Boks TemuanProverbs 14:1--16:33
Konteks14:1 Every wise woman 1 builds 2 her household, 3
but a foolish woman tears it down with her own hands.
14:2 The one who walks in his uprightness fears the Lord, 4
but the one who is perverted in his ways 5 despises him.
14:3 In 6 the speech 7 of a fool is a rod for his back, 8
but the words 9 of the wise protect them.
14:4 Where there are no oxen, the feeding trough is clean,
but an abundant harvest is produced by strong oxen. 10
14:5 A truthful witness 11 does not lie,
but a false witness 12 breathes out lies. 13
14:6 The scorner 14 seeks wisdom but finds none, 15
but understanding is easy 16 for a discerning person.
14:7 Leave the presence of a foolish person, 17
or 18 you will not understand 19 wise counsel. 20
14:8 The wisdom of the shrewd person 21 is to discern 22 his way,
but the folly of fools is deception. 23
14:9 Fools mock 24 at reparation, 25
but among the upright there is favor. 26
14:10 The heart knows its own bitterness, 27
and with its joy no one else 28 can share. 29
14:11 The household 30 of the wicked will be destroyed,
but the tent 31 of the upright will flourish.
14:12 There is a way that seems right to a person, 32
but its end is the way that leads to death. 33
14:13 Even in laughter the heart may ache, 34
and the end 35 of joy may be 36 grief.
14:14 The backslider 37 will be paid back 38 from his own ways,
but a good person will be rewarded 39 for his.
14:15 A naive person 40 believes everything,
but the shrewd person discerns his steps. 41
14:16 A wise person is cautious 42 and turns from evil,
but a fool throws off restraint 43 and is overconfident. 44
14:17 A person who has a quick temper 45 does foolish things,
and a person with crafty schemes 46 is hated. 47
14:18 The naive inherit 48 folly,
but the shrewd 49 are crowned 50 with knowledge.
14:19 Those who are evil will bow 51 before those who are good,
and the wicked will bow 52 at the gates 53 of the righteous.
14:20 A poor person is disliked 54 even by his neighbors,
but those who love the rich are many.
14:21 The one who despises his neighbor sins,
but whoever is kind to the needy is blessed.
14:22 Do not those who devise 55 evil go astray?
But those who plan good exhibit 56 faithful covenant love. 57
14:23 In all hard work 58 there is profit,
but merely talking about it 59 only brings 60 poverty. 61
14:24 The crown of the wise is their riches, 62
but the folly 63 of fools is folly.
14:25 A truthful witness 64 rescues lives, 65
but the one who breathes lies brings 66 deception. 67
14:26 In the fear of the Lord one has 68 strong confidence, 69
and it will be a refuge 70 for his children.
14:27 The fear of the Lord 71 is like 72 a life-giving fountain, 73
to turn 74 people 75 from deadly snares. 76
14:28 A king’s glory is 77 the abundance of people,
but the lack of subjects 78 is the ruin 79 of a ruler.
14:29 The one who is slow to anger has great understanding,
but the one who has a quick temper 80 exalts 81 folly.
14:30 A tranquil spirit 82 revives the body, 83
but envy 84 is rottenness to the bones. 85
14:31 The one who oppresses 86 the poor insults 87 his Creator,
but whoever shows favor 88 to the needy honors him.
14:32 The wicked will be thrown down in his trouble, 89
but the righteous have refuge 90 even in the threat of death. 91
14:33 Wisdom rests in the heart of the discerning;
it is known 92 even in the heart 93 of fools.
14:34 Righteousness exalts 94 a nation,
but sin is a disgrace 95 to any people.
14:35 The king shows favor 96 to a wise 97 servant,
but his wrath falls 98 on one who acts shamefully.
15:1 A gentle response 99 turns away anger,
but a harsh word 100 stirs up wrath. 101
15:2 The tongue of the wise 102 treats knowledge correctly, 103
but the mouth of the fool spouts out 104 folly.
15:3 The eyes of the Lord 105 are in every place,
keeping watch 106 on those who are evil and those who are good.
15:4 Speech 107 that heals 108 is like 109 a life-giving tree, 110
but a perverse tongue 111 breaks the spirit.
15:5 A fool rejects his father’s discipline,
but whoever heeds reproof shows good sense. 112
15:6 In the house 113 of the righteous is abundant wealth, 114
but the income of the wicked brings trouble. 115
15:7 The lips of the wise spread 116 knowledge,
but not so the heart of fools. 117
15:8 The Lord abhors 118 the sacrifices 119 of the wicked, 120
but the prayer 121 of the upright pleases him. 122
15:9 The Lord abhors 123 the way of the wicked,
but he loves those 124 who pursue 125 righteousness.
15:10 Severe discipline 126 is for the one who abandons the way;
the one who hates reproof 127 will die.
15:11 Death and Destruction 128 are before the Lord –
how much more 129 the hearts of humans! 130
15:12 The scorner does not love 131 one who corrects him; 132
he will not go to 133 the wise.
15:13 A joyful heart 134 makes the face cheerful, 135
but by a painful heart the spirit is broken.
15:14 The discerning heart seeks knowledge,
but the mouth of fools feeds on folly. 136
15:15 All the days 137 of the afflicted 138 are bad, 139
but one with 140 a cheerful heart has a continual feast. 141
15:16 Better 142 is little with the fear of the Lord
than great wealth and turmoil 143 with it. 144
15:17 Better a meal of vegetables where there is love 145
than a fattened ox where there is hatred. 146
15:18 A quick-tempered person 147 stirs up dissension,
but one who is slow to anger 148 calms 149 a quarrel. 150
15:19 The way of the sluggard is like a hedge of thorns, 151
but the path of the upright is like 152 a highway. 153
15:20 A wise child 154 brings joy to his father,
but a foolish person 155 despises 156 his mother.
15:21 Folly is a joy to one who lacks sense, 157
but one who has understanding 158 follows an upright course. 159
15:22 Plans fail 160 when there is no counsel,
but with abundant advisers they are established. 161
15:23 A person has joy 162 in giving an appropriate answer, 163
and a word at the right time 164 – how good it is!
15:24 The path of life is upward 165 for the wise person, 166
to 167 keep him from going downward to Sheol. 168
15:25 The Lord tears down the house of the proud, 169
but he maintains the boundaries of the widow. 170
15:26 The Lord abhors 171 the plans 172 of the wicked, 173
but pleasant words 174 are pure. 175
15:27 The one who is greedy for gain 176 troubles 177 his household, 178
but whoever hates bribes 179 will live.
