiadys: "faithful love." That a hendiadys is intended here is confirmed by the fact that the second line uses only the critical word ds#j#.
88sn (20:28) The emphasis is on the Davidic covenant (2 Sam 7:11-16; Ps 89:19-37). It is the LORD and his faithful love for his covenant that ultimately makes the empire secure. But the enjoyment of divine protection requires the king to show loyal love as well.
89tn (20:29) The Hebrew term tr\a#p=T! means "beauty; glory"; in a context like this it means "honor" in the sense of glorying or boasting (BDB 802 [3.b]).
90tn (20:29) The Hebrew term rd~h&, the noun in construct, means "splendor; honor; ornament." The latter sense is used here, since grey hair is like a crown on the head.
91sn (20:29) "Grey hair" is a metonymy of adjunct; it represents everything valuable about old age--dignity, wisdom, honor, experience, as well as worry and suffering of life. At the very least, since they survived, they must know something. At the most, they were the sages and elders of the people.
92tc (20:30) The verb qr~m* means "to polish; to scour"; in the Hiphil it means "to cleanse away"--but it is only attested here, and that in the Kethib reading of qYr]m=T^. The Qere has qWrm=T^ ("are a means of cleansing"). The LXX has "blows and contusions fall on evil men, and stripes penetrate their inner beings"; the Latin has "the bruise of a wound cleanses away evil things." Toy suggests emending the text to read "stripes cleanse the body, and blows the inward parts" or "cosmetics purify the body, and blows the soul" (Proverbs, p. 397).
93tn (20:30) The term "cleanse" does not appear in this line but is supplied in the translation in the light of the parallelism.
94sn (20:30) Physical punishment may prove spiritually valuable. Other proverbs say that some people will never learn from this kind of punishment, but in general this may be the only thing that works for some cases.
1sn (21:1) "Heart" is a metonymy of subject; it signifies the ability to make decisions, if not the decisions themselves.
2sn (21:1) "Hand" in this passage is a personification; the word is frequently used idiomatically for "power," and so that sense is intended here.
3tn (21:1) "Channels of water" (yg}l=P^) is an adverbial accusative, functioning as a figure of comparison--"like channels of water." The farmer channels irrigation ditches where he wants them, where they will do the most good; so does the LORD with the king. No king is supreme; the LORD rules.
4tn (21:2) Heb "in his own eyes." The term "eyes" is a metonymy for estimation, opinion, evaluation.
5tn (21:2) Heb "weighs."
6tn (21:2) Heb "the hearts." The term bl@ ("heart") is used as a metonymy of association for thoughts and motives (BDB 660-61 [6-7]). Even though people think they know themselves, the LORD evaluates motives as well (e.g., Prov 16:2).
7tn (21:3) The Niphal participle rj^B* ("to choose") means "choice to the LORD" or "chosen of the LORD," meaning "acceptable to the LORD."
8sn (21:3) The LORD prefers righteousness above religious service (e.g., Prov 15:8; 21:29; 1 Sam 15:22; Ps 40:6-8; Isa 1:11-17). This is not a rejection of ritual worship; rather, religious acts are without value without righteous living.
9tn (21:4) Heb "the tillage [rn]] of the wicked is sin." The subject picks up the subjects of the first half of the verse, indicating they are equal--the tillage is the arrogance and pride. The word "tillage" is figurative, of course, signifying that the agricultural product (the point of the comparison) of the wicked is sin. The relationship between the ideas is then problematic. Are pride and arrogance what the wicked produce? Some (NASB, NIV, NRSV) have followed the LXX and the Targum to read "lamp" instead (rn}); but that does not solve the difficulty of the relationship between the expressions. It does, however, say that the life ( = lamp), which is arrogance and pride, is sin.
10sn (21:5) The "diligent" are contrasted with the "hasty." The word "diligent" is an adjective used substantivally. The related verb means "cut, sharpen, decide"; so the adjective describes one who is sharp--one who acts with decision. The word "hasty" has the idea of being pressed or pressured into quick actions. So the text contrasts calculated expeditiousness with unproductive haste. Toy does not like this contrast, and so proposes changing the latter to "lazy" (Proverbs, p. 399); but McKane rightly criticizes that as unnecessarily forming a pedestrian antithesis {Proverbs, p. 550).
11tn (21:5) The term "lead" is supplied in the translation.
12tn (21:5) The Hebrew noun translated "plenty" comes from the verb rt^y´, which means "to remain over." So the calculated diligence will lead to abundance, prosperity.
13tn (21:5) Heb "lack; need; thing needed."
14tn (21:6) The first word of the verse is the noun meaning "doing, deed, work." The editors suggest reading with the LXX an active participle--"the one who makes." The second word means "treasure," from the verb "lay up, store up." It is an objective genitive here.
15tn (21:6) The comparative "like" does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
16tn (21:6) The Hebrew [D´n] lb#h# is properly "a driven vapor" ("driven" being the Niphal participle). The point of the metaphor is that the ill-gotten gains will vanish into thin air. The LXX has "pursues" (as if reading [d}r)).
17tn (21:6) The Hebrew has "seekers of death," meaning "[they that seek them] are seekers of death," or that the fortune is "a fleeting vapor for those who seek death." The sense is not readily apparent. The Greek and the Latin versions have "snares of death"; the form yv@q=om was read instead of yv@q=b^m=. This reading does not make a more credible metaphor, and one must explain the loss of the letter b (bet) in the textual change. It is, however, a little easier to interpret in the verse. But whether the easier reading is the correct one in this case would be hard to prove.
18tn (21:7) The "violence" (dv)) drags away the wicked, probably to do more sin or to their punishment. "Violence" here is either personified, or it is a metonymy of cause, meaning the outcome of their violence drags them away.
19tn (21:7) Heb "violence of the wicked." This is a subjective genitive: "violence which the wicked do."
20tn (21:7) The second colon of the verse is the causal clause, explaining why they are dragged away. They are not passive victims of their circumstances or their crimes. They choose to persist in their violence and so it destroys them.
21tn (21:7) Heb "they refuse to do justice."
22tn (21:8) The first line of the proverb is difficult. Since rz´w´ occurs only here it has been given much attention. The translation of "guilty" is drawn from an Arabic cognate meaning "to bear a burden" and so "to be sin laden" or "guilty." Driver prefers to read the line as "a man crooked of ways is false [zar]" (Driver, "Problems in the Hebrew Text," p. 185). Toy adopts the meaning of "proud" (Proverbs, p. 400). Whatever the reading, "guilty" or "proud" or "false," the idea is that they are devious. Bad people are underhanded; good people are aboveboard (Toy). Another way to analyze the line is to read it with the definition "strange, stranger": "The way of a man and a stranger is perverse." But this is unclear, and would form no satisfactory contrast to 8b. Another suggestion is "the way of (usual) man is changeable and strange, but the pure fellow leads a straight and even course" (Greenstone, Proverbs, p. 244).
23tn (21:8) The form EP^k=p^h& is an adjective with an intensified meaning due to the duplication of the second and third radicals (p´al´al); it means "very devious; crooked" (from the verb "to overturn").
24tn (21:8) If this translation stands, then the construction is formed with an independent nominative absolute, resumed by the suffixed noun as the formal subject. It draws attention to the "pure" or "innocent" person in contrast to the previously mentioned wicked.
25sn (21:9) The reference is probably to a small room that would be built on the flat housetop primarily for guests (e.g., 1 Kings 17:19; 2 Kings 4:10). It would be cramped and lonely--but peaceful in avoiding strife.
26sn (21:9) The "house of company" has received numerous interpretations. The word "company" or "companionship" would qualify "house" as a placed to be shared. The BHS editors propose "spacious house," which would call for a transposition of letters (cf. NAB "a roomy house"; NLT "a lovely home"). It makes good sense, but has no external support.
27tn (21:9) Heb "a wife of contentions." The Greek version has no reference to a quarrelsome wife, but instead mentions justice in a common house.
28tn (21:10) Heb "soul." The text uses vp#n\ (traditionally, "soul") as the formal subject of the sentence--"the soul of a wicked man desires." This term has at its heart the idea of appetites, and so its use here underscores that the cravings are deep-seated (BDB 660 [5]), and the translation "appetite" reflects this.
29sn (21:10) The word has the meanings of "desire, crave, long for, lust after." It usually has "soul" as its subject. The word is used in the Ten Commandments in the prohibition against coveting a neighbor's house (Deut 5:18).
30tn (21:10) The form /j^y| is a Hophal imperfect from /n~j*; it means "to be shown mercy"--here negated to mean "he will not be shown mercy." The person who lives to satisfy his own craving will not be interested in meeting the needs of others.
31sn (21:11) The contrast is between the simple and the wise. The simple gain wisdom when they see the scorner punished; the wise gains knowledge through instruction. The scorner does not change, but should be punished for the benefit of the simple (e.g., Prov 19:25).
32tn (21:11) Heb "in the instructing of the wise." The construction uses the Hiphil infinitive construct lyK!c=h^ with a preposition to form a temporal clause. The word "wise" (<k*j*) after it is the subjective genitive. The preposition l= (lamed) on the form is probably dittography from the ending of the infinitive.
33tn (21:12) In the book of Proverbs, the Hebrew term qyD]X^ normally refers to a human being, and that is a possible translation here, although it would have to refer to a righteous person who was a judge or a ruler with the right to destroy the wicked. Most commentators and translators simply interpret it as a reference to God.
34tn (21:12) The form lyK!c=m^ is now used with the meaning "to consider; to give attention to; to ponder." It is the careful scrutiny that is given to the household of the wicked before judgment is poured out on them.
35tn (21:12) Heb "house." This term probably means "household" here--the family. One way to read the line is that the righteous judge (human or divine) takes into consideration the wicked person's family before judging the wicked person. The other, and more plausible, interpretation is that the judge considers the household of the wicked and then on the basis of what was observed judges them.
36tn (21:12) Heb "to evil" [catastrophe].
37sn (21:13) The imagery means "pay no attention to" the cry for help or refuse to help; so it is a metonymy of cause for the effect..
38sn (21:13) "Cry" would be a metonymy of effect for the cause, the cause being the great needs of the poor.
39sn (21:13) The proverb is teaching that those who show mercy will receive mercy. It is a verse that uses the principle of talionic justice--those who refuse the needs of others will themselves be refused when they need help (so Luke 16:19-31).
40sn (21:14) The synonymous parallelism joins the more neutral word "gift" with the more specific "bribe." Kidner notes that this underscores how hard it is to tell the difference between them, especially since they accomplish similar things (Proverbs, p. 143).
41tn (21:14) The word hp*K* occurs only here; it means "to subdue," but in New Hebrew it means "to overturn; to compel." The BHS editors suggest a change to hb*K*, "to be quenched," based on Symmachus and the Targum. But there is no substantial improvement in the textual meaning with such a change.
42tn (21:14) Heb "a bribe in the bosom." This refers to gift hidden in the folds of the garment, i.e., given secretly and therefore suspicious.
43tn (21:14) The term "subdues" is supplied in the translation.
44tc (21:14) The LXX offers a moralizing translation not too closely tied to the MT: "he who withholds a gift stirs up violent wrath."
45tn (21:15) The Qal infinitive construct tocu& functions as the subject of the sentence.
46tn (21:15) The term "brings" is supplied in the translation.
47sn (21:15) The noun means "terror, destruction, ruin." Its related verb means "be shattered, dismayed." The idea of "dismay" or "terror" would make the better choice to contrast with "joy" in the first line, but "ruin" is also possible. Whenever justice prevails, whether in the courts or simply in society, the people who practice iniquity may be shaken into reality by fear.
48tn (21:16) The text uses "man" as the subject and the active participle hu#oT as the predicate. The image of wandering off the path signifies leaving a life of knowledge, prudence, and discipline.
49tn (21:16) Or, "prudence."
50sn (21:16) The Hebrew word translated "rest" (j~Wn) does not here carry any of the connotations of comforting repose in death that the righteous enjoy; it simply means "to remain; to reside; to dwell." The choice of this verb might have an ironic twist to it, reminding the wicked what might have been.
51sn (21:16) The departed are the Shades (the Rephaim). To rest among the Shades means to be numbered among the dead. So once again physical death is presented as the punishment for folly.
52sn (21:17) The participle "loves" (bh@a)) indicates in this context that more is involved than the enjoyment of pleasure, for which there is no problem. The proverb is looking at "love" in the sense of needing and choosing, an excessive or uncontrolled indulgence in pleasure.
53sn (21:17) "Pleasure" is actually the Hebrew word "joy" (hj*m=c!). It is a metonymy of effect, the cause being the good life that brings the joy. In the second colon, "wine" and "oil" would be metonymies of cause, the particular things in life that bring joy. So the figures in the lines work together to give the whole picture.
54tn (21:17) The phrase "will be" is supplied in the translation.
55tn (21:17) Heb "a man of poverty."
56sn (21:17) In elaborate feasts and celebrations the wine was for drinking but the oil was for anointing that goes with the luxurious life (e.g., Ps 23:5; 104:15; Amos 6:6).
57tn (21:18) The term "become" is supplied in the translation.
58sn (21:18) The Hebrew word translated "ransom" (rp#K), K{p#r) normally refers to the price paid to free a prisoner. Whybray explains about the verse: If it means that the wicked obtain good things that should go to the righteous, it is then a despairing plea for justice (which would be unusual in Proverbs); but if it is taken to mean that the wicked suffers the evil he has prepared for the righteous, then it harmonizes with Proverbs (e.g., 11:8)(Book of Proverbs, p. 121). The ideal it presents--and the future reality--is that in calamity the righteous escape and the wicked suffer in their place (so Haman in the Book of Esther).
59tn (21:18) Or, "treacherous."
60tn (21:18) The phrase "are taken" does not appear in the Hebrew but is implied by the parallelism; it is supplied in the translation for smoothness.
61tn (21:19) The Hebrew form tb#v# is the infinitive construct of bv^y´, functioning as the subject of the sentence.
62sn (21:19) The verse makes the same point as 21:9 and 25:24; but desert land is substituted. It would be a place sparsely settled and quiet.
63tn (21:19) The Hebrew noun su^K^ means "vexation; anger." The woman is not only characterized by a quarrelsome spirit, but also anger--she is easily vexed. The translation "easily provoked" conveys this well.
64tn (21:20) The mention of "olive oil" (/m#v#) is problematic in the line--how can a fool devour it? Several attempts have been made to alleviate the problem. The NIV interpreted "treasure" to be food, so that food and oil would make more sense being swallowed. Toy suggests dropping "oil" altogether based on the reading in the LXX; but the Greek is too general for any support, for it has "precious treasure will rest on the mouth of the sage" (Proverbs, p. 406). McKane wants to change it to an Arabic word "expensive" to read "desirable and rare wealth" (Proverbs, p. 552). But this idea does not match the metaphor any better. The figure of devouring in the second line simply means the fool uses up whatever he has.
65tn (21:20) Heb "a fool of a man."
66tn (21:20) Heb "he swallows it." The image compares swallowing food with consuming one's substance. The fool does not prepare for the future.
67sn (21:21) These two attributes, "righteousness" (hq*d´x=) and "loyal love" (ds#j#) depict the life style of the covenant-believer who is pleasing to God and a blessing to others. The first term means that he will do what is right, and the second means that he will be faithful to the covenant community.
68sn (21:21) The Hebrew term translated "bounty" is hq*d´x= again, so there is a word play on the term in the verse. The first use of the word had the basic meaning of conduct that conforms to God's standard; this second use may be understood as a metonymy of cause, indicating the provision or reward ("bounty") that comes from keeping righteousness. The verse is similar to Matthew 5:6, "Blessed are those who hunger and thirst for righteousness, for they will be filled."
69tn (21:22) Heb "The wise [one/man]."
70tn (21:22) The Qal perfect tense of hl*u* functions in a potential nuance. Wisdom can be more effectual than physical strength.
71sn (21:22) In a war the victory is credited not so much to the infantry as to the tactician who plans the attack. Brilliant strategy wins wars, even over apparently insuperable odds (e.g., Prov 24:5-6; Eccl 9:13-16; 2 Cor 10:4).
72tn (21:22) Heb "and bring down the strength of its confidence." The word "strength" is a metonymy of adjunct, referring to the place of strength, i.e., "the stronghold." "Confidence" is a genitive of worth; the stronghold is their confidence, it is appropriate for the confidence of the city.
73sn (21:23) "Mouth" and "tongue" are metonymies of cause, signifying what one says.
74tn (21:23) This part could also be translated "keeps himself," for vp#n\ often simply means the whole person. The participle rm@v) is repeated from the first line in the parallelism--to guard what is said is to guard against difficulty.
75sn (21:23) The "troubles" (torx*) here could refer to social and legal difficulties into which careless talk might bring someone (e.g., 13:3; 18:21). The word means "a strait, a bind, difficulty." Careless and free talking could get the person into a tight spot.
76tn (21:24) The word dz} ("proud") comes from the verb dyz] ("to boil up; to seethe; to act proudly [or, presumptuously]." Just as water boiling up in a pot will boil over, so the presumptuous person "overstep" the boundaries.
77tn (21:24) The word ryh!y´ means "haughty," that is, to be or show oneself to be presumptuous or arrogant.
78tn (21:24) Heb "proud haughty scorner his name." There are several ways that the line could be translated: (1) "Proud, arrogant--his name is scoffer" or (2) "A proud person, an arrogant person--`Scoffer' is his name." BDB suggest, "A presumptuous man, [who is] haughty, scoffer is his name."
79tn (21:24) Heb "does." The Qal active participle "does" serves as the main verb, and the subject is "proud person" in the first line.
80sn (21:24) The expression /odz´ tr~b=u#B= means "in the overflow of insolence." The genitive specifies what the overflow is; the proud deal in an overflow of pride. The portrait is not merely of one who is self-sufficient, but one who is insolent, scornful, and arrogant.
81tn (21:25) Heb "the desire of the sluggard." This phrase features a subject genitive: "what the sluggard desires." The term tw~o&T^ ("desire; craving") is a metonymy of cause. The craving itself will not destroy the sluggard, but what will destroy him is what the craving causes him to do or not to do. The lazy come to ruin because they desire the easy way out.
82tn (21:25) The verb WNt#ym!T= is the Hiphil imperfect with a suffix: "will kill him." It is probably used hyperbolically here for coming to ruin, although it could include physical death.
83sn (21:25) "Hands" is figurative for the whole person; but "hands" is used because it often is the symbol to express one's ability of action.
84tn (21:26) The construction uses the Hitpael perfect tense hW´a^t=h! followed by the cognate accusative hwo&t^. It describes one who is consumed with craving for more. The verse has been placed with the preceding because of the literary connection with "desire/craving."
85sn (21:26) The additional clause, "and he does not spare," emphasizes that when the righteous gives he gives freely, without fearing that his generosity will bring him to poverty. This is the contrast with the one who is self-indulgent and craves for more.
86tn (21:27) Heb "the sacrifice of the wicked." This is a subjective genitive. The foundational clause states that ritual acts of worship brought by the wicked (thus a subjective genitive) are detestable to God. The "wicked" refers to people who are not members of the covenant (no faith) and are not following after righteousness (no acceptable works). But often they participate in sanctuary ritual, which is hypocrisy.
87sn (21:27) This rhetorical device shows that if the act is abomination, the wicked heart is a greater sin. It argues from the lesser to the greater.
88tn (21:27) The noun hM*z] means "plan; device; wickedness"; here it indicates that the person is coming to the ritual with "sinful purpose." Some commentators suggest that this would mean he comes with the sacrifice as a bribe to pacify his conscience for a crime committed, over which he has little remorse or intent to cease. In this view, people in ancient Israel came to think that sacrifices could be given for any reason without genuine submission to God.
89tn (21:28) Heb "a witness of lies," an attributive genitive.
90sn (21:28) The Hebrew verb translated "will perish" (db@ay{, y{ab@d) could mean that the false witness will die, either by the hand of God or by the community. But it also could be taken in the sense that the false testimony will be destroyed. This would mean that "false witness" would be a metonymy of cause--what he says will perish.
91tn (21:28) Heb "but a man who listens speaks forever." The first part of it may mean a true witness, one who reports what he actually hears. But it may also refer to someone who listens to the false testimony given by the false witness. The NIV follows the suggestion of a homonym for the word that means "will perish/be destroyed," instead of "speak." This suggests a synonymous pair of ideas rather than a contrast. Others accept antithetical parallelism. Toy suggested an idea like "be established" to contrast with "will perish" (p. 411). McKane suggested it meant the truthful witness "will speak to the end" without being put down (p. 556). It is simpler to interpret the words that are here in the sense of a contrast. The idea of speaking forever/to the end would then be hyperbolic.
92tn (21:29) Heb "a wicked man."
93tn (21:29) Heb "he hardens his face." To make the face firm or hard means to show boldness (BDB 738).
94tn (21:29) The "upright" is an independent nominative absolute; the pronoun becomes the formal (emphatic) subject of the verb.
95tc (21:29) The Kethib is the imperfect of /WK, "he establishes." This reading has the support of the Syriac, Latin, and Targum. The Qere is the imperfect tense of /yB!, "he understands; he discerns." It has the support of the LXX. The difficulty is that both make good sense in the passage and both have support. The contrast is between the wicked who shows a bold face (reflecting a hardened heart) and the upright who either gives thought to his ways (or solidifies his ways). The sense of the Qere may form a slightly better contrast, one between the outer appearance of boldness and the inner discernment of action.
96tn (21:30) The form dg\n\l= means "against; over against; in opposition to." The line indicates they cannot in reality be in opposition, for human wisdom is nothing in comparison to the wisdom of God (Greenstone, Proverbs, p. 232).
97sn (21:30) The verse uses a single sentence to state that all wisdom, understanding, and advice must be in conformity to the will of God to be successful. It states it negatively--they cannot be in defiance to God (e.g., Job 5:12-13; Isa 40:13-14).
98tn (21:31) Heb "of the LORD." The victory being "of the LORD" means that it is by him. Ultimate success comes from the LORD and not from human efforts. The faithful have acknowledged this down through the ages, even though they have been responsible and have prepared for the wars. Without this belief there would have been no prayer on the eve of battle (e.g., Ps 20:17 and 33:17).
1tn (22:1) Heb "a name." The idea of its being a "good name" is implied from its use in the verse. It has the connotation here of a reputation.
2tn (22:1) "Rather to be chosen" is a translation of the Niphal participle with the comparative degree taken into consideration. It has the sense that a good name is more desirable than wealth.
3tn (22:1) Heb "favor of goodness." This is an awkward expression that needs some interpretation. Some translations render the verse: "favor is better than silver or gold," making it parallel to the first colon. But if "good" is retained as a modifier, then it would mean one was well thought of, or one had engaging qualities. This would go along with the idea of the reputation, for a good name would bring with it the favor of the people.
4tn (22:2) The form of the verb is the Niphal perfect of the verb vg~P*; it means "to meet together [or, each other]." The point is that rich and poor live side by side in this life, but they are both part of God's creation. Some commentators have taken this to mean that they should live together because they are part of God's creation; but the verb form will not sustain that.