15:28 The heart of the righteous considers 180 how 181 to answer, 182
but the mouth of the wicked pours out evil things. 183
15:29 The Lord is far 184 from the wicked,
but he hears 185 the prayer of the righteous. 186
15:30 A bright look 187 brings joy to the heart,
and good news gives health to the body. 188
15:31 The person 189 who hears the reproof that leads to life 190
is at home 191 among the wise. 192
15:32 The one who refuses correction despises himself, 193
but whoever hears 194 reproof acquires understanding. 195
15:33 The fear of the Lord provides wise instruction, 196
and before honor comes humility. 197
16:1 The intentions of the heart 198 belong to a man, 199
but the answer of the tongue 200 comes from 201 the Lord. 202
16:2 All a person’s ways 203 seem right 204 in his own opinion, 205
but the Lord evaluates 206 the motives. 207
16:3 Commit 208 your works 209 to the Lord,
and your plans will be established. 210
16:4 The Lord works 211 everything for its own ends 212 –
even the wicked for the day of disaster. 213
16:5 The Lord abhors 214 every arrogant person; 215
rest assured 216 that they will not go unpunished. 217
16:6 Through loyal love and truth 218 iniquity is appeased; 219
through fearing the Lord 220 one avoids 221 evil. 222
16:7 When a person’s 223 ways are pleasing to the Lord, 224
he 225 even reconciles his enemies to himself. 226
16:8 Better to have a little with righteousness 227
than to have abundant income without justice. 228
16:9 A person 229 plans his course, 230
but the Lord directs 231 his steps. 232
16:10 The divine verdict 233 is in the words 234 of the king,
his pronouncements 235 must not act treacherously 236 against justice.
16:11 Honest scales and balances 237 are from the Lord;
all the weights 238 in the bag are his handiwork.
16:12 Doing wickedness 239 is an abomination to kings,
because a throne 240 is established in righteousness.
16:13 The delight of kings 241 is righteous counsel, 242
and they love the one who speaks 243 uprightly. 244
16:14 A king’s wrath 245 is like 246 a messenger of death, 247
but a wise person appeases it. 248
16:15 In the light of the king’s face 249 there is life,
and his favor is like the clouds 250 of the spring rain. 251
16:16 How much better it is to acquire 252 wisdom than gold;
to acquire understanding is more desirable 253 than silver.
16:17 The highway 254 of the upright is to turn 255 away from evil;
the one who guards 256 his way safeguards his life. 257
16:18 Pride 258 goes 259 before destruction,
and a haughty spirit before a fall. 260
16:19 It is better to be lowly in spirit 261 with the afflicted
than to share the spoils 262 with the proud.
16:20 The one who deals wisely 263 in a matter 264 will find success, 265
and blessed 266 is the one who trusts in the Lord. 267
16:21 The one who is wise in heart 268 is called 269 discerning,
and kind speech 270 increases persuasiveness. 271
16:22 Insight 272 is like 273 a life-giving fountain 274 to the one who possesses it,
but folly leads to the discipline of fools. 275
16:23 A wise person’s heart 276 makes his speech wise 277
and it adds persuasiveness 278 to his words. 279
16:24 Pleasant words are like 280 a honeycomb, 281
sweet to the soul and healing 282 to the bones.
16:25 There is a way that seems right to a person, 283
but its end is the way that leads to death. 284
16:26 A laborer’s 285 appetite 286 works on his behalf, 287
for his hunger 288 urges him to work. 289
16:27 A wicked scoundrel 290 digs up 291 evil,
and his slander 292 is like a scorching fire. 293
16:28 A perverse person 294 spreads dissension,
and a gossip separates the closest friends. 295
16:29 A violent person 296 entices 297 his neighbor,
and leads him down a path that is terrible. 298
16:30 The one who winks his eyes 299 devises perverse things,
and 300 one who compresses his lips 301 brings about 302 evil.
16:31 Gray hair is like 303 a crown of glory; 304
it is attained 305 in the path of righteousness. 306
16:32 Better to be slow to anger 307 than to be a mighty warrior,
and one who controls his temper 308 is better than 309 one who captures a city. 310
[14:1] 1 tn Heb “wise ones of women.” The construct phrase חַכְמוֹת נָשִׁים (khakhmot nashim) features a wholistic genitive: “wise women.” The plural functions in a distributive sense: “every wise woman.” The contrast is between wise and foolish women (e.g., Prov 7:10-23; 31:10-31).
[14:1] 2 tn 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.
[14:1] 3 tn Heb “house.” This term functions as a synecdoche of container (= house) for contents (= household, family).
[14:2] 4 tn Heb “fear of the
[14:2] 5 tn Heb “crooked of ways”; NRSV “devious in conduct.” This construct phrase features a genitive of specification: “crooked in reference to his ways.” The term “ways” is an idiom for moral conduct. The evidence that people fear the
[14:3] 7 tn The preposition בְּ (bet) may denote (1) exchange: “in exchange for” foolish talk there is a rod; or (2) cause: “because of” foolish talk.
[14:3] 8 sn The noun פֶּה (peh, “mouth”) functions as a metonymy of cause for what is said (“speech, words, talk”).
[14:3] 9 tc The MT reads גַּאֲוָה (ga’avah, “pride”) which creates an awkward sense “in the mouth of a fool is a rod of pride” (cf. KJV, ASV). The BHS editors suggest emending the form to גֵּוֹה (“disciplining-rod”) to create tighter parallelism and irony: “in the mouth of a fool is a rod for the back” (e.g., Prov 10:13). What the fools says will bring discipline.
[14:3] 10 tn Heb “lips.” The term “lips” is a metonymy of cause, meaning what they say. The wise by their speech will find protection.
[14:4] 10 tn Heb “the strength of oxen.” The genitive שׁוֹר (shor, “oxen”) functions as an attributed genitive: “strong oxen.” Strong oxen are indispensable for a good harvest, and for oxen to be strong they must be well-fed. The farmer has to balance grain consumption with the work oxen do.
[14:5] 13 tn Heb “a witness of faithfulness.” The genitive functions in an attributive sense: “faithful witness” (so KJV, NRSV); TEV “reliable witness.”
[14:5] 14 tn Heb “a witness of falsehood.” The genitive functions in an attributive sense: “false witness.”
[14:5] 15 sn This saying addresses the problem of legal testimony: A faithful witness does not lie, but a false witness does lie – naturally. The first colon uses the verb כָּזַב (kazav, “to lie”) and the second colon uses the noun כָּזָב (kazav, “lie; falsehood”).
[14:6] 16 sn The “scorner” (לֵץ, lets) is intellectually arrogant; he lacks any serious interest in knowledge or religion. He pursues wisdom in a superficial way so that he can appear wise. The acquisition of wisdom is conditioned by one’s attitude toward it (J. H. Greenstone, Proverbs, 149).