5tn (22:2) Heb "all." The LORD is sovereign over both, that is, he has had the final say whether they are rich or poor. People would do well to treat all people with respect, for God can as easily reduce the rich as raise up the poor.
6sn (22:3) The contrast is between the "shrewd" (prudent) person and the "simpleton." The shrewd person knows where the dangers and pitfalls are in life and so can avoid them; the naive person is unwary, untrained, and gullible, unable to survive the dangers of the world and blunders into them.
7sn (22:3) The term "evil" is broad enough to include "sin" as well as any form of "danger, trouble." The latter may be what is meant here: the naive simpleton does not see the danger to be avoided and so suffers for it.
8tn (22:3) Heb "go on"; the word "right" is supplied in the translation to clarify the meaning: the naïve person, oblivious to impending danger, meets it head on.
9tn (22:3) The verb vn~u* means "to fine" specifically. In the Niphal stem it means "to be fined," or more generally, "to be punished." In this line the punishment is the consequences of blundering into trouble--they will pay for it.
10tn (22:4) The Hebrew term bq#u@ ("reward") is related to the term "heel"; it refers to the consequences or the reward that follows (akin to "on the heels of").
11sn (22:4) "Humility" is used here in the religious sense of piety; it is appropriately joined with "the fear of the LORD." Some commentators, however, make "the fear of the LORD" the first of the series of rewards for humility, but that introduces an unnatural idea here.
12tn (22:4) Heb "the fear of the LORD." This is an objective genitive.
13tc (22:5) Because MT reading <yN]x! ("thorns") does not make a very good match with "traps," it has created some difficulty for interpreters. The word "thorns" may be obscure, but it is supported by the LXX ("prickly plants") and an apparent cognate "thorns" in Numbers 33:55 and Joshua 23:13. But some (including the editors of BHS) suggest changing it to <yM!x^, "traps" (changing an n [nun] to a m [mem]). But BDB acknowledges that this word is a doubtful word, attested only a couple of times in Job (e.g., 18:9). McKane traces a development from the idea of /x@ ("basket; trap") to support this change (Proverbs, p. 565). This translation has retained "thorns," even though it does not make a very clean pairing with "traps"; the variant readings have little textual or philological support, and simplify the line.
sn (22:5) "Thorns and snares" represent the dangers and threats to life. They would be implied comparisons (hypocatastasis): as a path strewn with thorns and traps, life for the wicked will be filled with dangers and difficulties.
14tn (22:6) The verb En~j* means "to train up; to dedicate" (BDB 335; HALOT 334). The verb is used elsewhere to refer to dedicating a house (Deut 20:5; 1 Kgs 8:63; 2 Chr 7:5). The related noun hk*n|j& means "dedication; consecration" (BDB 335; HALOT 334), and is used in reference to the dedication or consecration of altars (Num 7:10; 2 Chr 7:9), the temple (Ps 30:1), town walls (Neh 12:27). The related adjective Eyn]j* describes "trained, tried, experienced" men (BDB 335) (Gen 14:14). In the related cognate languages the verb has similar meanings: Aramaic "to train," Ethiopic "to initiate," and Arabic IV "to learn; to make experienced" (HALOT 334). This proverb pictures a child who is dedicated by parents to the LORD and morally trained to follow him. On the other hand, a popular expositional approach suggests that it means "to motivate." This view is based on a cognate Arabic root II which, among many other things, refers to the practice of rubbing the palate of a new-born child with date-juice or oil to motivate the child to suck (Lane, Classical Arabic Dictionary 659a). While this might make interesting preaching, it is highly unlikely that this was the idea behind this Hebrew verb. The Arabic meaning is late and secondary--the Arabic term did not have this meaning until nearly a millennium after this proverb was written.
15tn (22:6) The term ru^n~ is traditionally translated "child" here, but might mean "youth." The noun can refer to a broad range of ages: infant (Exod 2:6), weaned child (1 Sam 1:24), young child (Jer 1:6), lad (Gen 22:12), adolescent (Gen 37:2), young man of marriageable age (Gen 34:19) (see BDB 654-55; HALOT 707). The context focuses on his young, formative years. The Talmud says this would be up to the age of twenty-four.
16tn (22:6) The expression in Hebrew is oKr+D~ yP!-lu^, which can be rendered "according to his way." The NEB renders this, "Start a boy on the right road." The expression "his way" is the way he should go; it reflects the point Proverbs is making that there is a standard of life to which he must attain. Saadia first suggested over a thousand years ago that this could mean the child should be trained according to his inclination or bent of mind. This may have some merit in practice, but it is not likely what the proverb had in mind. In the book of Proverbs there are only two ways that a person can go, the way of the wise or righteousness, and the way of the fool. One takes training, and the other does not. Ralbag, in fact, offered a satirical interpretation: "Train a child according to his evil inclinations (let him have his will) and he will continue in his evil way throughout life" (Greenstone, Proverbs, p. 234). Toy says the expression means "in accordance with the manner of life to which he is destined (Proverbs, p. 415). McKane says, "There is only one right way--the way of life--and the educational discipline which directs young men along this way is uniform" (Proverbs, p. 564). This phrase does not describe the concept perpetuated by a modern psychological interpretation of the verse: train a child according to his personality trait.
17sn (22:6) The expected consequence of training is that it will last throughout life. The sages were confident of the character-forming quality of their training. However, proverbs are not universal truths. One can anticipate positive results from careful child-training--but there may be an occasional exception.
18sn (22:7) The proverb is making an observation on life. The synonymous parallelism matches "rule over" with "servant" to show how poverty makes people dependent on others. This may refer to the practice in Israel of people selling themselves into slavery to pay off debts (Exod 21:2-7).
19sn (22:8) The verse is making an implied comparison (hypocatastasis) between sowing and sinning. One who sins is like one who sows, for there will be a "harvest" or a return on the sin--trouble.
20tc (22:8) There is a variant reading in the LXX; instead of "the rod of his wrath" it reads "the punishment of his deeds." Toy wishes to emend fb#v@ to rb#v#, "the produce of his work" (Proverbs, p. 416). But the Hebrew text is not obscure, and rb#v# does not exactly mean "produce." The expression "rod of his wrath" may not follow the imagery of 8a very closely, but it is nonetheless understandable. The "rod" is a symbol of power; "wrath" is a metonymy of cause indicating what wrath will do, and an objective genitive. The expression signifies that in reaping trouble for his sins this person will no longer be able to unleash his fury on others. The LXX adds: "A man who is cheerful and a giver God blesses" (e.g., 2 Cor 9:7).
21tn (22:9) Heb "good of eye." This expression is an attributed genitive meaning "bountiful of eye." This is the opposite of the "evil eye" which is covetous and wicked. The "eye" is a metonymy representing looking well to people's needs. So this is the liberal or generous person.
22tn (22:9) The form Er´b)y+ is a Pual imperfect (here in pause) from Er~B*; the word means "blessed" in the sense of "enriched." So there is a practical reward for being generous to the poor.
23sn (22:9) It is from his own food that he gives to the poor. Of the many observations that could be made, it is worth noting that in blessing this kind of person God is in fact providing for the poor, because out of his blessing he will surely continue to share more.
24sn (22:10) This proverb, written in loose synonymous parallelism, instructs that the scorner should be removed because he causes strife. The "scorner" is Jl@, the one Proverbs says cannot be changed with discipline or correction, but despises and disrupts anything that is morally or socially constructive.
25tc (22:10) The LXX freely adds "when he sits in council (synedrio), he insults everyone." The MT does not suggest that the setting is in a court of law; so there is probably no reference to the Sanhedrin.
26sn (22:11) The "heart" is a metonymy of subject; it represents the intentions and choices that are made. "Pure of heart" uses "heart" as a genitive of specification. The expression refers to someone who has honest and clear intentions.
27sn (22:11) The text has "grace of his lips." The "lips" are a metonymy of cause representing what he says; it also functions as a genitive of specification. This one is gracious or kind in what he says. So the verse is commending honest intentions and gracious words.
28tn (22:11) The syntax of the line is a little difficult, because "grace of his lips" seems to be intruding on the point of the verse with little explanation. The LXX, therefore, rendered it "The Lord loves the pure in heart; all who are blameless in their ways are acceptable to him." This has very little correspondence with the Hebrew; nevertheless commentators attempt to reconstruct the verse using it. Some have suggested taking "king" as the subject of the whole verse--"the king loves...." But this is forced.
29sn (22:12) The "eyes of the LORD" is an anthropomorphic expression; the omniscience of God is intended. When the scripture uses the "eyes" of the LORD, it usually means evaluation, superintending, or safeguarding.
30tn (22:12) There is a slight difficulty in that the abstract noun "knowledge" is nowhere in Proverbs used with the word "watch." Toy wants to make a major change to read, "The eyes of the LORD are on the righteous"--but there is no support for this and it reduces the line to a common idea (Proverbs, p. 418). D. W. Thomas suggests changing the word to "lawsuit" based on an Arabic cognate ("A Note on tu^D~ in Proverbs 22:12," JTS 14 [1963]: 93-94).
31sn (22:12) The object of the verb is the "words of the traitor" (dg}b) yr}b=D]). What treacherous people say is treachery. The verse affirms that God in safeguarding true knowledge will frustrate deception from faithless people--what they say will not have its intended effect.
32sn (22:13) The verse humorously describes the sluggard as making ridiculous excuses for not working--he might be eaten by a lion (e.g., 26:13). It is possible that "lion" was meant figuratively, to represent someone who is like a lion; but this detracts from the humor of the exaggeration.
33tc (22:13) The LXX changes the verse to "murderers in the street" to form a better parallelism, possibly because the verb jx^r´ is used only of humans. The NIV attempts to solve the problem by making the second line a separate claim by the sluggard: "I will be murdered in the streets!"
34sn (22:14) The word "mouth" is a metonymy of cause; it means the seductive speech of the strange woman (e.g., 2:16-22; and chs. 5, 7).
35tn (22:14) The comparative "like" does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
36sn (22:14) The point of the metaphor is that what she says is like a deep pit. The pit is like the hunter's snare; it is a trap that is difficult to escape. So to succumb to the adulteress--or to any other folly this represents--is to get oneself in a difficulty that has no easy escape.
37tn (22:14) Heb "the one who is cursed by the LORD." The construction uses the passive participle in construct with Yahweh. The "LORD" is genitive of agency after the passive form. The verb means "be indignant, express indignation." So it is talking about one against whom the LORD is angry.
38tn (22:14) Heb "will fall there." The falling could be the curse or the result of the curse. The verse is saying that the LORD will use the seductive, deceptive words of the adulteress to bring about the downfall of one who is inclined to such folly.
39sn (22:15) The passive participle is figurative (implied comparison with binding); it means that folly forms part of a child's nature (Greenstone, Proverbs, p. 238).
40tn (22:15) The "heart of a child" (ru^n´-bl#) refers to the natural inclination of a child to foolishness. The younger child is meant in this context, but the word can include youth. Whybray suggests that this idea might be described as a doctrine of "original folly" (Book of Proverbs, p. 125).
41tn (22:15) The word "rod" is a metonymy of adjunct; it represents physical chastening for direction or punishment, to suppress folly and develop potential. The genitive ("discipline") may be taken as an attributive genitive, "a chastening rod" or an objective genitive, "a rod [punishment] that brings about correction/discipline."
42tn (22:16) The Hebrew is cryptic; but two sins are mentioned here that will be punished by poverty: extortion and bribery. It says: "oppressing the poor, it is gain; giving to the rich, it is loss." Perhaps the verse is simply saying it is easy to oppress the poor for gain, but it is a waste of money to try to buy or bribe a patron (Kidner, Proverbs, p. 149).
43sn (22:16) A new collection of sayings begins here, forming the fourth section of the book. This collection is not like that of 1:1--9:18; here the introductory material is more personal than 1:1-7, and the style differs, showing great similarity to the Instructions of Amenemope in Egypt (especially the thirty precepts of the sages in 22:17--24:22). Verses 17-21 form the introduction, and then the sayings begin in v. 22. After the thirty sayings are given, there are further sayings in 24:23-34. There is much literature on this material: see "The Instruction of Amenemope," in Literature of Ancient Egypt, ed. W. K. Simpson (New Haven: Yale University Press, 1972); J. A. Wilson, "Egyptian Instructions," in ANET, pp. 412-25; and A. Cody, "Notes on Proverbs 22:21 and 22:23b," Bib 61 (1980): 418-26.
44sn (22:17) To "incline the ear" means to listen carefully; the expression is metonymical in that the ear is the instrument for hearing. It is like telling someone to bend down to hear better.
45tn (22:18) Or, "when."
46tn (22:18) Heb "keep them," referring to the words of the wise expressed in these sayings. The referent has been specified in the translation for clarity.
47tn (22:18) The term "and" does not appear in the Hebrew but is supplied in the translation.
48sn (22:18) If the teachings are preserved in the heart/mind of the disciple, then that individual will always be ready to speak what was retained.
49tn (22:19) The form toyh=l! ("to be") is the infinitive construct indicating the purpose (or result) of the teaching.
50tn (22:19) Heb "I cause you to know." The term "today" indicates that the verb should have the instantaneous nuance, and so an English present tense.
51tn (22:20) Older translations and a few more recent ones render this phrase as either "excellent things" following the Qere (so KJV, ASV, NASB, NKJV), "officers," or "heretofore" [day before yesterday], following the Kethib. However, as in most recent translations, the Qere should be rendered "thirty," referring to the number in the collection.
52tn (22:20) The term "sayings" does not appear in the Hebrew but is supplied in the translation for the sake of clarity.
53tn (22:21) Heb "to cause you to know the truth of words of truth."
54tn (22:21) Heb "to return true words."
55tn (22:22) Two negated jussives form the instruction here: lz´g+T!-la^ ("do not exploit") and aK@d~T=-la^w+ ("do not crush"). Robbing and oppressing the poor is easy because they are defenseless. But this makes the crime tempting as well as contemptible. What is envisioned may be in bounds legally (just) but out of bounds morally.
56tn (22:22) The "[city] gate" was the center of activity, the place of business as well as the place for settling legal disputes. The language of the next verse is legal, and so this probably means "court" here.
57tn (22:23) The construction uses the verb byr]y´ with its cognate accusative. It can mean "to strive," but here it probably means "to argue a case, plead a case." How the LORD will do this is not specified--either through righteous people or by direct intervention.
58tn (22:23) The verb ub^q* ("to rob; to spoil; to plunder") is used here in both places to reflect the principle of talionic justice. What they did to the poor will be turned back on them.
59tn (22:24) Heb "possessor of anger." This expression is an idiom for "wrathful person" or "an angry person. These are people characterized by anger, meaning the anger is not a rare expression.
60tn (22:25) The verb [l^a$T#-/P# is rendered "lest you learn." The idea is more precisely "become familiar with" his ways. The construction indicates that if one associates with such people he will become like them.
61sn (22:25) The warning is to avoid associating with a hothead because his influence could be fatal (Amenemope, chapter 9, 11:13-14).
62tn (22:27) The "bed" may be a metonymy of adjunct, meaning the garment that covers the bed (e.g., Exod 22:26). At any rate, it represents his last possession (like "the shirt off his back").
63tn (22:27) Heb "If you cannot pay, why should he take the bed from under you?" This rhetorical question is used to affirm the statement. The rhetorical interrogative hM*l* ("why?") appears in MT but not in the early versions; it may be in the Hebrew text by dittography.
64sn (22:27) The third saying deals with rash vows: if people foolishly pledge what they have, they could lose everything (e.g., 6:1-5; 11:15; 17:18; 20:16; there is no Egyptian parallel).
65sn (22:28) Moving a boundary stone was, and still is, a major problem. The boundaries that were established by forefathers were to be preserved, but no law would stop the violation if people lacked integrity (e.g., Deut 19:14; 27:17; 1 Kgs 21:16-19). Boundaries in Israel were sacred because God owned the land and he apportioned the property to the tribes. To extend one's property illegally was a violation of covenant and oath. Of course, disputes arise when both sides claim their ancestors established a boundary.
66tn (22:28) Heb "your fathers."
sn (22:28) The fourth saying deals with respect for property that belongs to other people (Amenemope, chapter 6, 7:12-13).
67sn (22:29) The word translated "skilled" is general enough to apply to any crafts; but it may refer to a scribe or an official (Whybray, Book of Proverbs, p. 134).
68tn (22:29) The verb form used twice here is bX@y~t=y], the Hitpael imperfect of bx^y´, which means "to set or station oneself; to take one's stand" in this stem. With the form yn}p=l! it means "to present oneself before" someone; so here it has the idea of serving as a courtier.
69sn (22:29) The fifth saying affirms that true skill earns recognition and advancement (Amenemope, chapter 30, 27:16-17).
1tn (23:1) The construction uses the imperfect tense of instruction with the infinitive absolute to emphasize the careful discernment required on such occasions.
2tn (23:1) Or "who," referring to the ruler.
3sn (23:2) The expression "put a knife to your throat" is an idiom that means "curb your appetite" or "control yourself." The instruction was from a time when people dealt with all-powerful tyrants. To enter the presence of such a person and indulge one's appetites would be taking a very high risk.
4tn (23:2) Heb "lord of appetite." The idiom vp#n\ lu^B^ refers to someone who possesses a large appetite. A person with a big appetite is in danger of taking liberties when invited to court.
5tn (23:3) Heb "his"; the referent (the ruler mentioned in v. 1) has been specified in the translation for clarity.
6sn (23:3) The final line gives the causal clause: the impressive feast is not what it appears to be; the king is not doing you a favor, but rather wants something from you or is observing you (Delitzsch, Book of Proverbs, 2:104).
7sn (23:3) Verses 1-3 form the sixth saying about being cautious before rulers (see Amememope, chapter 23, 23:13-18). One should not get too familiar with rulers, for they always have ulterior motives. The Mishnah cites Gamaliel as warning that a ruler only draws you into his court for his purpose, but in your day of trouble he will not be there (Pirqe Aboth 2:3).
8tn (23:4) The verse line only says, "from your understanding cease." In the context it means that the person should have enough understanding to stop wearing himself out trying to be rich.
9 tc (23:5) The Kethib is [Wut*h&, "do your eyes fly [light] on it?" The Qere is the Hiphil, [yu!t*h& "do you cause your eyes to fly on it?" But the line is difficult. The question may be indirect: if you cast your eyes on it, it is gone--when you think you are close, it slips away.
tn (23:5) The term "riches" is not in the Hebrew text, but is supplied in the translation.
10sn (23:5) This seventh saying warns people not to expend all their energy trying to get rich because riches are fleeting (see Amememope, chapter 7, 9:10-11; it says, "they have made themselves wings like geese and have flown away to heaven"). In the ancient world the symbol of birds flying away signified fleeting wealth.
11tn (23:6) Heb "an evil eye." This is the opposite of the "good eye" which meant the generous man. The "evil eye" refers to a person who is out to get everything for himself. He is ill-mannered and inhospitable (e.g., Prov 28:22). He is up to no good--even though he may appear to be a host.
12tc (23:7) The line is difficult; it appears to mean that the miser is the kind of person who has calculated the cost of everything in his mind as he offers the food. The LXX has: "Eating and drinking with him is as if one should swallow a hair; do not introduce him to your company nor eat bread with him." The Hebrew verb "to calculate" (ru^v*) with a change of vocalization and of sibilant would yield "hair" (ru*c@)--"like a hair in the throat [vp#n\], so is he." This would picture an irritating experience. Amenemope uses "blocking the throat" in a similar saying (chapter 11, 14:7). The suggested change is plausible; but the rare verb "to calculate" in the cryptic MT would be easier to defend on the basis of the canons of textual criticism.
13tn (23:7) The phrase "the cost" does not appear in the Hebrew but is implied by the verb; it is supplied in the translation for the sake of clarity.
14tn (23:7) Heb "soul."
15sn (23:8) Eating and drinking with a selfish miser would be irritating and disgusting. The line is hyperbolic; the whole experience turns the stomach.
16sn (23:8) This is the eighth saying; it claims that it would be a mistake to accept hospitality from a stingy person. He is always thinking about the cost, his heart is not in it, and any attempt at pleasant conversation will be lost.
17sn (23:9) The mention of "the ears" emphasizes the concerted effort to get his undivided attention. But a fool rejects instruction and discipline.
18sn (23:9) Saying number nine says that wisdom is wasted on a fool. The literature of Egypt has no specific parallel to this one.
19tn (23:10) Or "encroach on"; Heb "go into."
20tn (23:11) The participle la@G{ describes a "kinsman redeemer." That individual would be a rich or powerful relative who can protect the family; he does this by paying off the debts of a poor relative, buying up the property of a relative who sells himself into slavery, marrying the widow of a deceased relative to keep the inheritance in the family, or taking vengeance on someone who harms a relative, that vengeance often resulting in delivering ("redeeming") the relative from bondage. If there was no human "kinsman redeemer," then the defenseless had to rely on God to be it (e.g., Gen 48:16; Exod 6:6; Job 19:25; Isa 41--63). In the prophetic literature God is presented as the Redeemer in that he takes vengeance on the enemies (the Babylonians) to deliverer his people (kin). In this proverb the LORD is probably the Protector of these people who will champion their cause and set things right.
21sn (23:11) This is the tenth saying; once again there is a warning not to encroach on other people's rights and property, especially the defenseless (see v. 10; 22:22-23, 28).
22tn (23:12) Heb "bring." The Hiphil imperative "come; enter" means to apply the heart, to use the heart or mind in the process. The same would be true in the second half: to bring the ears would mean to listen very carefully.
23tn (23:14) Or, "punish." The syntax of these two lines suggests a conditional clause.
24tn (23:14) Or, "his soul."
25tn (23:14) The term loav= in this context it probably means "death" and not the realm of the departed (wicked) spirits. In the wisdom of other lands, Ahiqar 6:82 says, "If I strike you, my son, you will not die." The idea is that discipline helps the child to a full life; if the child dies prematurely, it would be more than likely a consequence of not being trained. In Proverbs the "death" mentioned here could be social as well as physical.
26tn (23:15) Heb "my son."
27tn (23:16) Heb "my kidneys"; the term was used for the innermost being, the soul, the central location of the passions.
28sn (23:16) This twelfth saying simply observes that children bring joy to their parents when they demonstrate wisdom. The quatrain is arranged in a chiastic structure (ABB'A'): the first line (A) speaks of wisdom in the child, and it is paired with the last line (A') which speaks of the child's saying what is right. In between these brackets are two lines (B and B') about joy to the parent.
29tn (23:17) The verb in this line is aN}q^y+-la^, the Piel jussive negated. The verb means "to be jealous, to be zealous"; it describes the passionate intensity for something. If the object is illegitimate, it is envy; if it is correct, it is zeal. Here the warning is not to envy the sinners. The second colon could use the verb in the positive sense to mean "but rather let your passion burn for the fear of the LORD."
30tn (23:17) Heb "the fear of the LORD." This expression features an objective genitive: "fearing the LORD."
31tn (23:18) Heb "end."
32sn (23:18) The statement is an understatement; far from being cut off, the "hope" will be realized in the end. So this saying, the thirteenth, advises people to be zealous for the fear of the LORD, their religion, rather than for anything that sinners have to offer.
33tn (23:19) Heb "my son."