[14:6] 17 tn Heb “and there is not.”
[14:6] 18 sn The Niphal of קָלַל (qalal) means “to appear light; to appear trifling; to appear easy.”
[14:7] 19 tn Heb “a man, a stupid fellow.”
[14:7] 20 tn Heb “and.” The vav (ו) that introduces this clause may be understood as meaning “or….”
[14:7] 21 tc The MT reads וּבַל־יָדַעְתָּ (uval-yada’ta, “you did not know [the lips of knowledge]).” It must mean that one should leave the fool because he did not receive knowledge from what fools said. Tg. Prov 14:7 freely interprets the verse: “for there is no knowledge on his lips.” The LXX reflects a Hebrew Vorlage of וּכְלֵי־דַעַת (ukhÿle-da’at, “[wise lips] are weapons of discretion”). The textual variant involves wrong word division and orthographic confusion between ב (bet) and כ (kaf). C. H. Toy emends the text: “for his lips do not utter knowledge” as in 15:7 (Proverbs [ICC], 285). The MT is workable and more difficult.
[14:7] 22 tn Heb “lips of knowledge” (so KJV, ASV). “Lips” is the metonymy of cause, and “knowledge” is an objective genitive (speaking knowledge) or attributive genitive (knowledgeable speech): “wise counsel.”
[14:8] 22 tn Or “the prudent [person]” (cf. KJV, NASB, NIV).
[14:8] 23 tn The Hiphil infinitive construct denotes purpose. Those who are shrewd will use it to give careful consideration to all their ways.
[14:8] 24 tn The word means “deception,” but some suggest “self-deception” here (W. McKane, Proverbs [OTL], 466; and D. W. Thomas, “Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 286); cf. NLT “fools deceive themselves.” The parallelism would favor this, but there is little support for it. The word usually means “craft practiced on others.” If the line is saying the fool is deceitful, there is only a loose antithesis between the cola.
[14:9] 25 tn The noun “fools” is plural but the verb “mock” is singular. This has led some to reverse the line to say “guilty/guilt offering mocks fools” (C. H. Toy, Proverbs [ICC], 287); see, e.g., Isa 1:14; Amos 5:22. But lack of agreement between subject and verb is not an insurmountable difficulty.
[14:9] 26 tc The LXX reads “houses of transgressors will owe purification.” Tg. Prov 14:9 has “guilt has its home among fools” (apparently reading לִין לוּן, lin lun).
[14:9] 27 tn The word רָצוֹן (ratson) means “favor; acceptance; pleasing.” It usually means what is pleasing or acceptable to God. In this passage it either means that the upright try to make amends, or that the upright find favor for doing so.
[14:10] 28 tn Heb “bitterness of its soul.”
[14:10] 29 tn Heb “stranger” (so KJV, NASB, NRSV).
[14:10] 30 tn The verb is the Hitpael of II עָרַב (’arav), which means “to take in pledge; to give in pledge; to exchange.” Here it means “to share [in].” The proverb is saying that there are joys and sorrows that cannot be shared. No one can truly understand the deepest feelings of another.
[14:11] 31 tn Heb “house.” The term “house” is a metonymy of subject, referring to their contents: families and family life.
[14:11] 32 tn The term “tent” is a metonymy here referring to the contents of the tent: families.
[14:12] 34 tn Heb “which is straight before a man.”
[14:12] 35 tn Heb “the ways of death” (so KJV, ASV). 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 events of this life.
[14:13] 37 sn 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.
[14:13] 38 tn Heb “and its end, joy, is grief.” The suffix may be regarded as an Aramaism, a proleptic suffix referring to “joy.”
[14:13] 39 tn The phrase “may be” is not in the Hebrew but is supplied from the parallelism, which features an imperfect of possibility.
[14:14] 40 tn Heb “a turning away of heart.” The genitive לֵב (lev, “heart”) functions as an attributive adjective: “a backslidden heart.” The term סוּג (sug) means “to move away; to move backwards; to depart; to backslide” (BDB 690 s.v. I סוּג). This individual is the one who backslides, that is, who departs from the path of righteousness.
[14:14] 41 tn Heb “will be filled”; cf. KJV, ASV. The verb (“to be filled, to be satisfied”) here means “to be repaid,” that is, to partake in his own evil ways. His faithlessness will come back to haunt him.
[14:14] 42 tn The phrase “will be rewarded” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
[14:15] 43 sn 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.
[14:15] 44 tn Heb “his step”; cf. TEV “sensible people watch their step.”
[14:16] 46 tn Heb “fears.” Since the holy name (Yahweh, translated “the
[14:16] 47 tn The Hitpael of עָבַר (’avar, “to pass over”) means “to pass over the bounds of propriety; to act insolently” (BDB 720 s.v.; cf. ASV “beareth himself insolently”).
[14:16] 48 tn The verb בָּטַח here denotes self-assurance or overconfidence. Fools are not cautious and do not fear the consequences of their actions.
[14:17] 49 sn The proverb discusses two character traits that are distasteful to others – the quick tempered person (“short of anger” or impatient) and the crafty person (“man of devices”). C. H. Toy thinks that the proverb is antithetical and renders it “but a wise man endures” (Proverbs [ICC], 292). In other words, the quick-tempered person acts foolishly and loses people’s respect, but the wise man does not.
[14:17] 50 tn Heb “a man of devices.”
[14:17] 51 tc The LXX reads “endures” (from נָשָׂא, nasa’) rather than “is hated” (from שָׂנֵא, sane’). This change seems to have arisen on the assumption that a contrast was needed. It has: “a man of thought endures.” Other versions take מְזִמּוֹת (mÿzimmot) in a good sense; but antithetical parallelism is unwarranted here.
[14:18] 52 tc G. R. Driver, however, proposed reading the verb as “are adorned” from הלה (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 181). A similar reading is followed by a number of English versions (e.g., NAB, NRSV, NLT).
[14:18] 53 tn Or “prudent” (KJV, NASB, NIV); NRSV, TEV “clever.”
[14:18] 54 tn The meaning of יַכְתִּרוּ (yakhtiru, Hiphil imperfect of כָּתַר, katar) is elusive. It may not mean “to be crowned” or “to crown themselves,” but “to encircle” or “to embrace.” BDB 509 s.v. כָּתַר Hiph suggests “to throw out crowns” (throw out knowledge as a crown) or “to encompass knowledge,” i.e., possess it (parallel to inherit).
[14:19] 55 tn Many versions nuance the perfect tense verb שָׁחַח (shakhakh) as a characteristic perfect. But the proverb suggests that the reality lies in the future. So the verb is best classified as a prophetic perfect (cf. NASB, NIV, CEV, NLT): Ultimately the wicked will acknowledge and serve the righteous – a point the prophets make.