34tn (23:20) The verb ab*s* means "to imbibe; to drink largely." The participial construction here, /y]y~-ya@b=s), describes "drunkards," which is a little stronger than saying it refers to people who drink too much.
35tn (23:20) The verb ll^z´ means "to be light; to be worthless; to make light of." Making light of something came to mean "to be lavish with; to squander," especially with food. So it describes gluttons primarily; but in the expression there is also room for the person who wastes a lot of food as well.
36sn (23:21) "Drowsiness" is a metonymy of effect or adjunct, put for the drunkenness and gluttony that causes it. So all of it, the drunkenness and the drowsiness that comes from it, brings the ruin. Likewise, "rags" is a metonymy of adjunct, going with the poverty that a life like this brings.
37sn (23:21) This is the fourteenth saying, warning about poor associations. Drunkenness and gluttony represent the epitome of the lack of discipline. In the Mishnah they are used to measure a stubborn and rebellious son (m. Sanhedrin 8). Plaut notes that excessive drinking and eating are usually symptoms of deeper problems; we usually focus more on the drinking because it is dangerous to others (Proverbs, pp. 241-42).
38sn (23:23) The sixteenth saying is an instruction to buy/acquire the kind of life that pleases God and brings joy to parents. Getting truth would mean getting training in the truth, and getting wisdom and understanding would mean developing the perception and practical knowledge of the truth.
39tc (23:24) The Qere reading has the imperfect lyg]y´ with the cognate accusative lyG] which intensifies the meaning and the specific future of this verb.
40tn (23:24) The term "child" is supplied for the masculine singular adjective.
41tn (23:25) The form lg}t* is clearly a short form and therefore a jussive; if this second verb is a jussive, then the parallel jm^c=y] should be a jussive also.
42tn (23:26) Heb "my son."
43tn (23:27) The comparative "like" does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
44tn (23:27) Heb "foreign woman." The term hY´r]k=n´ ("foreign woman") often refers to a prostitute (e.g., Prov 2:6; 5:20; 6:24; 7:5). While not all foreign women in Israel were prostitutes, their prospects for economic survival were meager and many turned to prostitution to earn a living.
45tn (23:27) 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.
46sn (23:27) In either case, whether a prostitute or an adulteress wife, the danger is the same. The metaphors of a "deep pit" and a "narrow well" describe this sin as one that is a trap, from which there is no escape. The pit is a gateway to Sheol, and those who enter are as good as dead, whether socially or through punishment physically.
47tn (23:28) The noun [t#j# is defined by BDB as "prey"; but this is the only occurrence of the word. The related verb BDB defines as "to seize; to snatch away" (with an Aramaic cognate meaning "to break in pieces" [Pa], and an Arabic word "death"). But the only occurrence of that is in Job 9:12, where it is defined as "seizes." So in this passage the noun could have either a passive sense (what is seized), or an active sense (the one who seizes). The traditional rendering is "prey"; the NIV has with as much warrant "like a bandit." Since the prepositional phrase (the simile) is modifying the woman, the active sense works better in the translation.
48sn (23:28) The participle means "unfaithful [men]" (masculine plural); it could also be interpreted as "unfaithfulness" in the abstract sense. M. Dahood interprets it to mean "garments" (which would have to be repointed), saying that she collects garments in pledge for her service (M. Dahood, "To Pawn One's Cloak," pp. 359-366). But that is a little far-fetched; it might have happened on occasion, but as a common custom unlikely. Besides that, the text in the MT makes perfectly good sense without such a change. She makes more people prove unfaithful to the law of God through her practice.
49sn (23:28) Verses 26-28 comprise the seventeenth saying; it warns the young person to follow the instructions about temptations because Dame Folly is lurking.
50sn (23:29) The eighteenth saying is about excessive drinking. The style changes here as the sage breaks into a vivid use of the imagination. It begins with a riddle describing the effects of drunkenness (v. 29) and gives the answer in v. 30; instructions follows in v. 31, with the consequences described in v. 32; the direct address continues in vv. 33 and 34; and the whole subject is concluded with the drunk's own words in v. 35 (M. E. Andrews, "Variety of Expression in Proverbs 23:29-35," VT 28 [1978]: 102-103).
51sn (23:29) The Hebrew word translated "dullness" describes darkness or dullness of the eyes due to intoxication, perhaps redness.
52sn (23:30) The answer to the question posed in v. 29 is obviously one who drinks too much, which this verse uses metonymies to point out. Lingering over wine is an adjunct of drinking more wine; and seeking mixed wine obviously means with the effect or the purpose of drinking it.
53tn (23:31) Heb "its eye gives."
54tn (23:31) The expression is difficult, and is suspected of having been added from Song 7:10, although the parallel is not exact. The verb is the Hitpael imperfect of El^h*; and the prepositional phrase uses the word "upright; equity; pleasing," from rv*y´. The KJV renders it "when it moves itself aright." Much more helpful is the NIV: "when it goes down smoothly." It obviously refers to the pleasing nature of wine.
55tn (23:32) Heb "its end."
56tn (23:33) The feminine plural of rz´ ("strange things") refers to the trouble one has in seeing and speaking when drunk.
57tn (23:34) Heb "heart."
58sn (23:34) The point of these similes is to compare being drunk with being seasick. One who tries to sleep when at sea, or even worse, when up on the ropes of the mast, will be tossed back and forth.
59tn (23:35) The phrase "You will say" is supplied in the translation.
60sn (23:35) The line describes how one who is intoxicated does not feel the pain, even though beaten by others. He does not even remember it.
61tn (23:35) The last line has only "I will add I will seek it again." The use of [ys!oa signals a verbal hendiadys with the next verb: "I will again seek it." In this context the suffix on the verb refers to the wine--he wants to go and get another drink.
1tn (24:1) Heb "evil men."
2tn (24:1) The Hitpael jussive is from the verb that means "to crave; to desire." This is more of a coveting, an intense desire.
3sn (24:2) This nineteenth saying warns against evil associations. Evil people are obsessed with destruction and trouble. See on this theme 1:10-19; 3:31 and 23:17. Kidner observes that a close view of sinners is often a good antidote to envying them (Proverbs, p. 153).
4tn (24:3) The preposition B= (bet, "by; through") in these two lines indicates means.
5sn (24:3) Verses 3 and 4, the twentieth saying, concerns the use of wisdom for domestic enterprises. In Prov 9:1 wisdom was personified as a woman who builds a house; but here the emphasis is primarily on the building--it is a sign of security and prosperity (Toy, Proverbs, p. 442). One could make a secondary application from this line for a household, a family.
6sn (24:5) The twenty-first saying seems to be concerned with the need for wisdom in warfare. In line with that, the word used here is rb#G\, "mighty man; hero; warrior."
7tn (24:5) The expression zouB^ employs a beth essentiae, meaning he "is strong," not "in strength."
8sn (24:6) The point of the saying is that wise counsel is necessary in war. For victory, strategy, and counsel are more important than mere military strength--many great armies have been destroyed because of their unwise leaders. See on this theme 11:14; 20:18; and 21:22.
9tc (24:7) The MT reads tomar´ ("corals")--wisdom to the fool is corals, i.e., an unattainable treasure. With a slight change in the text, removing the a (alef), the reading is tomr´ ("high"), i.e., wisdom is too high--unattainable--for a fool. The internal evidence favors the emendation.
10tn (24:7) Heb "[city] gate," a metonymy of subject, meaning what goes on in the gate--court cases and business transactions. So it is in these assemblies that he keeps quiet. The term "court" has been used in the translation for clarity.
11sn (24:7) The verse portrays a fool out of his element: in a serious moment in the gathering of the community, he does not even open his mouth (a metonymy of cause, meaning speak). Wisdom is too high for the fool--it is beyond his ability.
12tn (24:8) Heb "possessor of schemes." The picture of the wicked person is graphic: he devises plans to do evil and is known as a schemer. Elsewhere the "schemes" are outrageous and lewd (e.g., Lev 18:7; Judg 20:6). Here the description portrays him as a cold, calculating, active person: "the fool is capable of intense mental activity but it adds up to sin" (McKane, Proverbs, p. 399).
13tn (24:9) Heb "the scheme of folly." The genitive functions as an attributive genitive, meaning "foolish scheme." But it could also be interpreted as a genitive of source, the scheme that comes from folly (or the fool if "folly" were metonymical).
14tn (24:9) Heb "to a man." This describes evil people who flout all morality and goodness; sooner or later the public will have had enough of them.
15tn (24:10) Heb "show yourself slack." The verb hp*r´ means "to sink; to relax." In the causative stems it means "to let slacken; to let go; to refrain; to fail; to do nothing." In the Hitpael stem BDB defines it as "to show yourself slack." It has also been rendered as "faint; failing; faltering." The colon implies a condition, for which the second part of the verse is the apodosis.
16tn (24:10) The verse employs a paronomasia to underscore the point: "trouble" is hr´x*, literally "a bind; a strait [or, narrow] place"; "small" is rx^, with the same idea of "narrow" or "close."
17sn (24:10) The test of strength is adversity, for it reveals how strong a person is. Of course a weak person can always plead adverse conditions in order to quit. This is the twenty-fourth saying.
18tn (24:11) The idea of "slipping" (participle from fom) has troubled some commentators. G. R. Driver emends it to read "at the point of" ("Problems in Proverbs," ZAW 50 [1932]: 146). But the MT as it stands makes good sense. The reference would be general, viz., to help any who are in mortal danger or who might be tottering on the edge of such disaster--whether through sin, or through disease, war, or danger.
sn (24:11) God holds people responsible for rescuing those who are in mortal danger. The use of "death" and "slaughter" seems rather strong in the passage, but they have been used before in the book for the destruction that comes through evil.
19tn (24:12) Heb "weighs," meaning "tests" or "evaluates."
20sn (24:12) The verse completes the saying by affirming that people will be judged responsible for helping those in mortal danger. The verse uses a series of rhetorical questions to affirm that God knows our hearts and we cannot plead ignorance.
21sn (24:13) The twenty-sixth saying teaches that one should develop wisdom because it has a profitable future. The saying draws on the image of honey; its health-giving properties make a good analogy to wisdom.
22tn (24:14) D. W. Thomas argues for a meaning of "seek" in place of "know" ("Notes on Some Passages in the Book of Proverbs," JTS 38 [1937]: 401).
23tn (24:14) The phrase "is sweet" is supplied in the translation as a clarification.
24tn (24:14) The term "it" is supplied in the translation.
25tn (24:14) Heb "there will be an end." The word is tyr]j&a^ ("after-part, end"). BDB 31 (b) says in a passage like this it means "a future," i.e., a happy close of life, sometimes suggesting the idea of posterity promised to the righteous, often parallel to "hope.".
26tn (24:15) The word "wicked" could be taken as a vocative (cf. KJV, "O wicked man"); but since the next line refers to the wicked this would seem unlikely. It serves better as an adverbial accusative.
27sn (24:15) The saying warns that it is futile and self-defeating to mistreat God's people, for they survive--the wicked do not. The warning is against a deliberate, planned assault on their places of dwelling.
28tn (24:16) The clause beginning with yK! could be interpreted as causal or conditional; but in view of the significance of the next clause it seems better to take it as a concessive clause. Its verb then receives a modal nuance of possibility. The apodosis is then "and he rises," which could be a participle or a perfect tense; although he may fall, he rises (or, will rise).
sn (24:16) The righteous may suffer adversity or misfortune any number of times--seven times here--but they will "rise" for virtue triumphs over evil in the end (Whybray, Book of Proverbs, p. 140).
29tn (24:16) The verb could be left with an English present tense to express what happens to the wicked in this life; but since the saying warns against being like the wicked, their destruction may be directed to the future.
30sn (24:17) The saying (vv. 17 and 18) warns against gloating over the misfortune of one's enemies. The prohibition is formed with two negated jussives "do not rejoice" and "let not be glad," the second qualified with "your heart" as the subject signifying the inner satisfaction of such a defeat.
31tn (24:18) Heb "and [it is] evil in his eyes."
32sn (24:18) The judgment of God should strike a note of fear in the heart of people (e.g., Lev 19:17-18). His judgment is not to be taken lightly, or personalized as a victory. If that were to happen, then the LORD might take pity on the enemies in their calamity, for he champions the downtrodden and defeated. These are probably personal enemies; the imprecatory psalms and the prophetic oracles present a different set of circumstances for the downfall of God's enemies--even Proverbs says that brings joy to the community.
33tn (24:20) Heb "there is no end [i.e., future] for the evil."
34sn (24:20) The saying warns against envying the wicked; v. 19 provides the instruction, and v. 20 the motivation. The motivation is that there is no future hope for them--nothing to envy, or as Toy explains, there will be no good outcome for their lives (Proverbs, p. 449). They will die suddenly, as the implied comparison with the lamp being snuffed out signifies.
35tn (24:21) Heb "my son."
36tn (24:21) Heb "do not get mixed up with." The verb br~u* is used elsewhere meaning "to exchange; to take on pledge." In the Hitpael stem it means "to have fellowship; to share; to associate with." Some versions interpret with "to meddle" for this context, because "to have fellowship" is certainly not what is meant.
37tn (24:21) The form rendered "rebellious" is difficult; it appears to be the Qal active participle, plural, from hn´v*, "to change"--"those who change." The RV might have thought of the idea of "change" when they rendered it "political agitators." The Syriac and Targum have "fools," the Latin has "detractors," and the LXX reads, "do not disobey either of them," referring to God and the king in the first line. Accordingly the ruin predicted in the next line would be the ruin that God and the king can inflict. If the idea of "changers" is retained, it would have to mean people who at one time feared God and the king but no longer do.
38tn (24:22) Heb "rise."
39tn (24:22) Heb "the ruin of the two of them." Judgment is sent on the rebels both by God and the king. The term dyP! ("ruin; disaster") is a metonymy of effect, the cause being the sentence of judgment (= "ruinous judgment" in the translation). The word "two of them" is a subjective genitive--they two bring the disaster on the rebels. The referents (the LORD and the king) have been specified in the translation for clarity.
sn (24:22) The reward for living in peace under God in this world is that those who do will escape the calamities that will fall on the rebellious. Verse 21a is used in 1 Peter 2:17, and v. 22 is used in Romans 13:1-7 (v. 4). This is the thirtieth and last of this collection.
40tn (24:23) Heb "to recognize faces."
41tn (24:23) Heb "not good." This is a tapeinosis -- a deliberate understatement to emphasize a worst case scenario: "it is terrible!"
42tn (24:24) The word means "wicked; guilty" or "criminal"; since this line follows the statement about showing partiality in judgment, it must be within the legal setting. So the statement describes one who calls a guilty person righteous or acquitted.
43tn (24:24) Or "righteous"; the same Hebrew word may be translated either "innocent" or "righteous" depending on the context.
44tn (24:24) The verb means "to be indignant." It can be used within the range of have indignation, meaning loathe or abhor, or express indignation, meaning denounce or curse. In this passage the latter is intended.
45tn (24:25) The verb means "to be pleasant; to be delightful." The imperfect tense promises that there "will be delight" to those who rebuke the wicked.
46tn (24:25) The verb jk^y´ means "to decide; to adjudge; to prove." This word occurs frequently in Proverbs meaning "to reprove" or "to rebuke." It deals with disputes, legal or otherwise. It can refer to a charge against someone or starting a dispute (and so rebuke); it can mean quarrel, argue; and it can mean settle a dispute. In this context the first or last use would work: (1) reproving the wicked for what they do, or (2) convicting them in a legal setting.
47tn (24:25) The "them" is supplied in the translation for clarity.
48tn (24:25) The expression is bof-tK^r+b! ("blessing of good"); the genitive "good" has to be an attributive genitive modifying "blessings." The word is general enough to mean any number of things--rich, healthy, pleasing, etc. The parallelism here narrows the choice.
49tn (24:26) Heb "the one who returns right words kisses the lips." This is an implied comparison for giving an honest answer. Honesty is like a kiss. The kiss would signify love, devotion, sincerity, and commitment (in that culture)--an outward expression of what is in the heart. It is an apt illustration of telling the truth.
50tn (24:26) Heb "returns."
51tn (24:27) The perfect tense with vav following the imperatives takes on the force of an imperative here.
52sn (24:27) If the term "house" is understood literally, the proverb would mean that one should be financially secure before building a house. If "house" is figurative for household (metonymy of subject: children or family), the proverb would mean that one should have financial security and provision before starting a family.
53sn (24:28) The legal setting of these sayings continues with this warning against the false accuser. The witness in this line is one who has no basis for his testimony. "Without cause" is the adverb from /n´j*, which means "to be gracious." The adverb means "without a cause; gratis; free." It is also cognate to the word /j@ ("grace" or "unmerited [or, undeserved] favor." The connotation is that the opposite is due. So the adverb would mean that there was no cause, no justification for the witness, but that the evidence seemed to lie on the other side.
54tn (24:28) Heb "lips." The term "lips" is a metonymy of cause; it means what is said--here in court as a false witness.
55tn (24:29) The verb is bWv, which in the Hiphil stem means "to restore; to repay; to return." The idea is that of repaying someone for what he did.
56tn (24:29) Heb "to the man."
57sn (24:29) Rather than give in to the spirit of vengeance, one should avoid retaliation (e.g., Prov 20:22; Matt 5:43-45; Rom 12:9). According to the Talmud, Hillel said, "Do not do to others what you would not have them do unto you" (b. Sanhedrin 31a).
58tn (24:30) Heb "lacks heart."
59tn (24:31) The Hebrew term hN}h!w+ (traditionally "and lo") is a deictic particle that calls attention to what comes next. "And look" is too abrupt; "I saw" calls attention to the field that was noticed.
60tn (24:31) Heb "its face."
61sn (24:32) Heb "I put my heart." The "heart" represents the mind and the will combined; to apply that means to give careful consideration to what was observed.
62tn (24:32) Heb "I looked, I received instruction." There are four verbs in the two parts of this verse: "I saw...I set...I saw...I received." It is clear that the first two verbs in each half verse are the foundation for the next two. At the beginning of the verse the form is the preterite with the vav consecutive; it can be subordinated as a temporal clause to the next verb, probably to be identified as a preterite with the vav--"when I saw, I put." The next two verbs are both perfect tenses; their construction would parallel the first half of the verse, even though conjunctions do not appear here--"[when] I saw, I received."
sn (24:32) The teacher makes several observations of the state of the sluggard that reveal that his continued laziness will result in poverty. The reminiscence used here may be a literary device to draw a fictional but characteristically true picture of the lazy person.
63tn (24:34) Heb "a man of shield."
1sn (25:1) This section of the book has proverbs attributed to Solomon but copied by Hezekiah's sages (between 715 B.C. and 687 B.C.). Some scholars conclude that this has no historical value other than to report the later disposition that people thought they came from Solomon's time; but if that were the only consideration, then that in itself would have to be considered as a piece of historical information. But if the reference is an earlier note in the collection, then it becomes more valuable for consideration. The proverbs in these lines differ from the earlier ones in that these are multiple line sayings using more similes; chs. 28-29 are similar to 10-16, but chs. 25-27 differ in having few references to God.
2sn (25:2) The proverb provides a contrast between God and the king, and therein is the clue to the range of application involved. The interest of the king is ruling or administering his government; and so the subject matter is a contrast to the way God rules his kingdom.
3sn (25:2) The two infinitives form the heart of the contrast--"to conceal a matter" and "to search out a matter." God's government of the universe is beyond human understanding--humans cannot begin to fathom the intentions and operations of it. But it is the glory of kings to search out matters and make them intelligible to the people. Human government cannot claim divine secrecy; kings have to study and investigate everything before making a decision, even divine government as far as possible. But kings who rule as God's representatives must also try to represent his will in human affairs--they must even inquire after God to find his will. This is their glorious nature and responsibility. For more general information on vv. 2-27, see G. E. Bryce, "Another Wisdom ´Book' in Proverbs," JBL 91 (1972): 145-57.
4sn (25:3) The expression simply has "heavens for height" and then "earth for depth." The proverb is clearly intending the first line to be an illustration of the second--it is almost emblematic parallelism.
5sn (25:3) The proverb is affirming a simple fact: the king's plans and decisions are beyond the comprehension of the people. While the king would make many things clear to the people, there are other things that are "above their heads" or "too deep for them." They are unsearchable because of his superior wisdom, his caprice, or his need for secrecy. He must be one step ahead to keep a firm grip on power.
6tn (25:4) The Hebrew yl!K# means "vessel; utensil." But purging dross from silver does not produce a vessel for the silversmith. Some versions therefore render it "material." The LXX says "that it will be entirely pure." So D. W. Thomas reads lyl!K* and translates it "purified completely" ("Notes on Some Passages in the Book of Proverbs," VT 15 [1965]: 271-79). McKane simply rearranges the line to say that the smith can produce a work of art (Proverbs, p. 580). One could explain that "vessel" is a metonymy of effect, "vessel" put for the material that goes into making it (such metonymies occur fairly often in Psalms and Proverbs).
7sn (25:5) These two verses present first an illustration and then the point (so it is emblematic parallelism). The passage uses imperatives to teach that wicked must be purged from the kingdom.
8sn (25:5) "Throne" is a metonymy of subject (or adjunct); it is the symbol of the government over which the king presides.
9sn (25:5) When the king purges the wicked from his court he will be left with righteous counselors and his government therefore will be "established in righteousness"--it will endure through righteousness. But as Greenstone says, "The king may have perfect ideals and his conduct may be irreproachable, but he may be misled by unscrupulous courtiers (Proverbs, p. 264).
10tn (25:7) The phrase "for him" is supplied in the translation for clarity.
11sn (25:7) This proverb, covering the two verses, is teaching that it is wiser to be promoted than to risk promotion by self-promotion. The point is clear: trying to promote oneself could bring on public humiliation; but it would be an honor to have everyone in court hear the promotion by the king.
12tn (25:7) The two infinitives construct form the contrast in this "better" sayings; each serves as the subject of its respective clause.
13tc (25:7) Most modern commentators either omit this last line or attach it to the next verse. But it is in the text in the MT as well as the LXX, Syriac, Vulgate, and most modern translations.
14tn (25:8) The last clause of v. 7, "what your eyes have seen," does fit very well with the initial clause of v. 8. It would say: what you see, do not take hastily to court, but if the case was not valid, he would end up in disgrace.
sn (25:8) The verb byr] is often used in legal contexts; here the warning is not to go to court hastily lest it turn out badly. The verb "to strive" means dispute in the legal context.
15tn (25:8) The clause begins with /P# ("lest") which seems a bit out of place in this line. Toy suggests changing it to yK! ("for") to make a better connection, instead of supplying an ellipsis: "lest it be said what..." (Proverbs, p. 461).
16tn (25:9) The verse begins with the direct object ;b=yr] ("your case") followed by the imperative from the same root, byr] ("argue"). It is paralleled by the negated Piel jussive. The construction of the clauses indicates that the first colon is foundational to the second: argue...but do not reveal," or better, "when you argue...do not reveal."
17sn (25:9) The concern is that in arguing with one person a secret about another might be divulged, perhaps deliberately in an attempt to clear oneself. The point then is about damaging a friendship by involving the friend in another quarrel.