[14:19] 56 tn 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.
[14:19] 57 sn J. H. Greenstone suggests that this means that they are begging for favors (Proverbs, 154).
[14:20] 58 tn Heb “hated.” The verse is just a statement of fact. The verbs “love” and “hate” must be seen in their connotations: The poor are rejected, avoided, shunned – that is, hated; but the rich are sought after, favored, embraced – that is, loved.
[14:22] 61 sn The verb חָרַשׁ (kharash) means (1) literally: “to cut in; to engrave; to plow,” describing the work of a craftsman; and (2) figuratively: “to devise,” describing the mental activity of planning evil (what will harm people) in the first colon, and planning good (what will benefit them) in the second colon.
[14:22] 62 tn The term “exhibit” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.
[14:22] 63 tn Heb “loyal-love and truth.” The two terms חֶסֶד וֶאֱמֶת (khesed ve’emet) often form a hendiadys: “faithful love” or better “faithful covenant love.”
[14:23] 64 sn The Hebrew term עֶצֶב (’etsev, “painful toil; labor”) is first used in scripture in Gen 3:19 to describe the effects of the Fall. The point here is that people should be more afraid of idle talk than of hard labor.
[14:23] 65 tn 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.
[14:23] 66 tn The term “brings” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.
[14:23] 67 sn The noun מַחְסוֹר (makhsor, “need; thing needed; poverty”) comes from the verb “to lack; to be lacking; to decrease; to need.” A person given to idle talk rather than industrious work will have needs that go unmet.
[14:24] 67 sn C. H. Toy suggests that this line probably means that wealth is an ornament to those who use it well (Proverbs [ICC], 269). J. H. Greenstone suggests that it means that the wisdom of the wise, which is their crown of glory, constitutes their wealth (Proverbs, 155).
[14:24] 68 tc The MT reads אִוֶלֶת (’ivelet, “folly”). The editors of BHS propose emending the text to וְלִוְיַת (vÿlivyat, “but the wealth”), as suggested by the LXX. See M. Rotenberg, “The Meaning of אִוֶּלֶת in Proverbs,” LesŒ 25 (1960-1961): 201. A similar emendation is followed by NAB (“the diadem”) and NRSV (“the garland”).
[14:25] 70 tn Heb “a witness of truth”; cf. CEV “an honest witness.”
[14:25] 71 tn The noun נְפָשׁוֹת (nÿfashot) often means “souls,” but here “lives” – it functions as a metonymy for life (BDB 659 s.v. נֶפֶשׁ 3.c).
[14:25] 72 tn The term “brings” does not appear in the Hebrew but is supplied in the translation for the sake of clarity. Also possible, “is deceitful.”
[14:25] 73 tc Several commentators suggest emending the text from the noun מִרְמָה (mirmah, “deception”) to the participle מְרַמֶּה (mÿrameh, “destroys”). However, this revocalization is not necessary because the MT makes sense as it stands: A false witness destroys lives.
[14:26] 73 tn Heb “In the fear of the
[14:26] 74 tn Heb “confidence of strength.” This construct phrase features an attributive genitive: “strong confidence” (so most English versions; NIV “a secure fortress”).
[14:26] 75 sn The fear of the
[14:27] 76 sn The verse is similar to Prov 13:14 except that “the fear of the
[14:27] 77 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[14:27] 78 tn Heb “fountain of life.”
[14:27] 79 tn The infinitive construct with prefixed ל (lamed) indicates the purpose/result of the first line; it could also function epexegetically, explaining how fear is a fountain: “by turning….”
[14:27] 80 tn The term “people” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.
[14:27] 81 tn Heb “snares of death” (so KJV, NAB, NIV, NRSV, NLT); CEV “deadly traps.”
[14:28] 79 tn The preposition serves as the beth essentiae – the glory is the abundant population, not in it.
[14:28] 80 tn Heb “people.” Cf. NLT “a dwindling nation.”
[14:28] 81 sn The word means “ruin; destruction,” but in this context it could be a metonymy of effect, the cause being an attack by more numerous people that will bring ruin to the ruler. The proverb is purely a practical and secular saying, unlike some of the faith teachings in salvation history passages.
[14:29] 82 tn Heb “hasty of spirit” (so KJV, ASV); NRSV, NLT “a hasty temper.” One who has a quick temper or a short fuse will be evident to everyone, due to his rash actions.
[14:29] 83 sn The participle “exalts” (מֵרִים, merim) means that this person brings folly to a full measure, lifts it up, brings it to the full notice of everybody.
[14:30] 85 tn Heb “heart of healing.” The genitive מַרְפֵּא (marpe’, “healing”) functions as an attributive adjective: “a healing heart.” The term לֵב (lev, “heart”) is a metonymy for the emotional state of a person (BDB 660 s.v. 6). A healthy spirit is tranquil, bringing peace to the body (J. H. Greenstone, Proverbs, 158).
[14:30] 86 tn Heb “life of the flesh” (so KJV, ASV); NAB, NIV “gives life to the body.”
[14:30] 87 tn The term קִנְאָה (qin’ah, “envy”) refers to passionate zeal or “jealousy” (so NAB, NCV, TEV, NLT), 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.
[14:30] 88 tn 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.
[14:31] 88 tn The verb עָשַׁק (’ashaq) normally means “to oppress” (as in many English versions). However, here it might mean “to slander.” See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-22.
[14:31] 89 sn In the Piel this verb has the meaning of “to reproach; to taunt; to say sharp things against” someone (cf. NIV “shows contempt for”). By oppressing the poor one taunts or mistreats God because that person is in the image of God – hence the reference to the “Creator.” To ridicule what God made is to ridicule God himself.
[14:31] 90 sn The phrase “shows favor” is contrasted with the term “oppresses.” To “show favor” means to be gracious to (or treat kindly) those who do not deserve it or cannot repay it. It is treatment that is gratis. This honors God because he commanded it to be done (Prov 14:21; 17:5; 19:17).
[14:32] 91 tn The prepositional phrase must be “in his time of trouble” (i.e., when catastrophe comes). Cf. CEV “In times of trouble the wicked are destroyed.” A wicked person has nothing to fall back on in such times.
[14:32] 92 sn The righteous have hope in a just retribution – they have a place of safety even in death.
[14:32] 93 tc The LXX reads this as “in his integrity,” as if it were בְּתוּמּוֹ (bÿtumo) instead of “in his death” (בְּמוֹתוֹ, bÿmoto). The LXX is followed by some English versions (e.g., NAB “in his honesty,” NRSV “in their integrity,” and TEV “by their integrity”).
[14:33] 94 tn The LXX negates the clause, saying it is “not known in fools” (cf. NAB, NRSV, TEV, NLT). Thomas connects the verb to the Arabic root wd` and translates it “in fools it is suppressed.” See D. W. Thomas, “The Root ידע in Hebrew,” JTS 35 (1934): 302-3.
[14:33] 95 tn Heb “in the inner part”; ASV “in the inward part”; NRSV “in the heart of fools.”
[14:34] 97 sn The verb תְּרוֹמֵם (tÿromem, 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.
[14:34] 98 tn The term is the homonymic root II חֶסֶד (khesed, “shame; reproach”; BDB 340 s.v.), as reflected by the LXX translation. Rabbinic exegesis generally took it as I חֶסֶד (“loyal love; kindness”) as if it said, “even the kindness of some nations is a sin because they do it only for a show” (so Rashi, a Jewish scholar who lived
[14:35] 100 tn Heb “the favor of a king.” The noun “king” functions as a subjective genitive: “the king shows favor….”
[14:35] 101 sn The wise servant is shown favor, while the shameful servant is shown anger. Two Hiphil participles make the contrast: מַשְׂכִּיל (maskil, “wise”) and מֵבִישׁ (mevish, “one who acts shamefully”). The wise servant is a delight and enjoys the favor of the king because he is skillful and clever. The shameful one botches his duties; his indiscretions and incapacity expose the master to criticism (W. McKane, Proverbs [OTL], 470).
[14:35] 102 tn Heb “is” (so KJV, ASV).
[15:1] 103 tn Heb “soft answer.” The adjective רַּךְ (rakh, “soft; tender; gentle”; BDB 940 s.v.) is more than a mild response; it is conciliatory, an answer that restores good temper and reasonableness (W. McKane, Proverbs [OTL], 477). Gideon illustrates this kind of answer (Judg 8:1-3) that brings peace.
[15:1] 104 tn Heb “word of harshness”; KJV “grievous words.” The noun עֶצֶב (’etsev, “pain, hurt”) functions as an attributive genitive. The term עֶצֶב refers to something that causes pain (BDB 780 s.v. I עֶצֶב). For example, Jephthah’s harsh answer led to war (Judg 12:1-6).
[15:1] 105 tn Heb “raises anger.” A common response to painful words is to let one’s temper flare up.
[15:2] 106 sn The contrast is between the “tongue of the wise” and the “mouth of the fool.” Both expressions are metonymies of cause; the subject matter is what they say. How wise people are can be determined from what they say.
[15:2] 107 tn Or “makes knowledge acceptable” (so NASB). The verb תֵּיטִיב (tetiv, Hiphil imperfect of יָטַב [yatav, “to be good”]) can be translated “to make good” or “to treat in a good [or, excellent] way” (C. H. Toy, Proverbs [ICC], 303). M. Dahood, however, suggests emending the text to תֵּיטִיף (tetif) which is a cognate of נָטַף (nataf, “drip”), and translates “tongues of the sages drip with knowledge” (Proverbs and Northwest Semitic Philology, 32-33). But this change is gratuitous and unnecessary.
[15:2] 108 sn The Hiphil verb יַבִּיעַ (yabia’) means “to pour out; to emit; to cause to bubble; to belch forth.” The fool bursts out with reckless utterances (cf. TEV “spout nonsense”).
[15:3] 109 sn The proverb uses anthropomorphic language to describe God’s exacting and evaluating knowledge of all people.
[15:3] 110 tn The form צֹפוֹת (tsofot, “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil.
[15:4] 112 tn Heb “a tongue.” The term “tongue” is a metonymy of cause for what is produced: speech.
[15:4] 113 tn Heb “a tongue of healing.” A healing tongue refers to speech that is therapeutic or soothing. It is a source of vitality.
[15:4] 114 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[15:4] 115 tn Heb “tree of life.”
[15:4] 116 tn Heb “perversion in it.” The referent must be the tongue, so this has been supplied in the translation for clarity. A tongue that is twisted, perverse, or deceitful is a way of describing deceitful speech. Such words will crush the spirit (e.g., Isa 65:14).
[15:5] 115 tn Heb “is prudent” (so KJV, NASB, NRSV); NCV, NLT “is wise.” Anyone who accepts correction or rebuke will become prudent in life.
[15:6] 118 tn The term בֵּית (bet, “house”) functions as an adverbial accusative of location.
[15:6] 119 sn The Hebrew noun חֹסֶן (khosen) means “wealth; treasure.” Prosperity is the reward for righteousness. This is true only in so far as a proverb can be carried in its application, allowing for exceptions. The Greek text for this verse has no reference for wealth, but talks about amassing righteousness.
[15:6] 120 tn 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 s.v. עָכַר) or passive noun meaning “thing troubled,” or (2) verbal use: “will be troubled” (HALOT 824 s.v. עכר nif).
[15:7] 121 tc 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, C. H. Toy (Proverbs [ICC], 305) suggests a change to יִצְּרוּ (yitsÿru, “they preserve”). The Greek evidence, however, is not strong. For the second line the LXX has “hearts of fools are not safe,” apparently taking לֹא־כֵן (lo’-khen) as “unstable” instead of “not so.” So it seems futile to use the Greek version to modify the first colon to make a better parallel, when the Greek has such a different reading in the second colon anyway.
[15:7] 122 sn The phrase “the heart of fools” emphasizes that fools do not comprehend knowledge. Cf. NCV “there is no knowledge in the thoughts of fools.”
[15:8] 124 tn Heb “an abomination of the
[15:8] 125 tn Heb “sacrifice” (so many English versions).
[15:8] 126 sn The sacrifices of the wicked are hated by the
[15:8] 127 sn J. H. Greenstone notes that if God will accept the prayers of the upright, he will accept their sacrifices; for sacrifice is an outer ritual and easily performed even by the wicked, but prayer is a private and inward act and not usually fabricated by unbelievers (Proverbs, 162).
[15:8] 128 tn Heb “[is] his pleasure.” The 3rd person masculine singular suffix functions as a subjective genitive: “he is pleased.” God is pleased with the prayers of the upright.
[15:9] 127 tn Heb “an abomination of the
[15:9] 128 tn Heb “the one who” (so NRSV).
[15:9] 129 sn God hates the way of the wicked, that is, their lifestyle and things they do. God loves those who pursue righteousness, the Piel verb signifying a persistent pursuit. W. G. Plaut says, “He who loves God will be moved to an active, persistent, and even dangerous search for justice” (Proverbs, 170).
[15:10] 130 tn The two lines are parallel synonymously, so the “severe discipline” of the first colon is parallel to “will die” of the second. The expression מוּסָר רָע (musar ra’, “severe discipline”) indicates a discipline that is catastrophic or harmful to life.