18tn (25:10) The noun hB*D] ("infamy; defamation; evil report; whispering") is used of an evil report here (e.g., Gen 37:2), namely a true report of evil doing. So if a person betrays another person's confidence, he will never be able to live down the reputation he made as one who betrays secrets.
19sn (25:11) The verse uses emblematic parallelism, stating the simile in the first part and the point in the second. The meaning of the simile is not entirely clear, but it does speak of beauty, value, and artistry. The "apples of gold" (possibly citrons, quinces, oranges, or apricots) may refer to carvings of fruit in gold on columns.
20tn (25:11) Heb "on its wheels." This expression means "aptly, fittingly." The point is obviously about the immense value and memorable beauty of words used skillfully (Whybray, Book of Proverbs, p. 148). Noting the meaning of the term and the dual form of the word, McKane suggests that the expression is metaphorical for the balancing halves of a Hebrew parallel wisdom saying: "The stichos is a wheel, and the sentence consisting of two wheels is a `well-turned' expression" (Proverbs, p. 584). The line then would be describing a balanced, well-turned saying, a proverb; it is skillfully constructed, beautifully written, and of lasting value.
21sn (25:12) Here is another emblematic parallelism; the first half is the simile, and the second half makes the point from it: a wise rebuke that is properly received is of lasting value. The rebuke in the ear of an obedient student is like fine ornaments.
22sn (25:12) The "ear of the listener" means the obedient disciple, the one who complies with the reproof he hears.
23sn (25:13) The emblem in the parallelism of this verse is the simile of the first line. Because snow at the time of harvest would be rare, and probably unwelcome, various commentators have sought to explain this expression. Whybray suggests it may refer to snow brought down from the mountains and kept cool in an ice hole (Book of Proverbs, p. 148); this seems rather forced. Greenstone following Rashi suggests it might refer to the refreshing breeze that comes from snow-capped mountains (Proverbs, p. 260). Toy suggests a snow-cooled drink (p. 464), and Mckane an application of ice water to the forehead (p. 585). These all attempt to explain the simile; but the point is clear enough, a faithful servant is refreshing. The analogy could be hypothetical--as refreshing as the coolness of snow would be in harvest time.
24tn (25:13) Heb "he restores the life [or, soul] of his masters." The idea suggests that someone who sends the messenger either entrusts his life to him or relies on the messenger to resolve some concern. A faithful messenger restores his spirit and so is "refreshing."
25sn (25:14) The emblem now is one of clouds and winds that would be expected to produce rain; they gain attention and raise people's expectations but prove to be disappointing and hence deceitful.
26tn (25:14) The form lL@h^t=m! is the Hitpael participle of the well-known word for "praise"; but in this stem it means "to praise oneself" or "to boast." The description of "windbag" seems appropriate in this context.
27tn (25:14) Heb "a gift of falsehood." This would mean that the individual brags about giving a gift, when there is no gift.
28tn (25:15) Heb "long of anger" or "forbearance."
29tn (25:15) The two imperfect verbs in this line may be nuanced as potential imperfects because what is described could happen, but does not as a rule.
30sn (25:15) The "tongue" is the metonymy of cause; and so the expression refers to soft or gentle speech. This harmonizes with the parallel idea of "long of anger"--through a calm patience much can be accomplished.
31sn (25:15) The idea of breaking a bone uses the hardest and most firm part of the body in contrast to the "softness of the tongue." Both are figurative, forming a comparison. A gentle speech can break down any stiff opposition.
32tn (25:16) The verse simply begins with "you have found honey." Some turn this into an interrogative clause for the condition laid down; most make the form in some way subordinate to the following instruction: "when you find...eat."
33sn (25:16) The verb means "to be satisfied; to be sated; to be filled." Here it means more than satisfied, since it describes one who overindulges and becomes sick.
34sn (25:16) The proverb warns that anything overindulged in can become sickening. The verse uses formal parallelism to express first the condition and then its consequences. It teaches that moderation is wise in the pleasures of life.
35tn (25:17) The verb is rq^h), the Hiphil imperative of rq^y´ ("to be rare; to be precious"). To make one's foot rare would mean to keep the visits to a minimum as well as valuable--things increase in value, according to the nuances of this word, when they are rare.
36tn (25:17) Heb "gets full." This verb means "to be sated; to be satisfied; to be filled." It is often used with reference to food, but here it refers to frequent visits that wear out one's welcome.
37sn (25:18) The first line identifies the emblem of the proverb: false witnesses are here compared to deadly weapons because they can cause the death of innocent people (e.g., Exod 20:16; Deut 5:20; and Prov 14:5).
38tn (25:18) The verb hn´u* followed by the preposition B= (bet) with its object means "to testify against" (answer against someone). With the preposition l= (lamed) it would mean "to testify for" someone. Here the false witness is an adversary, hence the comparison with deadly weapons.
39tn (25:18) While du@ could be interpreted as "evidence" (a meaning that came from a metonymy--what the witness gives in court), its normal meaning is "witness." Here it would function as an adverbial accusative, specifying how he would answer in court.
40sn (25:19) The similes in this emblematic parallelism focus on things that are incapable of performing--they are either too painful and or ineffective.
41tn (25:19) Since there is no preposition to clarify the construction, there are two ways to take the term jf*b=m! ("confidence") in the context. It can either refer to reliance on an unfaithful person, or it can refer to that on which the unfaithful relies. Toy argues that what the faithless relies on will fail him in the time of trouble (Proverbs, p. 466). This view requires a slight change in the MT to make "confidence" a construct noun (i.e., the confidence of the faithless); the other view, which fits better the MT as it stands, says that "confidence [in] a faithless person" is like relying on a decaying tooth or a lame foot.
42tn (25:19) Heb "in the day of trouble."
43tc (25:20) The consonants of the Hebrew text of this verse are similar to the consonants in v. 19. The LXX has a much longer reading: "Like vinegar is bad for a wound, so a pain that afflicts the body afflicts the heart. Like a moth in a garment, and a worm in word, so the pain of a man wounds the heart." The idea that v. 20 is a dittogram is not very convincing; and the Greek version is too far removed to be of help in the matter.
44tn (25:20) The second simile mentions pouring vinegar on soda. The LXX has "scab," but that does not fit as a sensitive thing. The reference is to sodium carbonate (natural in Egypt) which can be neutralized with vinegar.
45sn (25:20) It is inappropriate and counterproductive to sing songs to a heavy heart. One needs to be sensitive to others (e.g., Jer 2:22; 1 Sam 19:9).
46sn (25:22) The imagery of the burning coals represents pangs of conscience, more readily effected by kindness than by violence. These coals produce the sharp pain of contrition through regret (e.g., 18:19; 20:22; 24:17; Gen 42-45; 1 Sam 24:18-20; Rom. 12:20). The coals then would be an implied comparison with a searing conscience.
47sn (25:22) The second consequence of treating enemies with kindness is that the LORD will reward the act. That this is promised shows that the instruction belongs to the religious traditions of Israel.
48sn (25:23) One difficulty here is that it is the west wind that brings rain to Israel (e.g., 1 Kings 18:41-44). Toy suggests that the expression is general, referring to a northwest wind--unless it is an error (Proverbs, p. 468). J. P. M. van der Ploeg suggests that the saying originated outside the land, perhaps in Egypt ("Prov 25:23," VT 3 [1953]: 189-92). But this would imply it was current in a place where it made no sense. Whybray suggests that the solution lies with the verb "brings forth" (ll@ojT=); he suggests redefining it to mean "repels, holds back." Thus, the point would be that the north wind holds back the rain just as an angry look holds back slander (Book of Proverbs, p. 149). But the support for this definition is not convincing. The general reference to northerly winds is workable.
49tn (25:23) Heb "a tongue of secret" or "a hidden tongue"--one who goes about whispering about people.
50tn (25:23) The phrase "brings forth" does not appear in Hebrew in this line but is implied by the parallelism; it is supplied here in the translation for clarity.
51sn (25:23) The verse implies a comparison between the two parts to make the point that certain things automatically bring certain results. Sly words will infuriate people as easily as the northerly winds bring the cold rain.
52tn (25:25) Heb "a weary [or, faint] soul," but water refreshes the whole person.
53sn (25:25) The difficulty of getting news from a distant land made its reception all the more delightful (e.g., Gen 45:27; Prov 15:30).
54sn (25:26) The Niphal participle is from sp^r´, which means "to stamp; to tread; to foul by treading [or, by stamping]." BDB defines it here as a "fountain befouled." The picture is one of a spring of water where men and beasts gather and muddy it by their trampling in and out of it.
55tn (25:26) The Hophal participle from tj^v* ("to ruin; to destroy; to corrupt") provides a general description--the well has been ruined and is unusable.
56tn (25:26) The verb fm* means "to give way; to move." This probably refers to the integrity of the righteous being lost--comparing it to moving [off course]. Perowne writes, "To see a righteous man moved from his steadfastness through fear or favour in the presence of the wicked is as disheartening as to find the stream turbid and defiled at which you were longing to quench your thirst" (Proverbs, p. 161). But the line may refer to the loss of social standing and position by the plots of the wicked--just as someone muddied the water, someone made the righteous slip from his place.
57sn (25:27) This is a tapeinosis -- a deliberate understatement to emphasize a worst case scenario: "it is bad!"
58tn (25:27) Heb "and the investigation of their glory is not glory." This line is difficult to understand but it forms an analogy to honey--glory, like honey, is good, but not to excess. This was rendered in the LXX, "it is proper to honor notable sayings." A. A. MacIntosh suggests, "He who searches for glory will be distressed" ("A Note on Prov 25:27," VT 20 [1970]: 112-14). Bryce has "to search out difficult things is glorious" ("Another Wisdom Book," pp. 145-147). R. C. Van Leeuwen suggests, "to seek difficult things is as glory" ("Proverbs 25:27 Once Again," VT 36 [1986]: 105-114). The Hebrew is cryptic, but not unintelligible: "seeking their glory [is not] glory." It is saying that seeking one's own glory is dishonorable.
59tn (25:28) Heb "whose spirit lacks restraint." A person whose spirit (j~Wr) lacks restraint is one who is given to outbursts of passion, who lacks self-control. This person has no natural defenses but reveals his true nature all the time. The proverb is stating that without self control a person is vulnerable.
1sn (26:1) "Honor" in this passage probably means respect, external recognition of worth, accolades, advancement to high position, or the like. All of these would be out of place with a fool; so the sage is warning against elevating or acclaiming those who are worthless. See also J. A. Emerton, "Notes on Some Passages in the Book of Proverbs," VT 15 (1965): 271-79.
2sn (26:1) The first twelve verses of this chapter are sometimes called "the Book of Fools" because they deal with the actions of fools.
3tn (26:2) The "causeless curse" describes an undeserved curse. The Hebrew word translated "causeless" is the adverb from /n~j*; it means "without cause; gratuitous."
sn (26:2) This proverb is saying that a curse that is uttered will be powerless if that curse is undeserved. It was commonly believed in the ancient world that blessings and curses had power in themselves, that once spoken they were effectual. But scripture makes it clear that the power of a blessing or a curse depends on the power of the one behind it (e.g., Num 22:38; 23:8). A curse would only take effect if the one who declared it had the authority to do so, and he would only do that if the curse was deserved.
4tc (26:2) The MT has the negative with the verb "to enter; to come" to mean "will not come" (ab)t* aO). This is interpreted to mean "will not come to rest" or "will not come home." Some commentators have taken the Qere reading of ol instead, and read it as "will come home to him." This is also a little difficult; but it gives the idea that an undeserved curse will come [back] to him [who gave it]. Just as a bird will fly around and eventually come home, so will the undeserved curse return on the one who gave it. This is plausible; but there is no referent for the suffix, making it syntactically difficult.
5sn (26:3) A fool must be disciplined by force like a dumb animal--there is no reasoning. The fool is as difficult to manage as the donkey or horse.
6sn (26:4) One should not answer a fool's foolish questions in line with the fool's mode of reasoning (Greenstone, Proverbs, p. 274).
7sn (26:4) If one were to descend to the level of a fool to argue with him he would only look like a fool as well.
8sn (26:5) The apparent contradiction with the last verse has troubled commentators for some time. The Rabbis solved it by saying that v. 4 referred to secular things, but v. 5 referred to sacred or religious controversies. While this does not resolve the issue, it does give a sound application for the two verses together--in negligible issues one should just ignore the stupid person, but in issues that matter he must be dealt with, lest credence be given to what he says (Plaut, Proverbs, p. 266). The text presents two proverbs that each present an aspect of the whole truth. One should not lower himself to the level of the fool, but there are times when the lesser of two evils is to do so, other than let him gain confidence as a wise person or be considered wise by others. Paul, for example, talked like a "fool" to correct the foolish ideas of the Corinthians (2 Cor. 11:16-17; 12:11).
9tn (26:5) Heb "in his own eyes."
10sn (26:6) Sending a messenger on a mission is like having another pair of feet. But if a fool is the messenger, the proverb says, not only does the sender not have an extra pair of feet--he cuts off the pair he has. It would not be simply that the message did not get through; it would get through incorrectly and be a setback! The other simile uses "violence," a term for violent social wrongs and injustice. The metaphorical idea of drinking violence means suffering violence--it is one's portion. So sending a fool on a mission will have injurious consequences.
11tn (26:6) The participle could be taken as the subject of the sentence: "the one who sends...cuts off...and drinks."
12sn (26:6) The consequence is given in the first line and the cause in the second. It would be better not to send a message than to use a fool.
13tn (26:7) The first line states that the legs hang down from the lame. The verb is Wyl=D~, from ll^D´ ("to hang; to be low; to languish") although the spelling of the form indicates it would be from hl*D´ ("to draw" [water]). The word indicates the uselessness of the legs--they are there but cannot be used. Luther gave it a fanciful, but memorable, rendering: "Like dancing to a cripple, so is a proverb in the mouth of the fool."
14tn (26:7) The proverb does not begin with a K= (bet) preposition to indicate a simile; but the analogy within the verse makes it clear that the first line is the emblem. The conjunction vav then indicates the equation--"so."
15sn (26:7) As Toy puts it, the fool is a "proverb-monger" (p. 474); he handles an aphorism about as well as a lame man can walk. The fool does not understand, has not implemented, and cannot explain the proverb. It is useless to him.
16sn (26:8) The translation "like tying a stone in a sling" seems to make the most sense, even though the word for "sling" occurs only here. The point is that only someone who does not know how a sling works would do such a stupid thing (Whybray, Book of Proverbs, p. 152). So to honor a fool would be absurd; it would be counterproductive, for he would still be a fool.
17sn (26:9) The picture is one of seizing a thornbush and the thorn pierces the hand (-dy~b= hl*u*). A drunk does not know how to handle a thornbush because he cannot control his movements and so gets hurt (McKane, Proverbs, p. 599). Toy suggests that this rather means a half-crazy drunken man brandishing a stick (p. 475).
18sn (26:9) A fool can read or speak a proverb but will be intellectually and spiritually unable to handle it; he will misapply it or misuse it in some way. In doing so he will reveal more of his folly. It is painful to hear fools try to use proverbs.
19tn (26:10) Heb "who wounds everyone." This is the rendering given by the NAB, NRSV, and NIV; it is the only one that makes sense out of a verse that most commentators consider hopelessly corrupt. That is not to say it is the correct rendering, only that it makes sense as a required negative statement in a proverb. The first line has lK)-ll@ojm= br~. The first word, br~, can mean "archer," " master," or "much." The verb ll@ojm= can mean "to wound" or "to bring forth." The possibilities are: "a master performs [or, produces] all," "a master injures all," "an archer wounds all," or "much produces all." The line probably should be stating something negative, so the idea of an archer injuring or wounding someone [at random] is preferable. An undisciplined hireling will have the same effect as an archer shooting at anything.
20sn (26:10) The participle rk@c) is rendered here according to it normal meaning "hires" or "pay wages." Other suggestions include "reward" (from the idea of wages) and "stop" (from a similar word).
21sn (26:11) The simile is graphic and debasing (e.g., 2 Peter 2:22).
22sn (26:11) The point is clear: fools repeat their disgusting mistakes, or to put it another way, whenever we repeat our disgusting mistakes we are fools. The proverb is affirming that no matter how many times a fool is warned, he never learns.
23tn (26:12) The verse simply uses a perfect tense. The meaning of the verse would be the same if this were interpreted in an affirmation as interrogative. The first line calls such a person to one's attention.
24sn (26:12) The subject matter of the verse is the person who is wise in his own opinion (Heb in his own eyes). Self-conceit is actually part of the folly that the book decries; for those who think they are wise are impossible to help. For someone to think he is wise when he is not makes him a conceited ignoramus (Plaut, Proverbs, p. 268).
25sn (26:12) Previous passages all but deny the possibility of hope for the poor. So this proverb is saying there is absolutely no hope for the self-conceited person, and there might be a slight hope for the fool--he may yet figure out that he is a fool.
26sn (26:13) The Book of Fools covered vv. 1-12. Now what may be called the Book of Sluggards (vv. 13-16) begins.
27tn (26:13) Heb "in the broad plazas." This proverb makes the same point as 22:13, namely, that the sluggard uses absurd excuses to get out of work. Kidner notes that in this situation the sluggard has probably convinced himself that he is a realist and not a lazy person (Proverbs, p. 163).
28tn (26:14) The comparative "like" is not in the Hebrew text, but is supplied from context in the translation.
29sn (26:14) The sluggard is too lazy to get out of bed--although he would probably rationalize this by saying that he is not at his best in the morning. The humor of the verse is based on an analogy with a door--it moves back and forth but goes nowhere. Like the door, the sluggard is "hinged" to the bed (e.g., Prov 6:9-10; 24:33).
30tn (26:14) The term "turns" is not in the Hebrew text, but is supplied in the translation from the parallelism.
31sn (26:15) The proverb is stating that the sluggard is too lazy to eat; this is essentially the same point found in 19:24.
32tn (26:16) Heb "in his eyes." The lazy person thinks that he has life all figured out and has chosen the wise course of action--but he is simply lazy. Greenstone says, for example, "Much anti-intellectualism may be traced to such rationalization for laziness" (Proverbs, p. 269).
33tn (26:16) The term means "taste; judgment." The related verb means "to taste; to perceive," that is, "to examine by tasting," or examine by experiencing (e.g., Ps 34:9). Here the idea is expressed with the participle in construct, "those returners [of] good sense," those who answer tastefully, with discretion.
34tn (26:17) Heb "grabs the ears of a dog. The word "wild" has been supplied in the translation to make clear that these were not domesticated pets.
sn (26:17) Someone who did this ran a serious risk of injury or harm. Dogs were not domestic pets in the ancient Near East; they were scavengers that ran in packs like jackals.
35tn (26:17) The word rB@u^t=m! means "to put oneself in a fury" or "become furious" (BDB 720). The Latin version apparently assumed the verb was br~u*, for it has the sense of "meddle." The MT reading could easily fit the verse, though: anyone passing by who gets furious over a fight that is not his.
36tn (26:18) The term H~l@h=l^t=m!K= is the Hitpalpel participle of the quadriliteral verbal root H~l@h=l!, which means "to amaze; to startle" (BDB 529). Here it functions as a substantive, the object of the preposition, and has the meaning of a "madman." This is the only occurrence.
37tn (26:18) Heb "arrows and death." This expression might be a nominal hendiadys: "deadly arrows."
38tn (26:19) Heb "man."
39sn (26:19) The subject of this proverb is not simply a deceiver, but one who does it out of jest, or at least who claims he was joking afterward. The participle qj@c^m= has the idea of "laughing, mocking"; in this context it might convey the idea of "kidding" or "joking." The point is that such practical joking is immature and often dangerous. To the foolish deceiver it might all seem like fun, like sport; but it can destroy people. One cannot trifle with dangerous weapons, or put them in irresponsible hands; likewise one cannot trifle with human relationships. Plaut notes, "The only worthwhile humor is that which laughs with, not at others" (Proverbs, p. 270).
40sn (26:20) Gossip (that is, the one who goes around whispering and slandering) fuels contention just as wood fuels a fire. The point of the proverb is to prevent contention--so take away the cause and it will become quiet (e.g., 18:8).
41tn (26:20) Heb "becomes silent."
42sn (26:21) Heb "a man of contentions," the expression focuses on the person who is contentious by nature. His quarreling is like piling fuel on a fire that would otherwise go out. So this kind of person not only starts strife, but keeps it going.
43tn (26:21) The Pilpel infinitive construct rj^r+j^l= from rr~j* ("to be hot; to be scorched; to burn") means "to kindle; to cause to flare up."
44tn (26:22) The proverb is the same as 18:8; it observes how appealing gossip is.
45tn (26:23) The KJV translation of "silver dross" never did make much sense because the parallel idea deals with hypocrisy--fervent lips with an evil heart. But silver dross would not be used over earthenware--it is discarded. Yet the MT clearly has "silver dross" (<yg]ys! [s#K#, kesep sigim). Ugaritic turned up a word spsg which means "glaze," and this found a parallel in Hittite zapzaga[y]a. H. L. Ginsberg repointed the Hebrew text to k'sapsagim, "like glaze," and this has been adopted by many modern commentators. The final < (mem) is then classified as enclitic. See, among others, K. L. Barker, "The Value of Ugaritic for Old Testament Studies," BSac 133 (1976): 128-29.
46tn (26:23) The word translated "fervent" actually means "burning, glowing"; the LXX has "flattering lips" (as if from ql^j* rather than ql^D´).
sn (26:23) The analogy fits the second line very well. Glaze makes a vessel look beautiful and certainly different from the clay that it actually is. So is one who has evil intent ("heart") but covers it with glowing speech.
47tn (26:24) The Niphal imperfect from rk^n´ means "to act [or, treat] as a foreigner [or, stranger]; to misconstrue; to disguise." The direct object ("it") is not present in the Hebrew text but is implied. In this passage it means that the hater speaks what is foreign to his thought, he dissembles.
48tn (26:24) Or, "places; puts; lays up."
49tn (26:24) Heb "within him" or "in his midst." Hypocritical words may hide a wicked heart. The proverb makes an observation: one who in reality despises other people will often disguise that with what he says.
50tn (26:25) The particle yK! is here interpreted with a temporal nuance. It is also possible that it could be read as concessive.
51tn (26:25) The meaning of the rare Piel form of /n~j* is "to make gracious; to make favorable." The subject is oloq ("his voice"), a metonymy of cause for what he says. The idea is that what he says is very gracious in its content and its effect.
52sn (26:25) It may be that the placing of this proverb in this setting is designed to say that the person speaking graciously is this wicked person who conceals an evil heart. Otherwise it may have in mind a person who has already proven untrustworthy but protests to conceal his plans. But even if that were not the connection, the proverb would still warn the disciple not to believe someone just because it sounded wonderful. It will take great discernment to know if there is sincerity behind the words.
53sn (26:25) The number "seven" is used in scripture as the complete number. In this passage it is not intended to be literally seven; rather, it means that there is complete or total abomination in his heart.
54sn (26:25) "Abomination" means something that is loathed. This is a description applied by the writer, for the hypocritical person would call his plans something else.
55tn (26:26) The term "one's" is supplied because the second colon has a suffix without a referent.