[15:10] 131 sn If this line and the previous line are synonymous, then the one who abandons the way also refuses any correction, and so there is severe punishment. To abandon the way means to leave the life of righteousness which is the repeated subject of the book of Proverbs.
[15:11] 133 tn Heb “Sheol and Abaddon” (שְׁאוֹל וַאֲבַדּוֹן (shÿ’ol va’adon); so ASV, NASB, NRSV; cf. KJV “Hell and destruction”; NAB “the nether world and the abyss.” These terms represent the remote underworld and all the mighty powers that reside there (e.g., Prov 27:20; Job 26:6; Ps 139:8; Amos 9:2; Rev 9:11). The
[15:11] 134 tn The construction אַף כִּי (’af ki, “how much more!”) introduces an argument from the lesser to the greater: If all this is open before the
[15:11] 135 tn Heb “the hearts of the sons of man,” although here “sons of man” simply means “men” or “human beings.”
[15:12] 136 sn This is an understatement, the opposite being intended (a figure called tapeinosis). A scorner rejects any efforts to reform him.
[15:12] 137 tn The form הוֹכֵחַ (hokheakh) is a Hiphil infinitive absolute. It could function as the object of the verb (cf. NIV, NRSV) or as a finite verb (cf. KJV, NASB, NLT). The latter has been chosen here because of the prepositional phrase following it, although that is not a conclusive argument.
[15:12] 138 tc The MT has אֶל (’el, “to [the wise]”), suggesting seeking the advice of the wise. The LXX, however, has “with the wise,” suggesting אֶת (’et).
[15:13] 139 tn The contrast in this proverb is between the “joyful heart” (Heb “a heart of joy,” using an attributive genitive) and the “painful heart” (Heb “pain of the heart,” using a genitive of specification).
[15:13] 140 sn The verb יֵיטִב (yetiv) normally means “to make good,” but here “to make the face good,” that is, there is a healthy, favorable, uplifted expression. The antithesis is the pained heart that crushes the spirit. C. H. Toy observes that a broken spirit is expressed by a sad face, while a cheerful face shows a courageous spirit (Proverbs [ICC], 308).
[15:14] 142 tn The idea expressed in the second colon does not make a strong parallelism with the first with its emphasis on seeking knowledge. Its poetic image of feeding (a hypocatastasis) would signify the acquisition of folly – the fool has an appetite for it. D. W. Thomas suggests the change of one letter, ר (resh) to ד (dalet), to obtain a reading יִדְעֶה (yid’eh); this he then connects to an Arabic root da`a with the meaning “sought, demanded” to form what he thinks is a better parallel (“Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 285). But even though the parallelism is not as precise as some would prefer, there is insufficient warrant for such a change.
[15:15] 145 sn The “days” represent what happens on those days (metonymy of subject).
[15:15] 146 tn The contrast is between the “afflicted” and the “good of heart” (a genitive of specification, “cheerful/healthy heart/spirit/attitude”).
[15:15] 147 tn Or “evil”; or “catastrophic.”
[15:15] 148 tn “one with” is supplied.
[15:15] 149 sn The image of a continual feast signifies the enjoyment of what life offers (cf. TEV “happy people…enjoy life”). The figure is a hypocatastasis; among its several implications are joy, fulfillment, abundance, pleasure.
[15:16] 148 sn One of the frequent characteristics of wisdom literature is the “better” saying; it is a comparison of different but similar things to determine which is to be preferred. These two verses focus on spiritual things being better than troubled material things.
[15:16] 149 sn Turmoil refers to anxiety; the fear of the
[15:16] 150 sn Not all wealth has turmoil with it. But the proverb is focusing on the comparison of two things – fear of the
[15:17] 151 tn 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.
[15:17] 152 sn Again the saying concerns troublesome wealth: Loving relationships with simple food are better than a feast where there is hatred. The ideal, of course, would be loving family and friends with a great meal in addition, but this proverb is only comparing two things.
[15:18] 154 tn Heb “a man of wrath”; KJV, ASV “a wrathful man.” The term “wrath” functions as an attributive genitive: “an angry person.” He is contrasted with the “slow of anger,” so he is a “quick-tempered person” (cf. NLT “a hothead”).
[15:18] 155 tn 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.
[15:18] 156 tn The Hiphil verb יַשְׁקִיט (yashqit) means “to cause quietness; to pacify; to allay” the strife or quarrel (cf. NAB “allays discord”). This type of person goes out of his way to keep things calm and minimize contention; his opposite thrives on disagreement and dispute.
[15:18] 157 sn The fact that רִיב (riv) is used for “quarrel; strife” strongly implies that the setting is the courtroom or other legal setting (the gates of the city). The hot-headed person is eager to turn every disagreement into a legal case.
[15:19] 157 tn Heb “like an overgrowth”; NRSV “overgrown with thorns”; cf. CEV “like walking in a thorn patch.” The point of the simile is that the path of life taken by the lazy person has many obstacles that are painful – it is like trying to break through a hedge of thorns. The LXX has “strewn with thorns.”
[15:19] 158 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[15:19] 159 sn The contrast to the “thorny way” is the highway, the Hebrew word signifying a well built-up road (סָלַל, salal, “to heap up”). The upright have no reason to swerve, duck, or detour, but may expect “clear sailing.” Other passages pair these two concepts, e.g., Prov 6:10; 10:26; 28:19.
[15:20] 161 tn Heb “a fool of a man,” a genitive of specification.
[15:20] 162 sn The proverb is almost the same as 10:1, except that “despises” replaces “grief.” This adds the idea of the callousness of the one who inflicts grief on his mother (D. Kidner, Proverbs [TOTC], 116).
[15:21] 163 tn The Hebrew text reads לַחֲסַר־לֵב (lakhasar-lev, “to one who lacks heart”). The Hebrew term “heart” represents the mind, the place where proper decisions are made (cf. NIV “judgment”). The one who has not developed this ability to make proper choices finds great delight in folly.
[15:21] 164 tn Heb “a man of understanding” (so KJV, NIV); NLT “a sensible person.”
[15:21] 165 tn The Hebrew construction is יְיַשֶּׁר־לָכֶת (yÿyasher-lakhet, “makes straight [to] go”). This is a verbal hendiadys, in which the first verb, the Piel imperfect, becomes adverbial, and the second form, the infinitive construct of הָלַךְ, halakh, becomes the main verb: “goes straight ahead” (cf. NRSV).
[15:22] 166 tn Heb “go wrong” (so NRSV, NLT). The verb is the Hiphil infinitive absolute from פָּרַר, parar, which means “to break; to frustrate; to go wrong” (HALOT 975 s.v. I פרר 2). The plans are made ineffectual or are frustrated when there is insufficient counsel.
[15:22] 167 sn The proverb says essentially the same thing as 11:14, but differently.
[15:23] 169 tn Heb “joy to the man” or “the man has joy.”
[15:23] 170 tn Heb “in the answer of his mouth” (so ASV); NASB “in an apt answer.” The term “mouth” is a metonymy of cause for what he says. But because the parallelism is loosely synonymous, the answer given here must be equal to the good word spoken in season. So it is an answer that is proper or fitting.
[15:23] 171 tn 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.
[15:24] 172 tn There is disagreement over the meaning of the term translated “upward.” The verse is usually taken to mean that “upward” is a reference to physical life and well-being (cf. NCV), and “going down to Sheol” is a reference to physical death, that is, the grave, because the concept of immortality is said not to appear in the book of Proverbs. The proverb then would mean that the wise live long and healthy lives. But W. McKane argues (correctly) that “upwards” in contrast to Sheol, does not fit the ways of describing the worldly pattern of conduct and that it is only intelligible if taken as a reference to immortality (Proverbs [OTL], 480). The translations “upwards” and “downwards” are not found in the LXX. This has led some commentators to speculate that these terms were not found in the original, but were added later, after the idea of immortality became prominent. However, this is mere speculation.
[15:24] 173 tn Heb “to the wise [man],” because the form is masculine.
[15:24] 174 tn The term לְמַעַן (lema’an, “in order to”) introduces a purpose clause; the path leads upward in order to turn the wise away from Sheol.
[15:24] 175 tn Heb “to turn from Sheol downward”; cf. NAB “the nether world below.”
[15:25] 175 sn 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.
[15:25] 176 sn The
[15:26] 178 tn Heb “an abomination of the
[15:26] 179 tn The noun מַחְשְׁבוֹת (makhshÿvot) means “thoughts” (so KJV, NIV, NLT), from the verb חָשַׁב (khashav, “to think; to reckon; to devise”). So these are intentions, what is being planned (cf. NAB “schemes”).
[15:26] 180 tn The word רַע (“evil; wicked”) is a genitive of source or subjective genitive, meaning the plans that the wicked devise – “wicked plans.”
[15:26] 181 sn The contrast is between the “thoughts” and the “words.” The thoughts that are designed to hurt people the
[15:26] 182 tc The MT simply has “but pleasant words are pure” (Heb “but pure [plural] are the words of pleasantness”). Some English versions add “to him” to make the connection to the first part (cf. NAB, NIV). The LXX has: “the sayings of the pure are held in honor.” The Vulgate has: “pure speech will be confirmed by him as very beautiful.” The NIV has paraphrased here: “but those of the pure are pleasing to him.”
[15:27] 181 tn Heb “the one who gains.” The phrase בּוֹצֵעַ בָּצַע (botseakh batsa’) is a participle followed by its cognate accusative. This refers to a person who is always making the big deal, getting the larger cut, or in a hurry to get rich. The verb, though, makes it clear that the gaining of a profit is by violence and usually unjust, since the root has the idea of “cut off; break off; gain by violence.” The line is contrasted with hating bribes, and so the gain in this line may be through bribery.
[15:27] 182 sn The participle “troubles” (עֹכֵר, ’okher) can have the connotation of making things difficult for the family, or completely ruining the family (cf. NAB). In Josh 7:1 Achan took some of the “banned things” and was put to death: Because he “troubled Israel,” the
[15:27] 183 tn Heb “his house.”
[15:27] 184 tn Heb “gifts” (so KJV). Gifts can be harmless enough, but in a setting like this the idea is that the “gift” is in exchange for some “profit [or, gain].” Therefore they are bribes (cf. ASV, NAB, NASB, NIV, NRSV, NLT), 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).
[15:28] 184 tn The verb יֶהְגֶּה (yehgeh) means “to muse; to meditate; to consider; to study.” It also involves planning, such as with the wicked “planning” a vain thing (Ps 2:1, which is contrasted with the righteous who “meditate” in the law [1:2]).
[15:28] 185 tn The word “how” is supplied in the translation for stylistic reasons.
[15:28] 186 tc The LXX reads: “the hearts of the righteous meditate faithfulness.”
[15:28] 187 sn The form is plural. What they say (the “mouth” is a metonymy of cause) is any range of harmful things.
[15:29] 187 sn To say that the
[15:29] 188 sn The verb “hear” (שָׁמַע, shama’) has more of the sense of “respond to” in this context. If one “listens to the voice of the
[15:29] 189 sn God’s response to prayer is determined by the righteousness of the one who prays. A prayer of repentance by the wicked is an exception, for by it they would become the righteous (C. H. Toy, Proverbs [ICC], 316).
[15:30] 190 tc The LXX has “the eye that sees beautiful things.” D. W. Thomas suggests pointing מְאוֹר (mÿ’or) as a Hophal participle, “a fine sight cheers the mind” (“Textual and Philological Notes,” 205). But little is to be gained from this change.
[15:30] 191 tn Heb “makes fat the bones”; NAB “invigorates the bones.” The word “bones” is a metonymy of subject, the bones representing the whole body. The idea of “making fat” signifies by comparison (hypocatastasis) with fat things that the body will be healthy and prosperous (e.g., Prov 17:22; 25:25; Gen 45:27-28; and Isa 52:7-8). Good news makes the person feel good in body and soul.
[15:31] 193 tn Heb “ear” (so KJV, NRSV). The term “ear” is a synecdoche of part (= ear) for the whole (= person).
[15:31] 194 tn “Life” is an objective genitive: Reproof brings or preserves life. Cf. NIV “life-giving rebuke”; NLT “constructive criticism.”
[15:31] 195 tn Heb “lodges.” This means to live with, to be at home with.
[15:31] 196 sn The proverb is one full sentence; it affirms that a teachable person is among the wise.
[15:32] 196 sn To “despise oneself” means to reject oneself as if there was little value. The one who ignores discipline is not interested in improving himself.
[15:32] 197 tn Or “heeds” (so NAB, NIV); NASB “listens to.”
[15:32] 198 tn The Hebrew text reads קוֹנֶה לֵּב (qoneh lev), the participle of קָנָה (qanah, “to acquire; to possess”) with its object, “heart.” The word “heart” is frequently a metonymy of subject, meaning all the capacities of the human spirit and/or mind. Here it refers to the ability to make judgments or discernment.
[15:33] 199 tn Heb “[is] instruction of wisdom” (KJV and NASB similar). The noun translated “wisdom” is an attributive genitive: “wise instruction.”