56tn (26:26) The form hS#K^T! is the Hitpael imperfect (with assimilation); it is probably passive, meaning "is concealed," although it could mean "conceals itself" (naturally). Since the proverb uses antithetical parallelism, an imperfect tense nuance of possibility works well here.
57sn (26:26) The verb means "to uncover," here in the sense of "to reveal; to make known; to expose." The verse is promising that the evil he has done will be exposed publicly. The common belief that righteousness will ultimately triumph informs this saying.
58sn (26:27) The verse is teaching talionic justice ("an eye for an eye," etc.), and so the activities should be interpreted as evil in their intent. Digging a pit would mean laying a trap for someone (a metonymy of cause for the effect of ruining someone if an actual pit is being dug; hypocatastasis if digging a pit is being compared to laying a trap, but no pit is being dug). Likewise, rolling a stone on someone means to destroy that individual.
59tn (26:28) Heb "the tongue of deception." The subject matter of this proverb is deceptive speech. The "tongue of deception" (using a metonymy of cause with an attributive genitive) means that what is said is false. Likewise the "smooth mouth" means that what is said is smooth, flattering.
60sn (26:28) The verse makes it clear that only pain and ruin can come from deception. The expression that it hates those it hurts suggests that the sentiments of hatred help the deceiver justify what he says about people. The ruin that he brings is probably on other people, but it could also be taken to include his own ruin.
1tn (27:1) The form lL@h^t=T!-la^ is the Hitpael jussive negated; it is from the common verb "to praise," and so in this setting praise oneself or boast. The verse rules out one's overconfident sense of ability to control the future. No one can presume on the future.
2sn (27:1) The word "tomorrow" is a metonymy of subject, meaning what will be done on the morrow, or in the future in general.
3sn (27:1) The expression "you do not know" balances the presumption of the first line, reminding the disciple of his ignorance and therefore his need for humility (e.g., Matt 6:34; Luke 12:20; Jas 4:13-16).
4tn (27:2) Heb "a stranger." This does not necessarily refer to a non-Israelite, as has been demonstrated before in this book, but these are people outside the familiar and accepted circles. The point is that such would be objective in speaking about your abilities and accomplishments.
5sn (27:2) "Mouth" and "lips" are metonymies of cause; they mean what is said. People should try to avoid praising themselves. Self praise can easily become a form of pride, even if it begins with trivial things. It does not establish a reputation; reputation comes from what others think about you.
6tn (27:2) "a foreigner."
7tn (27:3) The subject matter is the vexation of a fool. The term su^K^ means "vexation; provocation; anger" and usually undeserved treatment. The same noun is used in 1 Sam 1:6, 16 for the provocation given to Hannah by Peninnah for being barren.
8sn (27:3) The contrast is made between dealing with the vexation of a fool and physical labor. More tiring is the vexation of a fool, for the mental and emotional effort it takes to deal with it is more draining than physical labor. It is, in the sense of this passage, almost unbearable.
9tn (27:4) Heb "fierceness of wrath and outpouring [flood] of anger."
10tn (27:4) The Hebrew term translated "jealousy" here probably has the negative sense rather than the positive sense of "zeal." It is a raging emotion (like "anger" and "wrath" the word has nuances of heat, intensity) that defies reason at times and can be destructive like a consuming fire (e.g., 6:32-35; Song 8:6-7). The rhetorical question is intended to say that no one can survive a jealous rage.
11tn (27:5) Heb "revealed" or "uncovered" (Pual participle from hl*G´). This would identify the reproof or rebuke as direct, honest, and frank, whether it was coming from a friend or an enemy.
12tn (27:5) The Hebrew term translated "hidden" (a Pual participle from rt^s*) refers to a love that is carefully concealed; this is contrasted with the open rebuke in the first part. What is described, then, is too timid, too afraid, or not trusting enough to admit that reproof is a genuine part of love (McKane, Proverbs, p. 610). It is a love that is not expressed in proper concern for the one loved. See also, e.g., 28:23 and 29:3.
13tn (27:6) The Niphal participle of /m^a* means "faithful; reliable; sure; trustworthy." The word indicates that the wounds from a friend "can be trusted" because they are meant to correct and not to destroy (e.g., 25:12; Deut 7:9; Job 12:20).
14sn (27:6) "Kisses" probably represents a metonymy of adjunct; the term describes any expressions or indications of affection. But coming from an enemy, they will be insincere--and any number of them would be excessive.
15tn (27:6) The form is torT*u=n~, the Niphal participle of rt^u* ("to be abundant"). Contemporary translations render this rare form in a number of different ways: "deceitful" (NASB, NKJV); "profuse" (NRSV); "many" (NLT). But the idea of "excessive" or "numerous" fits very well. The kisses of an enemy cannot be trusted, no matter how often they are presented.
16tn (27:7) Traditionally, "soul." The Hebrew text uses vp#n\ here for the subject--the full appetite ["soul"]. The word refers to the whole person with all his appetites. Here its primary reference is to eating, but it has a wider application than that--possession, experience, education, and the like.
17tn (27:7) Here the term vp#n\ (traditionally, "soul") is used again, now in contrast to describe the "hungry appetite," although "hungry mouth" might be more idiomatic for the idea. Those who have great needs are more appreciative of things than those who are satisfied. The needy will be delighted even with bitter things.
18tn (27:8) The form td\d\on is the Qal participle from dd~n´, "to wander; to stray; to flutter; to retreat; to depart." It will be directly paralleled with the masculine participle in the second colon.
19sn (27:8) The reason for the wandering from the nest/place is not given, but it could be because of exile, eviction, business, or irresponsible actions. The saying may be generally observing that those who wander lack the security if their home and cannot contribute to their community (e.g., the massive movement of refugees). It could be portraying the unhappy plight of the wanderer without condemning him over the reason for the flight.
20sn (27:9) The first line of the proverb provides the emblem to the parallel point. The emblem is the joy that oil (ointment) and incense bring, and the point is the value of the advice of a friend.
21tn (27:9) Some think the MT is unintelligible as it stands: "The sweetness of his friend from the counsel of the soul." The Latin version has "the soul is sweetened by the good counsels of a friend." Thomas suggests, "counsels of a friend make sweet the soul" (D. W. Thomas, "Notes on Some Passages in the Book of Proverbs," VT 15, p. 275). G. R. Driver suggests, "the counsel of a friend is sweeter than one's own advice" (literally, "more than the counsel of the soul"). He also suggests "more than of fragrant wood." See G. R. Driver, "Hebrew Notes," ZAW 52 (1934): 54; idem, "Suggestions and Objections," ZAW 55 (1937): 69-70. The LXX reads "and the soul is rent by misfortunes." The MT, for want of better or more convincing readings, may be interpreted to mean something like "[Just as] ointment and incense brings joy to the heart, [so] the sweetness of one's friend [comes] from his hearty counsel."
22sn (27:10) The meaning of the verse is very difficult, although the translation is rather straightforward. It may simply be saying that people should retain family relationships but will discover that a friend who is available is better than a relative who is not. But Toy thinks that the verse is made up of three lines that have no connection: 10a instructs people to maintain relationships, 10b says not to go to a brother's house [only?] when disaster strikes, and 10c observes that a nearby friend is better than a far away relative. Toy thinks a connection may have been there, but has been lost (Proverbs, p. 485-56). The conflict between 17:17 and 10b may be another example of presenting two sides of the issue.
23tn (27:11) Heb "my son."
24tn (27:11) The verb is the cohortative of bWv; after the two imperatives that provide the instruction, this form with the vav will indicate the purpose or result (indirect volitive sequence).
25sn (27:11) The expression anyone who taunts me refers to those who would reproach or treat with contempt the sage, condemning him as a poor teacher. Teachers are often criticized for the faults and weaknesses of their students; but any teacher criticized that way takes pleasure in pointing to those who have learned as proof that he has not labored in vain (e.g., 1 Thess 2:19-20; 3:8).
26tn (27:12) Heb "go on"; the word "right" is supplied in the translation to clarify the meaning: the naïve person, oblivious to impending danger, meets it head on.
27tn (27:14) The verse begins with the Piel participle from Er~B*. It could be taken as the subject, and the verse rendered: "Blessing...will be counted as a curse." But that would be rather awkward. So it is preferable to take the first line as the condition and the second as the consequence.
28tn (27:14) Heb "rising early in the morning." The infinitive explains the verb "bless," giving the circumstances of its action. The individual rises early to give his blessing.
29sn (27:14) Loud and untimely greetings are not appreciated. What was given as a "blessing" will be considered a "curse"--the two words being antonyms. The verse tells how, when, and why they say what they say is important too (Kidner, Proverbs, p. 166).
30tn (27:15) Heb "a wife of contentions."
31tn (27:15) The form hw´T*v=n] is classified by BDB as a Nithpael perfect from the root hw´v* ("to be like; to resemble"). The form also has metathesis before the sibilant. The LXX interprets it as "Drops drive a man out of his house on a wintry day; so a railing woman also drives him out of his own house."
32tn (27:16) The participle and verb both are from the root /p^x* ("to hide"). It could be rendered: "hiding her is [like] hiding the wind." A contentious woman is uncontrollable. The wind can gust at any moment. So too the contentious woman. If anyone can hide the wind he can hide her.
33sn (27:16) The verb is the Qal imperfect of ar´q*; BDB defines it here as "call for = demand, require" (p. 895, 5b), but acknowledge that it is probably corrupt. Scott interprets it to mean grasping oil in the hand, an expression he compares to the modern "butterfingers" (Proverbs/Ecclesiastes, p. 163). Others have interpreted it to means "betrays"--"ointment of his right hand betrays itself," meaning its smell persists. The connection to the proverb does not seem obvious with that.
34tc (27:16) The LXX took an etymologizing approach to the whole verse and translated it "the north wind is a severe wind, but by its name is termed auspicious." In this rendering the Hebrew text's "oil" became "its name," "right hand" became "auspicious," and "grasp" became "called."
35tn (27:17) The term "as" is not in the Hebrew text, but is supplied in the translation to clarify the comparison.
36tn (27:17) BDB classifies the verb in the first colon as a Qal apocopated jussive of hd´j* ("to grow sharp"), and the verb in the second half of the verse (dj^y~) as a Hiphil apocopated jussive. The difference would be: "let iron by means of iron grow sharp, and let a man sharpen the countenance of his friend" (p. 292). But it makes more sense to take them both as Hiphil forms, the first being in pause. Other suggestions have been put forward for the meaning of the word, but the verb "sharpens" fits the context the best. The verb may be a shortened form of the imperfect rather than a jussive.
37tn (27:17) Heb "and a man."
38tn (27:17) Heb "sharpens the face of his friend." The use of the word face would here emphasize that it is the personality or character that is being sharpened. Constructive criticism sharpens character. Use of the wits in interaction that makes two people sharp as a razor (McKane, p. 615); another is that of two students sharpening each other in the study of the Torah (b. Taanith 7a).
39sn (27:18) Tending fig trees requires closer attention than other plants; so the point here would be diligent care. A. Cohen suggests that rx@n{ refers to planting fig trees ("He Who Plants a Fig Tree Will Eat Its Fruit [Prov 27:18]," BM 25 [1979]: 81-82).
40sn (27:18) The principle is established in the first line with the emblem: those who faithfully serve will be rewarded in kind. The second half of the proverb makes the point from this illustration.
41sn (27:18) The Hebrew participle translated "takes care of" (rm@v), v{m@r) describes a carefully watching over or looking after, a meticulous service, anticipating the needs and safeguarding the charge. Such a servant need not worry about his efforts going unrecognized and unrewarded (e.g., Prov 22:29; 2 Tim 2:6, 15).
42tn (27:19) The verse is rather cryptic and so has prompted many readings. The first line in the MT has "As water the face to the face." The simplest and most probable interpretation is that clear water gives a reflection of the face. One creative but unconvincing suggestion is that of L. Kopf, who suggests the idea is "water of face" (a construct) and that it means shame or modesty, i.e., a face is not really human without shame, and a man without a heart is not human ("Arabische Etymologien und Parallelen Zum Bibelworterbuch," VT 9 [1959]: 260-61).
43sn (27:19) The second line has "so the heart of a man to a man." In the parallelism this means that a person's heart is the true reflection of that person. It is in looking at the heart, the will, the choices, the loves, the decisions, the attitudes, that people come to self-awareness.
44tn (27:20) The term "as" is not in the Hebrew text, but is supplied in the translation in light of the analogy.
45sn (27:20) Countless generations of people have gone into the world below; yet it is never satisfied--it always takes more. The line forms a personification with Death and Destruction. It forms the emblem in the parallelism.
46tn (27:20) Heb "eyes of a man." This refers to the desires--what he looks longingly on. The Midrash (Eccl R. 1:34) says, "No man dies and has one-half of what he wanted."
47tc (27:20) The LXX contains a scribal addition: "He who fixes his eye is an abomination to the LORD, and the uninstructed do not restrain their tongues."
48sn (27:21) Once again this uses emblematic parallelism. The crucible and the furnace are used to refine and thus reveal the pure metals. The analogy is that praise will reveal the person because others will examine and evaluate in order to make the public acclamation.
49tn (27:21) Heb "and a man."
50sn (27:21) The verb "is proved" was supplied in view of the analogy. The proverb is saying that public praise is usually a good measure of the qualities and contributions of a person. The other side of it is that righteousness is often denounced, but the proverb is not addressing all that people say.
51tn (27:21) Heb "by [the] praise of him." The pronominal suffix is an objective genitive, meaning "the praise about him" (= "the praise he receives"). Some commentators would take the suffix as a subjective genitive, meaning "the praise he gives"; this would mean people stand revealed by what they praise (Kidner, Proverbs, p. 168). That does not seem to work as well with the emblem of the first line which indicates being tested. The LXX adds a couplet: "The heart of the transgressor seeks evil; but the upright heart seeks knowledge."
52sn (27:22) The verb means "to pound" in a mortar. The imperfect is in a conditional clause, an unreal, hypothetical condition to make the point.
53tn (27:22) The Hebrew term topyr] refers to some kind of grain spread out to dry and then pounded. It may refer to barley groats (coarsely ground barley), but others have suggested the term means "cheeses" (BDB 937).
54tn (27:22) The LXX contains this paraphrase: "If you scourge a fool in the assembly, dishonoring him, you would not remove his folly." This removes the imagery from the verse. Using the analogy of pounding something in a mortar, the proverb is saying even if a fool was pounded or pulverized, meaning physical punishment, his folly would not leave him--that is his nature.
55tn (27:23) The sentence uses the infinitive absolute and the imperfect from ud~y´ ("to know"). The imperfect here has been given the obligatory nuance, "you must know," and that has to be intensified with the infinitive.
56tn (27:23) Heb "the faces of your flock."
57sn (27:23) The idiom is "place [it on] your heart" or "take to heart." The care of the flock will become the main focus of the will, for it is the livelihood. So v. 23 forms the main instruction of this lengthy proverb (vv. 23-27).
58tn (27:24) The term "last" is supplied in the translation for clarity.
59sn (27:24) The conjunction and the particle indicate that the same nuance continues here in the second colon, and so "last" has been supplied here as well.
60sn (27:26) Verse 25 is the protasis and 26 the apodosis. The two verses say that when the harvest is taken in, then the grass will grow, and they can sell and use their livestock. The lambs will provide clothing, and the goats when sold will pay for land.
61sn (27:27) This shows the proper interplay between human labor and divine provision. It teaches people to take care of what they have because it will not last forever.
62tn (27:27) Heb "life."
1sn (28:1) The line portrays the insecurity of a guilty person--he flees because he has a guilty conscience, or because he is suspicious of others around him, or because of fear of judgment.
2tn (28:1) The verb jf^B* means "to trust; to be be secure; to be confident."
sn (28:1) The righteous, who seek to find favor with God and man, have a clear conscience and do not need to look over their shoulders for avengers or law enforcers. Their position is one of confidence, so that they do not flee.
3sn (28:2) The Hebrew word translated "transgression" has rebellion as its basic meaning, and that is the idea here. The proverb is describing a time when sinfulness brings about social and political unrest.
4tn (28:2) Heb "many are its princes."
sn (28:2) In such a chaotic time there will be many rulers, either simultaneously or in a rapid sequence. The times of the judges or the days of the northern kings of Israel provide examples.
5tn (28:2) Heb "a man who understands [and] knows."
6tc (28:2) The LXX reads (probably from a different underlying Hebrew text): "It is the fault of a violent man that quarrels start, but they are settled by a man of discernment." For a survey of suggestions, see Toy, Proverbs, p. 495, and McKane, Proverbs, p. 630. For a study of the verses in chs. 28 and 29 concerning kings and governments, see B. V. Malchow, "A Manual for Future Monarchs," CBQ 47 (1985): 238-45. This last line is difficult. The MT has Eyr]a&y~ /K@. The verb means "to prolong"; but /K@ is open to several possibilities. Greenstone's interpretation of it as a noun from the Hollow root /WK with a meaning of "established order" is what is expected here (Proverbs, p. 293).
7tc (28:3) The MT reads "a poor man," vr´ rb#G\. The problem is that the poor in the book of Proverbs is not an oppressor and does not have the power to be such. So commentators assume the word is incorrect. By a slight change to uv*r´ the reading becomes "a wicked ruler" [Heb "a wicked mighty man"]. There is no textual support for this change. The LXX, however, reads, "A courageous man oppresses the poor with impieties." If "a poor man" is retained, then the oppression would include betrayal--one would expect a poor man to have sympathy for others who are impoverished, but in fact that is not the case. It is a sad commentary on human nature that the truly oppressed people can also be oppressed by other poor people.
8tn (28:3) 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.
9sn (28:3) "Food" is a metonymy of effect. The picture is of the driving rain that should cause crops to grow so that food can be produced--but does not. The point the proverb is making is that a show of strength may not produce anything except ruin.
10sn (28:4) Some commentators do not think that the word refers to the Mosaic law, but to instruction or teaching in general. However, the expression "keeping the law" indicates that it is binding, which would not be true of teaching in general (J. Bright, "The Apodictic Prohibition: Some Observations," JBL 92 [1973]: 185-204). Moreover, Proverbs 28:9 and 29:18 refer to the law, and this chapter has a stress on piety.
11sn (28:4) The proverb gives the outcome and the evidence of those who forsake the law--they praise the wicked. This may mean calling them good or justifying what they do, for people are no longer sensitive to evil.
12tn (28:4) The verb is the Hitpael imperfect of hr´G´, which means "to stir up strife" but in this stem "to engage in strife." The Targum adds an explanatory expansion, "so as to induce them to repent."
13tn (28:5) Heb "men of evil."
14tn (28:5) The term translated "justice" is fP*v=m!; it refers to the legal rights of people, decisions that are equitable in the community. Plaut observes that there are always those who think that "justice" is that which benefits them, otherwise it is not justice (Proverbs, p. 282).
15sn (28:5) The contrast (and the difference) is between the wicked and those who seek the LORD. Originally the idea of seeking the LORD meant to obtain an oracle (2 Sam 21:1), but then it came to mean devotion to God--seeking to learn and do his will. Only people who are interested in doing the LORD's will can fully understand justice. Without that standard, legal activity can become self-serving.
16sn (28:6) This chapter gives a lot of attention to the contrast between the poor and the rich, assuming an integrity for the poor that is not there with the rich; the subject is addressed in vv. 6, 8, 11, 20, 22, 25, and 27 (G. A. Chutter, "Riches and Poverty in the Book of Proverbs," Crux 18 [1982]: 23-28).
17tn (28:6) The Hebrew term translated "ways" is in the dual, suggesting that the person has double ways, i.e., he is hypocritical. Toy does not like this idea and changes the form to the plural (Proverbs, p. 497), but his emendation is gratuitous and to be rejected.
18tn (28:6) Heb "and he is rich."
19sn (28:6) This is another "better" saying, contrasting a poor person with integrity with a rich person who is perverse. Of course there are rich people with integrity, and perverse poor people. But that is not of interest here. If it came to these choices, honest poverty is better than corrupt wealth.
20sn (28:7) The word could mean "instruction" of the father or the law. The chapter seems to be stressing religious obedience, so the law is probably meant. Besides, the father's teaching will be what the law demands, and the one who associates with gluttons is not abiding by the law.
21tn (28:7) Heb "son"
22sn (28:7) The companion of gluttons shames his father and his family because such a life style that he now embraces is unruly and antisocial.
23tn (28:8) Heb "by interest and increase." The two words seem to be synonyms; they probably form a nominal hendiadys, meaning "by increasing [exorbitant] interest." The law prohibited making a commission or charging interest (Exod 22:25; Lev 25:36-37; Deut 23:20; Ps 15:5). If the poor needed help, the rich were to help them--but not charge them interest.
24tn (28:8) The term /n}oj ("someone who shows favor") is the active participle. The verse is saying that wealth amassed unjustly will eventually go to the poor in God's justice. God will take the wealth away from them and give it to people who will distribute it better to the poor.
25sn (28:9) The expression "turn away the ear from hearing" uses a metonymy to mean that this individual will not listen--it indicates a deliberate refusal to follow the instruction of the law.
26sn (28:9) It is hard to imagine how someone who willfully refuses to obey the law would pray according to the will of the LORD. He is more apt to pray for some physical thing or make demands on God. Of course a prayer of repentance would not be an abomination to the LORD.
27sn (28:9) Toy says, "If a man, on his part, is deaf to instruction, then God, on his part, is deaf to prayer" (Proverbs, p. 499). And McKane observes that one who fails to attend to God's law is a wicked person, even if he is a man of prayer (Proverbs, p. 623).
28sn (28:10) The image of falling into a pit (implied comparison: hypocatastasis) is meant to say that the evil to which he guides people will destroy him.
29sn (28:10) This proverb is teaching that those who corrupt others will be destroyed, usually by their own devices, but those who manage to avoid being corrupted will be rewarded. The righteous can be led astray (e.g., 26:27).
30tn (28:11) Heb "a rich man."
31sn (28:11) The idiom means "in his own opinion," his self conceit. The rich person thinks he is wise because he is rich, that he has made all the right choices.
32tn (28:11) The form WNr\q=j=y~ means "he searches him" or "he examines him"; a potential imperfect nuance fits well here to indicate that a discerning person, even though poor, can search the flaws of the rich and see through the pretension and the false assumptions. Several commentators have connected the word to the Arabic root hqr, which means "despise" (D. W. Thomas, "Notes on Some Passages in the Book of Proverbs," JTS 38, pp. 402-3). But that would be predictable and flat.
33tn (28:12) The form JOu&B^ is the infinitive construct with the preposition indicating a temporal clause; the "righteous" are the subject of this clause (subjective genitive). The word may be taken as a metonymy of adjunct--they exult or rejoice because they are prosperous.
34sn (28:12) "Glory" here may have the sense of elation and praise.
35tn (28:12) The meaning of "sought out" (cP^j%y+) indicates that people have gone into hiding. So the development of the ideas for this proverb require in the first line that "rejoice" be connected with "triumph" that means they have come to power; and in the second line that "are sought out" means people have gone into hiding. Toy thinks this is too strained; he offers this rendering: "When the righteous are exalted there is great confidence, but when the wicked come into power men hide themselves" (Proverbs, p. 500). For the verb Driver posits an Arabic cognate hafasa, "prostrated; trampled on" ("Problems in the Hebrew Text," pp. 192-193), which gives a clearer result of wicked rule, but is perhaps unnecessary (e.g., Prov. 28:28; 29:2). See J. A. Emerton, "Notes on Some Passages in the Book of Proverbs," JTS 20, pp. 202-220.
36tn (28:13) The Hebrew participles provide the subject matter in this contrast. On the one hand is the person who covers over (hS#k^m=) his sins. This means refusing to acknowledge them in confession, and perhaps rationalizing them away. On the other hand there is the one who both confesses (hd\om) and forsakes (bz}u)) the sin. To confess means to acknowledge them, to say the same thing about them that God does.
37sn (28:13) The verse contrasts the consequences of each. The person who refuses to confess will not prosper. This is an understatement (tapeinosis); the opposite is the truth, that eventually he will be undone and ruined. But the penitent will find mercy. This expression is a metonymy of cause for the effect--mercy is mentioned, what mercy provides is intended, i.e., forgiveness. In other passages the verb "conceal" is used of God's forgiveness--he covers over the iniquity (Ps 32:1). Whoever acknowledges sin, God will cover it; whoever covers it, God will lay it open.
38sn (28:13) This verse is unique in the book of Proverbs; it captures the theology of forgiveness (e.g., Pss 32 and 51). Every part of the passage is essential to the point: confession of sins and not concealing them, coupled with a turning away from them, brings mercy.
39tn (28:14) Most commentators assume that the participle dj@p^m= ("fears") means "fears the LORD," even though "the LORD" is not present in the text. The assumption that it was the "fear of the LORD" would be more convincing if the word ta^r+y] had been used. It is possible that the verse means fearing sin or its consequences. In other words, the one who is always apprehensive about the nature and consequences of sin will avoid sin and find God's blessing. Of course it could mean "fear the LORD" as well. There would be little difference in the outcome; in either case sin would be avoided.
40sn (28:14) The one who hardens his heart in this context is one who refuses to fear sin and its consequences. The image of the "hard heart" is one of a stubborn will, unyielding and unbending. This one will fall into sin.
41tn (28:15) The term "like" is not in the Hebrew text, but is supplied in the translation for clarity and smoothness.
42sn (28:15) The comparison uses animals that are powerful, terrifying, insensitive, and in search of prey. Because political tyrants are like this, animal imagery of this sort is used in Dan 7:1-8 for the series of ruthless world powers.
43sn (28:15) A poor nation under political tyrants who are dangerous and destructive is helpless. The people of that nation will crumble under them because they cannot meet their demands and are of no use to them.
44tn (28:16) Heb "A prince lacking of understanding [is] also a great oppressor." The last clause, "and a great oppressor," seems to modify the prince. There is little difference in meaning, only in emphasis. The LXX has "lacks income" (reading toaWbT= instead of tonWbT=). Toy suggests deleting the word for "prince" altogether, but this is gratuitous (Proverbs, p. 501).
45tc (28:16) This follows the Qere reading of the participle which is singular (as opposed to the plural). The implication is that this one is also a ruler, paralleling the first half. But since he rejects unjust gain he will extend [his] days, meaning he will enjoy a long and happy life.
46tn (28:17) The form is the Qal passive participle. The verb means "to oppress; to wrong; to extort"; here the idea of being oppressed would refer to the burden of a guilty conscience. Some commentators have tried to emend the text to read "suspected," or "charged with," or "given to," or the like, but if the motive is religious and not legal, then "oppressed" or "tormented" is suitable.
47sn (28:17) The text has "the blood of a life"; blood will be the metonymy of effect for the murder, the shedding of blood.
48sn (28:17) The verse is cryptic; it simply says that he will flee to the pit. Some have taken the pit to mean the place of detention for prisoners, but why would he flee to that place? It seems rather to refer to death. This could mean that (1) since there is no place for him to go outside of the grave, he should flee to the pit, or (2) he will be a fugitive until he goes to the grave. Neither one of these is easily derived from the text. The verse seems to be saying that the one who is guilty of murder will flee, and no one should assist him. The interpretation of "the pit" is unresolved.
49sn (28:18) The form is the Niphal imperfect of uv^y´ ("will be saved"). In all probability this is deliverance from misfortune. Some render it "kept safe." It must be interpreted in contrast to the corrupt person who will fall.
50tn (28:18) The Qal imperfect loPy] is given a future translation in this context, as is "saved," because the working out of divine retribution appears to be coming suddenly in the future. The idea of "falling" could be a metonymy of adjunct, the falling accompanying the ruin that comes to the person, or it may simply be a comparison between falling and being destroyed.
51tn (28:18) The last word in the verse, tj*a#B= (B=a#j*t), means "at one [once]." This may indicate a sudden fall, for falling "in one" makes no sense. McKane wishes to emend the text to read "into a pit" based on v. 10b (Proverbs, 622).
52tn (28:19) Or, "will be satisfied with food [literally, bread]."
53tn (28:19) Heb "empty things" or "vain things." Prosperity depends on diligent work and not on chasing empty dreams. The proverb is essentially the same as Prov 12:11 except for the last expression.
54tn (28:19) The repetition of the verb strengthens the contrast. Both halves of the verse use the verb uB^c=y] ("will be satisfied; will be filled with; will have enough." It is positive in the first colon, but negative in the second--with an ironic twist to say one is satisfied with poverty.
55sn (28:20) The text does not qualify the faithfulness; it simply has "a man of faithfulness." While this would certainly have implications for his righteous acts, its primary meaning may be his diligence and reliability in his work. His faithful work will bring the returns.
56sn (28:20) The proverb is not rebuking diligent labor. One who is eager to get rich is the opposite of the faithful person. The first person is faithful to God and to the covenant community; the second is trying to get rich, at the least without doing an honest day's work and at the worst dishonestly. In a hurry to gain wealth he falls into schemes and will pay for it. The Targum says he hastens through deceit and wrongdoing.
57tn (28:21) The construction uses the Hiphil infinitive rK@h^ as the subject of the sentence: "to have respect for [or, recognize] persons is not good" (e.g., 24:23; 18:5; Deut 1:17; Lev 19:15). Such favoritism is not good; no, it is a miscarriage of justice and to be avoided (so "not good" is an understatement).
58tn (28:21) Heb "not good." This is a tapeinosis -- a deliberate understatement to emphasize a worst case scenario: "it is terrible!"
59sn (28:21) The meaning and connection of the line is not readily clear. It could be taken in one of two ways. First, a person can steal even a small piece of bread if hungry, and so the court should show some compassion, or it should show no partiality even in such a pathetic case. Second, a man could be bribed for a very small price (a small piece of bread being the figure representing this). This view harmonizes best with the law.
60tn (28:22) Heb "a man with an evil eye," as opposed to the generous man who has a good eye. This one is selfish, unkind, unsympathetic to others. He looks only to his own gain.
61sn (28:22) The one who is hasty to gain wealth is involved in sin in some way, for which he will be punished by poverty. The idea of "hastening" suggests a dishonest approach to wealth.
62tn (28:23) Or, "rebukes."
63tn (28:23) Heb "a man."
64tn (28:23) There is a problem with yr~j&a^, which in the MT reads "after me." This could be taken to mean "after my instructions," but that is forced. Toy suggests simply changing it to "after" or "afterward," i.e., "in the end," which most translations do (Proverbs, p. 504). Driver suggested an Akkadian cognate ahurru, "common man," reading "as a rebuker an ordinary man" ("Hebrew Notes," ZAW 52 [1934]: 147).
65tn (28:23) The construction uses the Hiphil participle qyl!j&m^ ("makes smooth") followed by the adverbial accusative of means, the metonymy "tongue"--he makes what he says smooth. This will be pleasing for the moment, but it will offer no constructive help like the rebuke.
66sn (28:24) While the expression is general enough to cover any kind of robbery, the point seems to be that because it can be rationalized it may refer to prematurely trying to gain control of the family property through some form of pressure and in the process reducing the parents' possessions and standing in the community. The culprit could say it is not wrong because it would be his anyway.
67sn (28:24) The metaphor of "companion" means that a person who would do this is just like the criminally destructive person. It is as if they were working together, for the results are the same.
68tn (28:24) Heb "man who destroys."
69tn (28:25) Heb "wide of soul." This is an idiom meaning "a greedy person." The term vp#n\ (traditionally, "soul") has here its more basic meaning of appetites (a person is a soul, a bundle of appetites) (BDB 660 [5.a]). It would mean "wide of appetite" (vp#n\-bh^r+) or greedy.
70sn (28:25) Greed stirs up the strife. This individual's attitude and actions stir up dissension because people do not long tolerate him.
71tn (28:25) The construction uses the participle j~f@oB followed by hwhy-lu^, 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.
72tn (28:25) The verb /v@D´ means "to be fat," and in the Piel/Pual stems "to make fat/to be made fat." The idea of fat was symbolic of health and prosperity--the one who trusts will be abundantly prosperous and fully gratified.
73sn (28:26) The idea of trusting in one's own heart is a way of describing one who is self-reliant. Toy says it means to follow the untrained suggestions of the mind or to rely on one's own mental resources (Proverbs, p. 505). It is arrogant to take no counsel but to rely on one's own intelligence.
74sn (28:26) 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 this book presents, not the undisciplined and uninformed wit and wisdom from below.
75tn (28:26) The verb form fl@M*y] 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 it, and the one who trusts himself will not.
76sn (28:27) The generous individual will be rewarded. He will not lack nor miss what he has given away.
77sn (28:27) 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.
78tn (28:27) The term "receives" is not in the Hebrew text but is implied, and is supplied in the translation.
79sn (28:27) The text does not specify the nature or the source of the curses. The natural thought is that they would be given by the poor who are being mistreated and ignored. Far from being praised for their contributions to society, they will be reviled for their heartless indifference.
80sn (28:28) 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.
81tn (28:28) Heb "a man" or "mankind."
82tn (28:28) The form is the Niphal imperfect of rt^s* ("to hide"); in this stem it can mean "to hide themselves" or "to go into hiding." The expression would be a hyperbole; the populace will not go into hiding, but they will tread softly and move about cautiously. Driver suggests the Akkadian sataru instead, which means "to demolish," and is cognate to the Aramaic "to destroy." This would give the idea that people are destroyed when the wicked come to power ("Problems in the Hebrew Text," pp. 192-3). The meaning certainly fits the idea, but there is no reason for the change as the MT is perfectly readable and makes good sense.
83tn (28:28) 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."
1tn (29:1) The idiom "to harden the neck" ([r\u)-hv#q=m^) is the idea of resisting the rebukes and persisting in obstinacy (e.g., Exod 32:9). The opposite of a stiff neck would be the bending back, i.e., submission.
2tn (29:1) The Hebrew construction is tojk*oT vya! ("a man of rebukes"), meaning a man who has or receives many rebukes. This describes a person who is deserving of punishment and who has been given many rebukes. The text says, then, "a man of rebukes hardening himself."
3sn (29:1) The stubborn person refuses to listen; he will suddenly be destroyed when the calamity strikes (e.g., Prov 6:15; 13:18; 15:10).
4tn (29:1) Or, "healing."
5tn (29:2) The Hebrew form tobr+B! is the Qal infinitive construct of hb*r´ with a B (bet) preposition, forming a temporal clause with a subjective genitive following it. It is paralleled in the second colon by the same construction, showing the antithesis: lv)m=b!W, "and when the wicked rule." Some commentators wish to change the first verb to make it parallel this more closely, e.g., hd´r´ ("to rule"), but that would be too neat and is completely unsupported. The contrast is between when the righteous increase and when the wicked rule. It is not hard to see how this contrasts in society.
6tn (29:2) The Niphal verb jn~a* means "to sigh; to groan," usually because of grief or physical and emotional distress. The word is a metonymy of effect; the cause is the oppression and distress due to evil rulers.
7tn (29:3) Heb "a man."
8tn (29:3) Or, "causes his father to rejoice."
9tn (29:3) The active participle hu#r) is from the second root hu*r´, meaning "to associate with." The verb occurs only a few times, and mostly in Proverbs. It is related to hu#r} ("friend; companion; fellow"). To describe someone as a "companion" or "friend" of prostitutes is somewhat euphemistic; it surely means someone who is frequently engaging the services of prostitutes.
10tn (29:3) The Hebrew verb dB#a^y+ means "destroys"; it is the Piel imperfect of the verb that means "to perish."
11sn (29:3) Wealth was seen as a sign of success and of God's blessings, pretty much as it always has been. To be seen as honorable in the community meant one should have acquired some substance and kept his reputation. It would be a disgrace to the family to have a son who squandered his money on prostitutes (e.g., Prov 5:10; 6:31).
12tn (29:4) The form is the Hiphil imperfect of the verb dm^u* ("to stand"), hence, "to cause to stand." It means that he makes the nation stand firm, standing being a figure for strength, security, and stability.
13tn (29:4) Or, "country." This term functions a metonymy of subject for the people in the land.
14sn (29:4) The subject matter of the verse is the security and stability of the nation; and the contrast is between justice and unjust "tribute" or "offerings." Some have suggested "bribes" is the meaning in the second line; but the word itself suggests more the idea of tribute or taxes that are demanded. This seems to go beyond the ordinary taxation for two reasons: (1) he is a "man of offerings" (see below), indicating that is the nature of this leader, and (2) it tears down the country.
15tn (29:4) The Hebrew text reads tomWrT= vya! ("a man of offerings"), which could refer to a man who receives gifts or gives gifts. Because of its destructive nature on the country, here it must mean that he receives or exacts the money. The word "offerings" could be gifts or bribes; the word was used in Leviticus for offerings given to the priests, and in Ezek 45:16 for taxes. The point seems to be that this ruler or administrator is breaking the backs of the people with taxes (e.g., 1 Sam 8:11-18), and this causes division and strife. So it may be rendered "exacts tribute."
16tn (29:5) Heb "a man."
17tn (29:5) The form is the Hiphil participle, literally "deals smoothly," i.e., smoothing over things that should be brought to one's attention. The flatterer is too smooth; his words are intended to gratify. In this proverb some malice is attached to the flattery, for the words prove to be destructive.
18sn (29:5) The image of "spreading a net" for someone's steps is an implied comparison (hypocatastasis): as one would literally spread a net, this individual's flattery will come back to destroy him. A net would be spread to catch the prey, and so the idea is one of being caught and destroyed.
19tn (29:5) There is some ambiguity concerning the referent of "his steps." The net could be spread for the one flattered (cf. NRSV, "a net for the neighbor's feet"; NLT, "their feet," referring to others), or for the flatterer himself. The latter would make the verse more powerful: in flattering someone the flatterer is getting himself into a trap (e.g., 2:26; 7:5; 26:28; 28:23).
20tn (29:6) The Syriac and the Targum simplify the meaning by writing it with a passive verb: "the evil man is ensnared by his guilt." The metaphor of the snare indicates that the evil person will be caught in his own transgression.
21tc (29:6) The two verbs create a little difficulty because Proverbs does not usually duplicate verbs like this and because the first verb /Wry is irregular. The BHS editors want to emend it to Jwry´, "will rush." McKane emends it to "exult" to form a hendiadys: "is deliriously happy" (Proverbs, p. 638). Driver suggests changing the word to /ody´ based on two Hebrew MSS and an Arabic cognate dana, "continue." He translates it "but the righteous remains and rejoices" ("Problems in the Hebrew Text," pp. 193-194). None of these changes are particularly helpful. The verb is unusual for a geminate root, but Gesenius shows several places where the same pattern can be seen in other geminate verbs (GKC §67.q).
22sn (29:6) These two verbs express the confidence of the righteous--they have no fears and so can sing. So the proverb is saying that only the righteous can enjoy a sense of security.
23tn (29:7) The form is an active participle, u~d}y{; it describes the righteous as knowing, caring for, having sympathetic knowledge for, or considering favorably the legal needs of the poor.
24tn (29:7) The Hebrew word used here is /yD], which typically means "judgment," but can also mean "strife" and "cause." Here it refers to the cause of the poor, their plea, their case, their legal rights. A righteous person is sympathetic to this.
25tn (29:7) The term "such" is supplied in the translation for clarification. It is not simply any knowledge that the wicked do not understand, but the knowledge mentioned in the first colon. They do not understand the sympathetic knowledge for the cause of the poor.
26tn (29:8) Heb "men of scorn."
27sn (29:8) The verb means "to blow; to breathe" (j~WP, BDB 806). In the Hiphil imperfect its meaning here is "to excite; to inflame" a city, as in blowing up a flame or kindling a fire. It is also used with words in 6:19 and 12:17--they puff out words. Such scoffers make dangerous situations worse, whereas the wise calm things down (e.g., 2 Sam 20).
28tn (29:8) The term "city" is a metonymy of subject; it refers to the people in the city who can easily be set in an uproar by such people.
29tn (29:9) Heb "a wise man" and "a foolish man."
30tn (29:9) The verb fp^v* means "to judge." In the Niphal stem it could be passive, but is more frequently reciprocal --"to enter into controversy" or "to go to court." The word is usually used in connection with a lawsuit, but can also refer to an argument (e.g., 1 Sam 12:7; Isa 43:26).
31tn (29:9) The noun tj^n´ is a derivative of j~Wn ("to rest") and so means "quietness; rest."
sn (29:9) The proverb is saying that there will be no possibility of settling the matter in a calm way, no matter what mood the fool is in (e.g., Prov 26:4). Whybray says one can only cut the losses and have no further dealings with the fool (Book of Proverbs, p. 168).
32tn (29:9) Heb "and he is angry and he laughs." The construction uses the conjunctive vav to express alternate actions: "whether...or."
33tn (29:10) The Hebrew word for "blood" is written in the plural to reflect the shedding of blood. So the expression "men of bloods" means people who shed blood, murderers, bloodthirsty men, those who would not hesitate to commit murder in order to get what they want.
34sn (29:10) The word describes the "blameless" or "innocent" who maintain integrity. The bloodthirsty despise people who insist on decency and integrity.
35tn (29:10) Heb "and the upright seek his life." There are two ways this second line can be taken. One is to see it as a continuation of the first line, meaning that the bloodthirsty men also "seek the life of the upright." The difficulty is that the suffix is singular but the apparent referent is plural (see NIV). The other way to take it is as a contrast: "but as for the upright, they seek his life"--a fairly straightforward rendering. The difficulty here is that "seeking a life" is normally a hostile act, but it would here be positive: seeking a life to preserve it. The verse would then say that the bloodthirsty hate the innocent, but the righteous protect them (McKane, Proverbs, p. 637).
36tn (29:11) Heb "his spirit." It has been commonly interpreted to mean "his anger," but it likely means more than that. The fool gives full expression to his soul, whether it be anger or bitterness or frustration of any other passions. He has no self-control.
37tn (29:11) The line is difficult. The MT has hN´j#B=v^y+ rojaB=, which literally means "steals it back." The verb jb^v* means "to soothe; to still," as with a storm, or here with the tempers. But because roja* does not fit very well with this verb, most commentators offer some suggested change. Toy reads "anger" instead of "back" and translates the verb "restrain" following the LXX, which has "self-control" (Proverbs, p. 510). The idea of self-control is what is intended; but the changes suggested are not entirely warranted. The NIV's "keeps back" fits the Hebrew as well as any.
38tn (29:12) The Hiphil participle byv!q=m^ means "to give attention to; to regard; to heed." This ruler is one who can be lied to.
39tn (29:12) Heb "word of falsehood" or "lying word."
40tn (29:12) The verb tr~v* means "to minister; to serve." The Piel plural participle here refers to servants of the king who attend to him--courtiers and ministers. This, his entourage, will have to resort to evil practices to gain his favor if he is swayed by such lies.
41sn (29:12) The servants of the monarch adjust to the prince; when they see that court flattery and deception are effective, they will begin to practice it and in the end become wicked (e.g., Prov 16:10; 20:8; 25:2).
42tn (29:13) Heb "a man of oppressions." The noun ET) means "injury; oppression" (BDB 1067). Such men were usually the rich and powerful. The Greek and the Latin versions have "the debtor and creditor."
43tn (29:13) The verb vg~P* means "to meet; to encounter." In the Niphal it means "to meet each other; to meet together." The sense in the passage is to focus on what they share.
44sn (29:13) Giving light to the eyes means giving them sight. The expression means that by giving them sight he gives them the light of life (e.g., Job 33:30; Ps 13:3). God creates and controls them all. So in spite of their circumstances in life, all people receive their life from God.
45tn (29:14) The qualification of the enduring administration is its moral character. The king must judge "in truth" (tm#a$B#). Some have interpreted this to mean "faithfully," but that is a little unclear. The idea is that the poor must be treated fairly and justly (truth is that which corresponds to the standard of the law revealed by God). There must be no miscarriage of justice because they are poor.
46sn (29:14) The term "throne" is a metonymy of subject; it represents the dynasty, the reign of this particular king and his descendants. The language of this proverb reflects the promise of the Davidic Covenant (e.g., Prov 16:12; 20:28; 25:5; 31:5).
47tn (29:15) The words "rod and reproof" form a hendiadys, meaning "a correcting [or, reproving] rod." The word "rod' is a metonymy of cause, in which the instrument being used to discipline is mentioned in place of the process of disciplining someone. So the expression means the process of discipline that is designed to correct someone.
48tn (29:15) Heb "gives."
49tn (29:15) The form is a Pual participle; the form means "to let loose" (from the meaning "to send"), and so in this context "unrestrained."
50sn (29:15) The Hebrew participle translated "brings shame" is a metonymy of effect; the cause is the unruly and foolish things that an unrestrained child will do.
51sn (29:15) The focus on the mother is probably a rhetorical variation for the parent (e.g., 17:21; 23:24-25) and not meant to assume that she will do the training and endure the shame for a case like this (e.g., 13:24; 23:13).
52tn (29:16) The verb hb*r´, which is repeated here, means "to increase." The first occurrence is usually taken to mean that when they increase they hold the power. The text does not explain the details, only that when the wicked increase sin will increase in the land.
53sn (29:16) The Hebrew verb translated "see" in this context indicates a triumph: they will gaze with satisfaction, or they will look on their downfall triumphantly (e.g., Pss 37:4 and 112:8). The verse is teaching that no matter how widespread evil may be, the righteous will someday see its destruction.
54tn (29:17) The verb, a Hiphil imperfect with a suffix, could be subordinated to the preceding imperative to form a purpose clause (indirect volitive classification): "that he may give you rest." The same then could apply to the second part of the verse.
55sn (29:17) The parallelism of this verse is synthetic; the second half adds the idea of "delight/pleasure" to that of "rest." So a disciplined child will both relieve anxiety and give enjoyment to the parents.
56tn (29:17) Heb "your soul." The noun ;v#p=n~ ("your soul") is a synecdoche of part (= inner soul) for the whole person (= you) (e.g., Isa 43:4; 51:23) (BDB 600 [4.a.2]).
57sn (29:18) The word "vision" (from the Hebrew verb hz´j* [j*z´h, "to see"]) refers to divine communication to prophets (as in 1 Sam 3:1) and not to individual goals that are formed. Toy sees a problem here: the most calamitous period of Israel's history was when prophetic vision was at its height, whereas people were often more obedient when God was silent. He also notes that in Proverbs there is no mention of prophetic teaching with wisdom as a guide. So he emends it to "guidance" after the LXX (Proverbs, p. 512). The TEV has "guidance"; the NIV retains "revelation." It must be stated that the prophetic ministry was usually in response to the calamitous periods, calling the people back to God. Without them the downward rush to anarchy and destruction would have been faster than with these calls from God.
58tn (29:18) The verb ur~P* means "to let go; to let alone." It occurs here in the Niphal with the meaning of "[the people] are let loose," meaning, they cast off restraint (e.g., Exod 32:25).
59sn (29:18) The law here refers to scripture, the concrete form of revelation. So the two halves of the verse provide the contrast: when there is no revelation there is chaos, but those who keep the revelation find blessing.
60tn (29:18) There is a tendency among commentators to translate Whr}v=a^ as "happy is he!" But "happy" is an unfortunate translation. The word refers to a heavenly bliss, an inner joy, that comes from knowing one is right with God and experiencing his blessing. Happiness depends on what happens.
61sn (29:19) Slaves could not be corrected by mere words; they had to be treated like children for they were frequently unresponsive. This, of course, would apply to certain kinds of slaves. The Greek version translated this with "a stubborn servant."
62tn (29:19) The Niphal imperfect here is best given an imperfect tense category of potential imperfect--he cannot be corrected. The second line of the verse clarifies that even though he understands the words, he does not respond. It will take more.
63tn (29:19) Heb "for he understands, but there is no answer." The concessive idea is drawn from the juxtaposition of the two parts.
64sn (29:19) To say there is no answer means that this servant does not obey--he has to be trained in a different way.
65tn (29:20) Heb "a man."
66sn (29:20) The focus of this proverb is on someone who is hasty with words. This is the person who does not stop to think but acts on the spur of the moment. To speak before thinking is foolishness.
67sn (29:20) Rash speech cannot easily be remedied. The prospects for a fool are better (e.g., Prov 26:12).
68tn (29:21) There is no conditional particle at the beginning of the verse; that emphasis is drawn from the relationship of the clauses which lay down the condition first and then the consequences (with a vav).
69tn (29:21) The word /ogm* is a hapax legomenon; accordingly, it has been given a variety of interpretations. The LXX has "grief," and this has been adopted by some versions. The idea would be that treating the servant too easily for so long would not train him at all, so he will be of little use, and therefore a grief. J. Reider takes the word to mean "weakling" from the Arabic root na'na ("to be weak"), with a noun/adjective form muna'ana' ("weak; feeble") ("Etymological Studies in Biblical Hebrew," VT 4 [1954]: 276-95). This would give a different emphasis to the sentence, but on the whole not very different than the first. In both cases the servant will not be trained well. Rashi had the translation "a master." The servant trained this way will assume authority in the household even as the son. This may be behind the KJV translation "son." The Targum and the Syriac have "to be uprooted," which may reflect a different text entirely.
70tn (29:22) Heb "a man of anger." This expression describes one given to anger, not merely temporarily angry. The same is true of the next description.
71tn (29:22) Heb "possessor of wrath."
72tn (29:22) Heb "an abundance of transgression." The phrase means "abounding in transgression" (BDB 913 [1.d]). Not only does the angry person stir up dissension, but he also frequently causes sin in himself and in others (e.g., 14:17, 29; 15:18; 16:32; 22:24).
73tn (29:23) Heb "pride of a man."
74tn (29:23) There is a wordplay here due to the repetition of the root lp@v*. In the first part the verb WNl#yP!v=T! is the Hiphil imperfect of the root, rendered "will bring him low." In the second half the word is used in the description of the "lowly of spirit," j~Wr-lp^v=. The contrast works well: the proud will be brought low, but the one who is lowly will be honored.
75tn (29:23) Heb "low in spirit." This refers to an attitude of humility. The word "low" forms an implied comparison: to be humble is like being low, base, earthbound; whereas pride is often compared to being high, lofty--at least in one's own eyes.
76sn (29:24) The expression describes someone who is an accomplice because he is willing to share in the loot without taking part in the crime.
77tn (29:24) Heb "hates his soul." The accomplice is working against himself, for he will be punished with the thief if he is caught.
78sn (29:24) The adjuration might be expressed by the victim of the theft, or by the legal authorities, proclaiming that anyone who knows anything about the crime must testify. According to Lev 5:1, if a witness does not speak up he is accountable for the crime. This person hears the adjuration, but if he speaks up he is condemned, and if he does not speak up he is guilty under the law. The proverb is an unusual one; it seems to be warning against getting mixed up in any way with the thief, for it will create a dilemma.
79tn (29:25) Heb "the fear of man." This uses an objective genitive to present the situation where fearing what people might do or think controls one's life.
80tn (29:25) Heb "gives [or yields, or produces]."
81sn (29:25) "Snare" is an implied comparison; fearing people is like being in a trap--there is no freedom of movement or sense of security.
82sn (29:25) The image of being set on high comes from the military experience of finding a place of safety and security, such as a high wall or a mountain. Trusting in the LORD sets people free and gives them a sense of safety and security (e.g, Prov 10:27; 12:2).
83sn (29:26) The idiom to seek the face means trying to obtain favor from someone. The proverb notes how many people assume that true justice depends on the disposition of some earthly ruler.
84tn (29:26) Heb "but from the LORD [is] justice of a man." The last part uses the construct state followed by the genitive, which here shows the advantage--it is justice for the person. The implication of the matter is that people should seek the LORD's favor if they want true justice.
85sn (29:27) The proverb makes a simple observation on life: the righteous detest the wicked, and the wicked detest the life style of the righteous. Each is troublesome to the beliefs and the activities of the other.
86sn (29:27) This chapter has a title (30:1), Agur's confession and petition (30:2-9), and a series of Agur's admonitions (30:10-33).
1tn (30:1) The title aC*M^h^ means "the burden," a frequently used title in prophetic oracles. It may be that the word is a place name. It is more likely that it describes what follows as an important revelation.
2tn (30:1) The definite article is used here as a demonstrative, clarifying the reference to Agur.
3sn (30:1) The word translated "says" (<a%n+) is a verbal noun; it is also a term that describes an oracle. It is usually followed by the subjective genitive: "the oracle of this man to Ithiel."
4sn (30:1) There have been numerous attempts to reinterpret the first two verses of the chapter. The Greek version translated the names out, resulting in "I am weary, O God, I am weary and faint" (C. C. Torrey, "Proverbs Chapter 30," JBL 73 [1954]: 93-96). The Midrash tried through a clever etymologizing translation to attribute the works to Solomon (explained by Plaut, Proverbs, p. 299). It is most likely that someone other than Solomon wrote these sayings; they have a different, almost non-proverbial, tone to them. See P. Franklyn, "The Sayings of Agur in Proverbs 30: Piety or Skepticism," ZAW 95 (1983): 239-52.
5tn (30:2) The particle yK! functions in an asseverative sense, "surely; indeed; truly" (Williams, Hebrew Syntax, §449).
6tn (30:2) The noun ru^B^ means "brutishness"; here it functions as a predicate adjective. It is followed by vya!m@ expressing comparative degree: "more than a man" or "more than any man." He is saying that he has fallen beneath the level of mankind.
7tn (30:2) Heb "than man." The verse is using hyperbole; this individual feels as if he has no intelligence at all, that he is more brutish than any other human. Of course this is not true, or he would not be able to speculate on the God of the universe at all.
8tn (30:2) Heb "the understanding of a man."
9sn (30:3) The construction uses repetition to make the point emphatically: "I do not know the knowledge of the Holy One." His claim to being brutish is here clarified in that he is not one of those who has knowledge or understanding of God. Toy thinks he is being sarcastic in reference to others who may have claimed such knowledge (Proverbs, p. 521).
10tn (30:3) The epithet "the Holy One" is the adjective "holy" put in the masculine plural (as in 9:10). This will harmonize with the plural of majesty used to explain the plural with titles for God.
11sn (30:4) To make his point Agur includes five questions. These, like Job 38-41, or Proverbs 8:24-29, focus on the divine acts to show that it is absurd for a mortal to think that he can explain God's work or compare himself to God. These questions display mankind's limitations and God's incomparable nature. The first question could be open to include humans, but may refer to God alone as the others do.
12sn (30:4) The questions are filled with anthropomorphic language. The questioner is asking what humans have ever done this, but he means only God has done this. Gathering the wind in his fists is a way of expressing absolute sovereign control over the forces of nature.
13sn (30:4) The verse is comparing the clouds of the heavens to garments (e.g., Job 26:8). Perowne writes, "Men bind up water in skins or bottles; God binds up the rain-floods in the thin, gauzy texture of the changing clouds, which yet by his power does not rend under its burden of waters."
14sn (30:4) The "ends of the earth" is an expression often used in scripture as a metonymy of subject referring to the people who live in the ends of the earth, the far off and remote lands and islands. While that is possible here as well, this may simply be a synecdoche saying that God created the whole world, even the remote and distant places.
15sn (30:4) The reference to "son" in this passage has prompted many suggestions down through the years: it was identified as Israel in the Jewish Midrash, the Logos or demiurge by some of the philosophers and allegorical writers, as simple poetic parallelism without a separate identity by some critical scholars, and as Jesus by Christian commentators. Parallels with Ugaritic are interesting, because Baal is referred to as a son; but that is bound up within the pantheon where there was a father god. Some of the Jewish commentators exhibit a strange logic in expressing what Christians would say is only their blindness to the full revelation: there is little cogency in this being a reference to Jesus because if there had been such a person at any time in the past he would have left some tradition about it through his descendants (Greenstone, Proverbs, p. 317). But Judaism has taught from the earliest times that Messiah was pre-existent (especially in view of Micah 5 and Daniel 7); and, of course, the claims of Christ in the Gospels bear this out. It seems that the best interpretation is that there is a hint here of the nature of the Messiah as Son, a hint that will be revealed in full through the incarnation. The verse also collides with Islam which emphatically states, "God is one and he has no son."
16sn (30:5) The text here uses hypocatastasis; it compares the perfection of every word from God with some precious metal that has been refined and purified (e.g., Ps 12:6). The point is that God's word is trustworthy; it has no defects and flaws, nothing false or misleading. The second half of the verse explains the significance of it--it is safe to trust the LORD.
17tn (30:5) 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.
18sn (30:5) The line uses two more figures of speech to declare that God can be trusted for security and salvation. "Shield" is a simple metaphor--God protects. "Take refuge" is an implied comparison (hypocatastasis)--God provides spiritual rest and security for those who put their trust in him.
19tn (30:6) The form of the verb is a Niphal perfect tense with a vav consecutive from the root bz~K* ("to lie"). In this stem it has the ideas of "been made deceptive," or "shown to be false" or "proved to be a liar." One who adds to or changes the word of the LORD will be seen as a liar.
20sn (30:7) Wisdom literature often groups things in twos and fours, or in other numerical arrangements (e.g., Amos 1:3--2:6; Job 5:19; Prov 6:16-19).
21sn (30:7) Assuming that the contents of vv. 7-9 are a prayer, several translations have supplied a vocative phrase: "O LORD" (NIV); "O God" (NLT).
22tn (30:8) The two words might form a hendiadys: "falsehood and lies" becoming complete deception. The word aw+v* means "false; empty; vain; to a false purpose." The second word means "word of lying," so a lying word. Taken separately they might refer to false intentions and false words.
23tn (30:8) The word qj) means "statute"; it is also used of a definite assignment in labor (Exod 5:14; Prov 31:15), or of a set portion of food (Gen 47:22). Here it refers to food that is the proper proportion for him.
24sn (30:8) So Agur wanted an honest life (not deceitful) and a balanced life (not self-sufficient). The second request about his provision is clarified in v. 9.
25tn (30:9) The verb vj^K* means "to be disappointing; to deceive; to fail; to grow lean." In the Piel stem it means "to deceive; to act deceptively; to cringe; to disappoint." The idea of acting deceptively is illustrated in Hos 9:2 where it has the connotation of disowning or refusing to acknowledge.
26tn (30:9) The Hebrew verb literally means "to take hold of; to seize"; this produces the idea of doing violence to the reputation of God.
27tn (30:10) The form /v@l=T^ is the Hiphil jussive (with the negative la^); it is a denominative verb from the noun "tongue" (Heb "wag the tongue"). It means "to defame; to slander," if the accusation is untrue. Some have suggested that the word might have the force of "denouncing" a slave to his master, accusing him before authorities (e.g., Deut 23:15-16). This would then be a warning against meddling in the affairs of someone else.
28tn (30:10) If what was said were true, then there would be no culpability. But the implication here is that it was slander. And so the effect of that will be a curse--he will make the person look small (ll^q* in the Piel means "to treat lightly [or, with contempt]; to curse"), and culpability (the verb <vo means "to be guilty; to make a guilt offering [or, reparation offering]"). This word for guilt brings to bear the levitical teaching that the guilty had to make reparation for damages done (Lev 5).
29sn (30:11) The next four verses all start with the Hebrew expression translated "there is a generation." This is a series of denunciations of things that are dangerous in society without mentioning punishments or proscriptions. The word "generation" in this passage means a class or group of people.
30sn (30:11) The first observation is that there is a segment in society that lacks respect for parents. This uses the antonyms "curse" and [not] "bless" to make the point. To curse could include treating lightly, defaming, or showing disrespect in general. To "bless" would mean to honor, respect, enrich in some way, which is what they should do (e.g., Exod 21:17; Prov 20:20).
31tn (30:12) The verb Jj^r´ means "to wash; to wash off; to wash away; to bathe." It is used of physical washing, ceremonial washings, and hence figuratively of removing sin and guilt through confession (e.g., Isa 1:16). Here the form is the Pual perfect (unless it is a rare old Qal passive, since there is no Piel and no apparent change of meaning from the Qal). The point of the line is that there are people who observe outer ritual and think they are pure (rohf* is the levitical standard for entrance into the sanctuary), but who pay no attention to inner cleansing (e.g., Matt 23:27).
32sn (30:12) "Filth" often refers to physical uncleanness, but here it refers to moral defilement. Zech 3:3-4 uses it metaphorically as well for the sin of the nation (e.g., Isa 36:12).
33tn (30:13) Heb "how high are its eyes!" This is a use of the interrogative pronoun in exclamatory sentences (Williams, Hebrew Syntax, §127).
34sn (30:13) The verbs "to be high" (translated "are...lofty") and "to be lifted up" depict arrogance and disdain for others. The emphasis on the eyes and eyelids (parasynonyms in poetry) is employed because the glance, the look, is the immediate evidence of contempt for others (e.g., also 6:17 and Ps 131:1).
35tn (30:14) 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.
36sn (30:14) There are two figures used in each of these lines: teeth/great teeth and "swords/knives." The term "teeth" is a metonymy for the process of chewing and eating. This goes with the figure of the second half of the verse that speaks about eating the poor--so the whole image of eating and chewing refers to destroying the poor (an implied comparison). The figures of "swords/knives" are metaphors within this image. Comparing teeth to swords means that they are sharp and powerful. The imagery captures the rapacity of their power.
37tn (30:14) The Hebrew form lk)a$l# is the Qal infinitive construct; it indicates the purpose of this generation's ruthless power--it is destructive. The figure is hypocatastasis, implying a comparison between eating and destroying.
38sn (30:15) The next two verses describe insatiable things, things that are problematic to normal live. The meaning of v. 15a and its relationship to 15b is debated. But the "leech" seems to have been selected to begin the section because it was symbolic of greed--it sucks blood through its two suckers. This may be what the reference to two daughters calling "Give! Give!" might signify (if so, an implied comparison).
39sn (30:15) As one might expect, there have been various attempts to identify the "two daughters." In the Rabbinic literature some identified Alukah (the "leech") with Sheol, and the two daughters with paradise and hell, one claiming the righteous and the other the unrighteous; others identified Alukah with Gehenna, and the two daughters with heresy and government, neither of which is ever satisfied (Midrash Tehillim quoted by Rashi, and in the Talmud, b. Avodah Zarah 17a). J. J. Glueck suggests that what is in view is erotic passion (and not a leech) with its two maidens of burning desire crying for more ("Proverbs 30:15a," VT 14 [1964]: 367-70). F. S. North rightly criticizes this view as gratuitous; he argues for the view of a leech with two suckers ("The Four Insatiables," VT 15 [1965]: 281-82).
40tn (30:15) The two imperatives bh^ bh^ ("give, give," from bh^y´) correspond to the two daughters, and form their appeal. This would then be a personification--it is as if the leech is crying out, "Give! Give!"
41sn (30:15) There is a noticeable rhetorical sequence: two daughters, three things, four (see Roth, "Numerical Sequence," pp. 300-311, and "Numerical Sayings"). McKane thinks the series builds to a climax with the four, and in the four the barren woman is the focal point, the other three being metaphors for her sexual desire (Proverbs, p. 656). But this is not very convincing.
42tn (30:15) Throughout Proverbs /oh means "wealth"; but here it has the nuance of "sufficiency" or "enough" (BDB 223).
43tn (30:16) The term loav= ("Sheol") refers here to the realm of the dead: "the grave."
44tn (30:16) The expression is "the closing of the womb" especially for one who is consumed with a desire for children (e.g., Gen 16:2; 30:1).
45sn (30:16) There is no clear lesson made from these observations. But one point that could be made is that greed, symbolized by the leech, is as insatiable as these other things.
46sn (30:17) Once again the "eye" is the center of interest. This is the organ that exhibits the inner feelings most clearly, so here it represents a look of scorn or disdain that speaks volumes (metonymy of cause or of adjunct). It is comparable to the "evil eye" which is stinginess (28:22).
47tn (30:17) The Hebrew word th^Q&yl! ("obeying") occurs only here and in Gen 49:10; it seems to mean "to receive" in the sense of receiving instruction or obeying. Toy makes a change to "to old age" (tn~q=z]l=) of the mother (Proverbs, p. 530). The LXX with geras suggests that a root lhq had something to do with "white hair." D. W. Thomas suggests a corruption from lhyqt to lyqht; it would have read, "The eye that mocks a father and despises an aged mother" ("A Note on th^Q&yl! in Proverbs 30:17," JTS 42 [1941]: 154-55).
48sn (30:17) The sternest punishment is for the evil eye. The punishment is talionic--eye for eye. The reference to the valley may indicate a place where people will not be given decent burials and the birds of prey pick the corpses clean. It is an image the prophets use in judgment passages.
49tn (30:18) The form Wal=p=n] is the Niphal perfect from al*P*; the verb means "to be wonderful; to be extraordinary; to be surpassing." The things mentioned are things that the sage finds incomprehensible (e.g., Gen 18:14; Judg 13:18; Ps 139:6; and Isa 9:6[5]). The sage can only admire these wonders--he is at a loss to explain them.
50sn (30:19) It is difficult to know for certain what these had in common for the sage. They are all linked by the word "way" (meaning "a course of action") and by a sense of mystery in each area. Suggestions for the four include: (1) all four things are hidden from continued observation, for they are in majestic form and then gone; (2) they all have a mysterious means of propulsion or motivation; (3) they all describe the movement of one thing within the sphere or domain of another; or (4) the first three serve as illustrations of the fourth and greatest wonder, which concerns human relationships and is slightly different than the first three.
51tn (30:19) The last is the most difficult. The MT reads hm*l=u^B= rb#G\ Er\D\w+ ("and the way of a man with a maid"). The last term does not in and of itself mean "virgin" but rather describes a young woman who is sexually ready for marriage. What is probably in view here is the wonder of human sexuality, for the preposition B= (bet) in this sequence indicates that the "way of the man" is "with" with woman. This mystery might begin with the manner of obtaining the love of the young woman, but focuses on the most intimate part of human relationships. And all of this was amazing to the sage. All of it is part of God's creative plan and therefore can be enjoyed and appreciated without fully comprehending it.
52sn (30:20) Equally amazing is the insensitivity of the adulterer to the sin. The use of the word "way" clearly makes the link between this and the preceding material. Its presence here also lends support to the interpretation of the final clause in v. 19 as referring to sexual intimacy. While that is a wonder of God's creation, so is the way that human nature has distorted it and ruined it.
53sn (30:20) The word clearly indicates that the woman is married and unchaste; but the text describes her as amoral as much as immoral--she sees nothing wrong.
54sn (30:20) The acts of "eating" and "wiping her mouth" are euphemistic; they employ an implied comparison between the physical act of eating and finishing eating on the one hand with sexual activity on the other hand (e.g., Prov 9:17).
55sn (30:20) This is the amazing part of the observation. It is one thing to sin, for everyone sins; but to dismiss the act so easily, as if it were no more significant that a meal, that is the amazing part.
56sn (30:21) The Hebrew verb means "to rage; to quake; to be in tumult." The sage is using humorous and satirical hyperbole to say that these changes shake up the whole order of life. The sayings assume that the new, elevated status of the individuals was not accompanied by a change in nature. For example, it was not completely unknown in the ancient world for a servant to become king, and in the process become kingly.
57sn (30:22) A servant coming to power could become a tyrant if he is unaccustomed to the use of such power, or he might retain the attitude of a servant and be useless as a leader.
58sn (30:22) "Filled with food" probably represents prosperity in general. So the line portrays someone who suddenly comes into wealth, but continues to be boorish and irreligious.
59tn (30:23) The Hebrew term means "hated," from an}c*, a feminine passive participle. The text does not say why she is hated; some have speculated that she might be odious or unattractive, but perhaps she is married to someone incapable of showing love (e.g., Gen 29:31, 33; Deut 21:15; Isa 60:5). Or perhaps the strange situation of Jacob was in the mind of the sage, for Leah was "hated."
60tn (30:23) The verb vr~y´ means either (1) "to possess; to inherit" or (2) "to dispossess." Often the process of possessing meant the dispossessing of those already there (e.g., Gen 16:5; 21:10), i.e., the wars against the Canaanites.
61tn (30:24) Heb "Four are the small things of the earth."
62tn (30:24) The construction uses the Pual participle with the plural adjective as an intensive; they are the very embodiment of wisdom (BDB 314).
63sn (30:25) The wisdom of the ants is found in their diligent preparation (/WK) of food supplies in the summer for times when food is scarce. See S. P. Toperoff, "The Ant in the Bible and Midrash," Dor le Dor 13 (1985): 179-83.
64tn (30:26) Or "hyraxes."
sn (30:26) Modern scholars identify this creature with the rock badger (the Syrian Hyrax), a small pachyderm that lives in the crevices of the rock. Its wisdom consists in its ingenuity to find a place of security.
65sn (30:27) The Hebrew term means "divided"; they go forth in orderly divisions, or ranks (Toy). Joel 1:4 describes their order and uses it as a picture of a coming invasion (e.g., Joel 2:7, 8). Therefore the wisdom of the locust is in their order and cooperation.
66sn (30:28) Older English versions, agreeing with the Targum, translated this term as "spider." But modern commentators following the Greek and the Latin versions have "lizard." The point being made is that a weak creature like this, that is so easily caught, can get into the most significant places.
67tn (30:28) Although the Hebrew noun translated "king" is singular here, it is traditionally translated as plural: "kings' palaces."
68tn (30:29) The form yb@yf!ym@ is the Hiphil participle, plural construct. It has the idea of "doing good [in] their step." They move about well, magnificently. The genitive would be a genitive of specification.
69tn (30:29) The construction uses the Hiphil participle again followed by the infinitive construct of El^h*. This forms a verbal hendiadys, the infinitive becoming the main verb and the participle before it the adverb.
70tn (30:30) Heb "mighty among the beasts" referring, however, to a superlative degree.
71tn (30:31) The Hebrew term ryz]r+z~ means "girt"; it occurs only here with "loins" in the Bible: "that which is girt in the loins" (BDB 267). Some have interpreted this to be the greyhound because it is narrow in the flanks (Greenstone, Proverbs, p. 327). Others have suggested the warhorse, zebra, raven, or starling. The Targum has it as the large fighting cock that struts around among the hens. There is no clear definition that is convincing, although most modern translations use "strutting rooster" or something similar.
72tn (30:31) This last line has inspired many suggestions. The MT has "with his army around him" (oMu! <Wql=a^). This has been emended to read "against whom there is no rising up," or "standing over his people." The LXX has "a king haranguing his people." The Targum has, "a king who stands up before his people and addresses them." Some have attempted to identify this with Alcimus, the high priest who aspired to kingship (1 Macc. 7:5-22), but such a suggestion is quite remote. Another sees the word for "God" in it: "a king with whom God is." Furthermore, Toy thinks the text is corrupt and must have at one time referred to a majestic animal. While all these suggestions are fascinating, they have not improved or corrected the Hebrew text. At least one can say the focus is on the stately appearance of the king at some auspicious moment. The word occurs only here; but if it is interpreted with its Arabic cognate in mind, then it refers to a band of soldiers (BDB 39).
73tn (30:32) The construction has the B= (bet) preposition with the Hitpael infinitive construct, forming a temporal clause. This clause explains the way in which the person has acted foolishly.
74tn (30:32) Heb "hand to mouth." This express means "put your hand to your mouth" (e.g., Job 40:4, 5).
75tn (30:33) This line provides the explanation for the instruction to keep silent in the previous verse. It uses two images to make the point, and in so doing repeats two words throughout. The first is the word Jym!, which it is translated "churning," "twisting," and "stirring up." The form is a noun, and BDB 568 suggests translating it as "squeezing" in all three places, even in the last where it describes the pressure or the insistence on strife. This noun occurs only here. The verb ayx!oy also is repeated three times; it is the Hiphil imperfect, meaning "produces" (i.e., causes to go out).
76sn (30:33) There is a subtle word play here with the word for anger: it is related to the word for nose in the preceding colon.
77sn (30:33) The analogy indicates that continuously pressing certain things will yield results, some good, some bad. So pressing anger produces strife. The proverb advises people to strive for peace and harmony through humility and righteousness. To do that will require "letting up" on anger.
1sn (31:1) Nothing else is known about King Lemuel. Jewish legend identifies him as Solomon, making this advice from his mother Bathsheba; but there is no evidence for that. The passage is the only direct address to a king in the book of Proverbs--something that was the norm in wisdom literature of the ancient world (Leah L. Brunner, "King and Commoner in Proverbs and Near Eastern Sources," Dor le Dor 10 [1982]: 210-19; Brunner argues that the advice is religious and not secular).
2tn (31:2) The form hm^, normally the interrogative "what?" is best interpreted here as an exclamation. The Targum has "Woe!"
3tn (31:2) In all three occurrences in this verse the word son has the Aramaic spelling, rB^^ (B^r), rather than the Hebrew /B@ (B@/). The repetition of the word "son" shows the seriousness of the warning; and the expression "son of my womb" and "son of my vows" are endearing epithets to show the great investment she has made in his religious place in God's program. For a view that "son of my womb" should be "my own son," see F. Deist, "Proverbs 31:1, A Case of Constant Mistranslation," JNSL 6 (1978): 1-3.
4sn (31:3) The word translated "strength" refers to physical powers here, vigor or stamina. It is therefore a metonymy of cause; the effect would be what spending this strength meant--sexual involvement with women. It would be easy for a king to spend his energy enjoying women, but that would be unwise.
5sn (31:3) The word "ways" may in general refer to the heart's affection for or attention to, or it may more specifically refer to sexual intercourse. While in the book the term is an idiom for the course of life, in this context it must refer to the energy spent in this activity.
6tn (31:3) The construction uses Qal infinitive construct tojm=l^ ("to wipe out; to blot out; to destroy"). The construction is a little strange, and so some suggest changing it to tojm) (m{jot, "destroyers of kings"); cf. BDB 562. Commentators note that the form is close to an Aramaic word that means "concubine," and an Arabic word that is an indelicate description for women.
7tn (31:4) Heb "[It is] not for kings."
8sn (31:4) This second warning for kings concerns the use of alcohol. If this passage is meant to prohibit any use of alcohol by kings, it would be unheard of in any ancient royal court. What is probably meant is an excessive and unwarranted use of alcohol, or a troubling need for it. The danger, of course, would be that it would cloud the mind and deprive people of true administrative ability and justice.
9tn (31:4) The MT has wa@, a Kethib/Qere reading. The Kethib is oa but the Qere is ya@. Some follow the Qere and take the word as a shortened form of hY}o^, "where?" This would mean the ruler would be always asking for drink. Others reconstruct to hW}a^ ("to desire; to crave"). In either case, the verse would be saying that a king is not to be wanting/seeking alcohol.
10tn (31:5) The verb means "change," perhaps in reversing decisions or removing rights.
11tn (31:5) Heb "all the children of poverty." This expression refers to the poor by nature.
12sn (31:5) The word is /yD] ("judgment"). In this passage it refers to the cause or the plea for justice, the legal rights.
13sn (31:6) Wine and beer should be given to those distressed and dying in order to ease their suffering and help them forget.
14tn (31:6) Heb "to the bitter of soul." The phrase vp#n´ yr}m*l= has been translated "heavy heart," "anguish," "troubled spirit," and "despondent." The word "bitter" (rm^) describes the physical and mental/spiritual suffering as a result of affliction, grief, or suffering--they are in emotional pain. So the idea of "distressed" works as well as any other translation.
15tn (31:7) The subjects and suffixes are singular.
16tn (31:7) The king was not to "drink and forget"; the suffering are to "drink and forget."
17sn (31:8) The instruction to "open your mouth" is a metonymy of cause; it means "speak up for," or in this context serve as an advocate in judgment.
18sn (31:8) The instruction compares people who cannot defend themselves in court with those who are physically unable to speak (this is a hypocatastasis). The former can physically speak; but because they are the poor, the uneducated, the oppressed, they are unable to conduct a legal defense. They may as well be speechless.
19tn (31:8) The noun [olj& means "passing away; vanishing" (properly an infinitive); in this construction "the sons of the passing by" means people who by nature are transitory, people who are dying--mortals. But in this context it would indicate people who are defenseless as opposed to those who are healthy and powerful.
20tn (31:9) The noun qd\x# serves here as an adverbial accusative of manner. The decisions reached (fp*v=) in this advocacy must conform to the standard of the law. So it is a little stronger than "judging fairly," although it will be fair if it is done righteously for all.
21sn (31:9) Previously the noun /yD] (judgment") has been used, signifying the legal rights or the pleas of the people. Now the imperative /yD] is used. It could be translated "judge," but that often has a connotation of condemn, unfortunately. Here advocacy is in view, and so "plead the cause" is a better translation. It was--and is--the responsibility of the king (ruler) to champion the rights of the poor and needy, who otherwise would be ignored and oppressed. They are the ones left destitute by the cruelties and inequalities of life (e.g., 2 Sam 14:4-11; 1 Kings 3:16-28; Pss 45:3-5, 72:4; Isa 9:6-7).
22sn (31:9) The book of Proverbs comes to a close with this poem about the noble wife. A careful reading of the poem will show that it is extolling Godly wisdom that is beneficial to the family and the society. Traditionally it has been interpreted as a paradigm for godly women. And while that is valid in part, there is much more here. The poem captures all the themes of wisdom that have been presented in the book and arranges them in this portrait of the ideal woman (Claudia Camp, Wisdom and the Feminine in the Book of Proverbs [Sheffield: JSOT, 1985]:, pp. 92-93). Any careful reading of the passage would have to conclude that if it was merely a paradigm for women what it portrays may well be out of reach--she is a wealthy aristocrat who runs an estate with servants and conducts business affairs of real estate, vineyards, and merchandising, and also takes care of domestic matters and is involved with charity. Moreover, it says nothing about the woman's personal relationship with her husband, her intellectual and emotional strengths, or her religious activities (E. Jacob, "Sagesse et Alphabet: Pr. 31:10-31," in Hommages a A. Dont-Sommer, ed. A. Caquot and M. Philonenko [Adrien-Maisonneuve, 1971], pp. 287-295) . In general, it appears that the "woman" of Proverbs 31 is a symbol of all that wisdom is. The poem, then, plays an important part in the personification of wisdom so common in the ancient Near East. But rather than deify Wisdom as the other cultures did, Proverbs simply describes wisdom as a woman. Several features will stand out in the study of this passage. First, it is an alphabetic arrangement of the virtues of wisdom (an acrostic poem). It was a way of organizing the thoughts and making them more memorable (M. H. Lichtenstein, "Chiasm and Symmetry in Proverbs 31," CBQ 44 [1982]: 202-211). Second, the passage is similar to hymns, but this one extols wisdom. A comparison with Psalm 111 will illustrate the similarities. Third, the passage has similarities with heroic literature. The vocabulary and the expressions often sound more like an ode to a champion than to a domestic scene. Putting these features together, one would conclude that Proverbs 31:10-31 is a hymn to Lady Wisdom, written in the heroic mode. Using this arrangement allows the sage to make all the lessons of wisdom in the book concrete and practical, it provides a polemic against the culture that saw women as merely decorative, and it depicts the greater heroism as moral and domestic rather than only exploits on the battlefield. The poem certainly presents a pattern for women to follow. But it also presents a pattern for men to follow as well, for this is the message of the book in summary.
23sn (31:10) The poem begins with a rhetorical question (erotesis). This is intended to establish the point that such a noble wife is rare. As with wisdom in the Book of Proverbs, she has to be found.
24tn (31:10) The first word (tv#a@) begins with a (alef), the first letter in the Hebrew alphabet.
25tn (31:10) Heb "a woman of valor." This is the same expression used to describe Ruth (e.g., Ruth 3:11). The term ly]j^ here means "moral worth" (BDB 298). Elsewhere the term is used of physical valor in battle, e.g., "mighty man of valor," the land-owning aristocrat who could champion the needs of his people in times of peace or war (e.g., Judg 6:12). Here the title indicates that the woman possesses all the virtues, honor, and strength to do the things that the poem will set forth. Older translations used the word "virtuous."
26sn (31:10) This line expresses that her value (Heb "her price"), like wisdom, is worth more than rubies (e.g., 3:15; 8:11).
27tn (31:11) The first word of the second line begins with B (bet), the second letter in the Hebrew alphabet. The verb jf^B* means "to trust; to have confidence in." With the subject of the verb being "the heart of her husband," the idea is strengthened--he truly trusts her.
28sn (31:11) The Hebrew word used here for "gain" (ll*v*, v*l*l) is unusual; it means "plunder; spoil" of war primarily (e.g., Isa 8:1-4 and the name Maher-shalal-hash-baz). The point is that the gain will be as rich and bountiful as the spoils of war. The wife's capabilities in business and domestic matters guarantees a rich bounty and inspires the confidence of her husband.
29tn (31:12) The first word of the third line begins with g (gimel), the third letter of the Hebrew alphabet.
30sn (31:12) The joining of these two words is frequent in the Bible; they contrast the prosperity and well-being of her contribution with what would be devastating and painful. The way of wisdom is always characterized by "good"; the way of folly is associated with "evil."
31tn (31:13) The first word of the fourth line begins with D (dalet) the fourth letter of the Hebrew alphabet. The verb vr~d´ means "to seek; to inquire; to investigate." The idea is that she looks for the wool and flax to do her work, but the whole verse assumes she has obtained it. This verb also occurs in the hymn of Ps 111, which says in v. 2 that "the works of the LORD are searched." One word used in another passage is not that significant; but the cumulative effect of words and ideas suggest that the writing of this poem is influenced by hymnology.
32tn (31:13) Heb "and she works in the pleasure of her hands." The noun Jp#j@ means "delight; pleasure." BDB suggests it means here that in which one takes pleasure, i.e., a business, and translates the line "in the business of her hands" (BDB 343 [4]). But that translation reduces the emphasis on pleasure and could have easily been expressed in other ways. Here it is part of the construct relationship. The "hands" are the metonymy of cause, representing all her skills and activities in making things. It is also a genitive of specification, making "pleasure" the modifier of "her hands/her working." She does her work with pleasure. The Targum has, "she works with her hands in accordance with her pleasure."
33tn (31:14) The first word of the fifth line begins with h (he), the fifth letter of the Hebrew alphabet.
34sn (31:14) The point of the simile is that she goes wherever she needs to go, near and far, to gather in all the food for the needs and the likes of the family. The line captures the vision and the industry of the woman.
35tn (31:15) The first word of the sixth line begins with w (vav), the sixth letter of the Hebrew alphabet.
36sn (31:15) The word for "food" is [r\f# ("prey")--another word that does not normally fit the domestic scene. This word also is used in a similar way in Ps 111:5, which says the LORD gives food. Here it is the noble woman who gives food to her family and servants.
37sn (31:15) The word qj) probably means "allotted portion of food" as before; but some suggest it means the task that is allotted to the servants, meaning that the wise woman gets up early enough to give out the work assignments (Targum, RSV). That is possible, but seems an unnecessary direction in the line. Others, however, simply wish to delete this last colon to leave two cola and not three. That is unwarranted.
38tn (31:16) The first word of the seventh line begins with z (zayin), the seventh letter of the Hebrew alphabet.
sn (31:16) The word "considers" means to plan carefully in accordance with her purposes. The word is often used in Proverbs for devising evil; but here it is used positively of her wise investment.
39tn (31:16) The expression "from the fruit of her hands" employs two figures. "Hands" is a metonymy of cause, indicating the work she does. "Fruit" is a hypocatastasis, an implied comparison meaning what she produces, the income she earns. She is able to plant a vineyard from her income.
40tn (31:17) The first word of the eighth line begins with j (khet), the eighth letter of the Hebrew alphabet.
tn (31:17) Heb "she girds her loins with strength." The idea is that of gathering up the robes with a sash/girdle so that they do not get in the way of the work. The point of the figure is readiness for work. But to say she girds herself with "strength" means that she begins vigorously. "Strength" here would be a comparison with the sash.
41sn (31:17) The expression that "she makes her arm strong" parallels the first half of the verse and indicates that she gets down to her work with vigor and strength. There may be some indication here of "rolling up the sleeves" to ready the arms for the task, but that is not very clear.
42tn (31:18) The first word of the ninth line begins with f (tet), the ninth letter of the Hebrew alphabet.
sn (31:18) This is the word for "taste." It means her opinion or perception, what she has learned by experience and therefore seems right.
43sn (31:18) The line may be taken literally to mean that she is industrious throughout the night ("burning the midnight oil") when she must in order to follow through a business deal (McKane, Proverbs, p. 668). But the line could also be taken figuratively, comparing "her light" to the prosperity of her household--her whole life--which continues night and day.
44tn (31:19) The first word of the tenth line begins with y (yod) the tenth letter of the Hebrew alphabet.
sn (31:19) The words for "hands" are often paired in poetry; the first (dy´) means the hand and the forearm and usually indicates strength, and the second ([K^) means the palm of the hand and usually indicates the more intricate activity.
45tn (31:19) The verb jL^v!, the Piel perfect of the verb "to send," means in this stem "to thrust out; to stretch out." It is a stronger word than is perhaps necessary. It is a word that is also used in military settings to describe the firmness and forthrightness of the activity (Judg 5:26).
46sn (31:20) The parallel expressions here underscore her care for the needy. The first part uses "she spreads her palm" and the second "she thrusts out her hand," repeating some of the vocabulary introduced in the last verse.
47tn (31:20) The first word of the eleventh line begins with K (kaf), the eleventh letter of the Hebrew alphabet.
48tn (31:21) The first word of the twelfth line begins with l (lamed), the twelfth letter of the Hebrew alphabet.
49sn (31:21) "Snow" is a metonymy of adjunct; it refers to the cold weather when snow comes. The verse is saying that this time is not a concern for the wise woman because the family is well prepared.
50tn (31:21) For the MT's "scarlet" the LXX and the Latin have "two" or "double"--the difference being essentially the vocalization of a plural as opposed to a dual. The word is taken in the versions with the word that follows ("covers") to means "double garments." The question to be asked is whether scarlet would keep one warm in winter or double garments. The latter is the easier reading and therefore suspect.
51tn (31:22) The first word of the thirteenth line begins with m (mem), the thirteenth letter of the Hebrew alphabet.
sn (31:22) The word rendered "coverlets" appears in 7:16, where it has the idea of "covered." Delitzsch suggests "pillows" or "mattresses" here (Proverbs, 2:335). The Greek version has "lined overcoats" or "garments," but brings over the last word of the previous verse to form this line and parallel the second half, which has clothing in view.
52sn (31:22) The "fine linen" refers to expensive clothing (e.g., Gen 41:42), as does the "purple" (e.g., Exod 26:7; 27:9, 18). Garments dyed with purple indicated wealth and high rank (e.g., Song 3:5). The rich man in Luke 16:19 was clothed in fine linen and purple as well. The difference is that the wise woman is charitable--he is not.
53tn (31:23) The first word of the fourteenth line begins with n (nun), the fourteenth letter of the Hebrew alphabet. The form is the Niphal participle of ud~y´; it means that her husband is "known." The point is that he is a prominent person, respected in the community.
54tn (31:23) Heb "gate"; the term "city" has been supplied in the translation for clarity.
sn (31:23) The "gate" was the area inside the entrance to the city, usually made with rooms at each side of the main street where there would be seats for the elders. This was the place of assembly for the elders who had judicial responsibilities.
55tn (31:23) The construction uses the infinitive construct with the preposition and a pronominal suffix that serves as the subject (subjective genitive) to form a temporal clause. The fact that he sits with the elders means he is one of the elders; he sits as a judge among the people.
56tn (31:24) The first word of the fifteenth line begins with s (samek), the fifteenth letter of the Hebrew alphabet.
sn (31:24) The poet did not think it strange or unworthy for a woman of this stature to be a business woman engaged in an honest trade. In fact, weaving of fine linens was a common trade for women in the ancient world.
57tn (31:24) Heb "to the Canaanites." These are the Phoenician traders that survived the wars and continued to do business down to the exile.
58sn (31:25) The idea of clothing and being clothed is a favorite figure in Hebrew. It makes a comparison between wearing clothes and having strength and honor. Just as clothes immediately indicate something of the nature and circumstances of the person, so do these virtues.
59tn (31:25) The first word of the sixteenth line begins with u (ayin), the sixteenth letter of the Hebrew alphabet.
60sn (31:25) This word appears in Ps 111:3 which says that the LORD's work is honorable, and here the woman is clothed with strength and honor.
61sn (31:25) "Laugh" is either a metonymy of adjunct or effect. The point is that she is confident for the future because of all her industry and planning.
62tn (31:25) Heb "day." This word is a metonymy of subject meaning any events that take place on the day or in the time to come.
63tn (31:26) The first word of the seventeenth line begins with P (pe), the seventeenth letter of the Hebrew alphabet.
sn (31:26) The words "mouth" ("opens her mouth") and "tongue" ("on her tongue") here are also metonymies of cause, referring to her speaking.
64tn (31:26) The Hebrew phrase ds#j#-tr~oT is open to a couple of different interpretations. The word "law" could here refer to "teaching" as it does frequently in the book, and the word "love," which means "loyal, covenant love," could have the emphasis on faithfulness, yielding the idea of "faithful teaching" to parallel "wisdom" (cf. NIV). The word "love" should probably have more of the emphasis on its basic meaning of loyal love, loving kindness. It also would be an attributive genitive, but its force would be of "loving instruction" or "teaching with kindness."
65tn (31:27) The first word of the eighteenth line begins with x (tsade), the eighteenth letter of the Hebrew alphabet.
66sn (31:27) The expression refers to food that is gained through idleness, perhaps given or provided for her. In the description of the passage one could conclude that this woman did not have to do everything she did; and this line affirms that even though she is well off, she will eat the bread of her industrious activity.
67tn (31:28) The first word of the nineteenth line begins with q (qof), the nineteenth letter of the Hebrew alphabet.
sn (31:28) The deliberate action of "rising up" to call her blessed is the Hebrew way of indicating something important is about to be done that has to be prepared for.
68tn (31:28) The text uses an independent nominative absolute to draw attention to her husband: "her husband, and he praises her." Prominent as he is, her husband speaks in glowing terms of his wife.
69tn (31:29) The first word of the twentieth line begins with r (resh), the twentieth letter of the Hebrew alphabet.
70tn (31:29) Or, "women."
71tn (31:29) The word is the same as in v. 10, "noble, valiant."
72tn (31:30) The first word of the twenty-first line begins with v (shin), the twenty-first letter of the Hebrew alphabet. The graphic distinction between v (shin) and c (sin) had not been made at the time the book of Proverbs was written; that graphic distinction was introduced by the Masoretes, ca. A.D. 1000.
73sn (31:30) The verse shows that "charm" and "beauty" do not endure as do those qualities that the fear of the LORD produces. Charm is deceitful: one may be disappointed in the character of the one with beauty. Beauty is vain (fleeting as a vapor): physical appearance will not last. The writer is not saying these are worthless; he is saying there is something infinitely more valuable.
74sn (31:30) This chapter describes the wise woman as fearing the LORD. It is the fear of the LORD that is the beginning of wisdom--that was the motto of the book (1:7). Psalm 111:10 also repeats that the fear of the LORD is the beginning of wisdom.
75tn (31:31) The first word of the twenty-second line begins with t (tav), the last letter of the Hebrew alphabet.
76tn (31:31) Heb "Give her from the fruit of her hands." The expression "the fruit of her hands" employs two figures. The word "fruit" is an implied comparison, meaning what she produces. The word "hand" is a metonymy of cause, meaning her efforts to produce things. So the line is saying essentially "give her her due." This would either mean give her credit for what she has done (the option followed by the present translation) or reward her for what she has done (cf. NAB, NIV, NLT).
77sn (31:31) Psalm 111 began with the imperative hallelu Yah, "praise the LORD"; and this poem ends with the jussive wihalelu-ha, "and let [her works] praise her." Psalm 111:2 speaks of God's works; and this verse of the woman's (or wisdom's) works that deserve praise.
78tn (31:31) "Gates" is a metonymy of subject. It refers to the people and the activity that occurs in the gates--business dealings, legal transactions, and social meetings. The term "city" is supplied in the translation for clarity. One is reminded of the acclaim given to Ruth by Boaz: "for all the gate of my people knows that you are a noble woman [ly]j^ tv#a@, a@v#t j^y]l]" (Ruth 3:11).