[15:33] 200 tn Heb “[is] humility” (so KJV). 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
[16:1] 202 tn Heb “plans of the heart” (so ASV, NASB, NIV). The phrase מַעַרְכֵי־לֵב (ma’arkhe-lev) means “the arrangements of the mind.”
[16:1] 203 tn Heb “[are] to a man.”
[16:1] 204 tn Here “the tongue” is a metonymy of cause in which the instrument of speech is put for what is said: the answer expressed.
[16:1] 205 sn The contrasting prepositions enhance the contrasting ideas – the ideas belong to people, but the words come from the
[16:1] 206 sn There are two ways this statement can be taken: (1) what one intends to say and what one actually says are the same, or (2) what one actually says differs from what the person intended to say. The second view fits the contrast better. The proverb then is giving a glimpse of how God even confounds the wise. When someone is trying to speak [“answer” in the book seems to refer to a verbal answer] before others, the
[16:2] 205 tn Heb “ways of a man.”
[16:2] 206 sn The Hebrew term translated “right” (z~E) means “innocent” (NIV) or “pure” (NAB, NRSV, NLT). 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.
[16:2] 207 tn Heb “in his eyes.”
[16:2] 208 tn The figure (a hypocatastasis) of “weighing” signifies “evaluation” (e.g., Exod 5:8; 1 Sam 2:3; 16:7; Prov 21:2; 24:12). There may be an allusion to the Egyptian belief of weighing the heart after death to determine righteousness. But in Hebrew thought it is an ongoing evaluation as well, not merely an evaluation after death.
[16:2] 209 tn Heb “spirits” (so KJV, ASV). This is a metonymy for the motives, the intentions of the heart (e.g., 21:2 and 24:2).
[16:3] 208 tc The MT reads גֹּל (gol, “commit”) from the root גָּלַל (galal, “to roll”). The LXX and Tg. Prov 16:3 have “reveal” as if the root were גָּלָה (galah, “to reveal”).
[16:3] 209 tn 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.”
[16:3] 210 tn The syntax of the second clause shows that there is subordination: The vav on וְיִכֹּנוּ (vÿyikonu) 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
[16:4] 211 sn The Hebrew verb translated “works” (פָּעַל, pa’al) means “to work out; to bring about; to accomplish.” It is used of God’s sovereign control of life (e.g., Num 23:23; Isa 26:12).
[16:4] 212 tn Heb “for its answer.” The term לַמַּעֲנֵהוּ (lamma’anehu) has been taken to mean either “for his purpose” or “for its answer.” The Hebrew word is מַעֲנֶה (ma’aneh, “answer”) and not לְמַעַן (lÿma’an, “purpose”). So the suffix likely refers to “everything” (כֹּל, kol). God ensures that everyone’s actions and the consequences of those actions correspond – certainly the wicked for the day of calamity. In God’s order there is just retribution for every act.
[16:4] 213 sn 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.
[16:5] 214 tn Heb “an abomination of the
[16:5] 215 tn Heb “every proud of heart”; NIV “all the proud of heart.” “Heart” is the genitive of specification; the phrase is talking about people who have proud hearts, whose ideas are arrogant. These are people who set themselves presumptuously against God (e.g., 2 Chr 26:16; Ps 131:1; Prov 18:12).
[16:5] 216 tn Heb “hand to hand.” This idiom means “you can be assured” (e.g., Prov 11:21).
[16:5] 217 tc 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
[16:6] 217 sn These two words are often found together to form a nominal hendiadys: “faithful loyal love.” The couplet often characterize the
[16:6] 218 tn Heb “is atoned”; KJV “is purged”; NAB “is expiated.” The verb is from I כָּפַר (kafar, “to atone; to expiate; to pacify; to appease”; HALOT 493-94 s.v. I כפר). This root should not be confused with the identically spelled Homonym II כָּפַר (kafar, “to cover over”; HALOT 494 s.v. II *כפר). Atonement in the OT expiated sins, it did not merely cover them over (cf. NLT). C. H. Toy explains the meaning by saying it affirms that the divine anger against sin is turned away and man’s relation to God is as though he had not sinned (Proverbs [ICC], 322). Genuine repentance, demonstrated by loyalty and truthfulness, appeases the anger of God against one’s sin.
[16:6] 219 tn Heb “fear of the
[16:6] 220 tn Heb “turns away from”; NASB “keeps away from.”
[16:6] 221 sn The Hebrew word translated “evil” (רַע, ra’) can in some contexts mean “calamity” or “disaster,” but here it seems more likely to mean “evil” in the sense of sin. Faithfulness to the
[16:7] 220 tn Heb “ways of a man.”
[16:7] 221 tn The first line uses an infinitive in a temporal clause, followed by its subject in the genitive case: “in the taking pleasure of the
[16:7] 222 tn 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
[16:7] 223 tn Heb “even his enemies he makes to be at peace with him.”
[16:8] 223 sn 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.
[16:8] 224 sn 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 422).
[16:9] 226 tn 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.
[16:9] 227 tn Heb “his way” (so KJV, NASB).
[16:9] 228 tn The verb כּוּן (kun, “to establish; to confirm”) with צַעַד (tsa’ad, “step”) means “to direct” (e.g., Ps 119:133; Jer 10:23). This contrasts what people plan and what actually happens – God determines the latter.
[16:9] 229 sn “Steps” is an implied comparison, along with “way,” to indicate the events of the plan as they work out.
[16:10] 229 tn Heb “oracle” (so NAB, NIV) or “decision”; TEV “the king speaks with divine authority.” The term קֶסֶם (qesem) is used in the sense of “oracle; decision; verdict” (HALOT 1115-16 s.v.). 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).
[16:10] 230 tn Heb “on the lips.” The term “lips” is a metonymy of cause referring to what the king says – no doubt what he says officially.
[16:10] 231 tn Heb “his mouth.” The term “mouth” is a metonymy of cause for what the king says: his pronouncements and legal decisions.
[16:10] 232 sn The second line gives the effect of the first: If the king delivers such oracular sayings (קֶסֶם, qesem, translated “divine verdict”), then he must be careful in the decisions he makes. The imperfect tense then requires a modal nuance to stress the obligation of the king not to act treacherously against justice. It would also be possible to translate the verb as a jussive: Let the king not act treacherously against justice. For duties of the king, e.g., Psalm 72 and Isaiah 11. For a comparison with Ezekiel 21:23-26, see E. W. Davies, “The Meaning of qesem in Prov 16:10,” Bib 61 (1980): 554-56.
[16:11] 232 tn Heb “a scale and balances of justice.” This is an attributive genitive, meaning “just scales and balances.” The law required that scales and measures be accurate and fair (Lev 19:36; Deut 25:13). Shrewd dishonest people kept light and heavy weights to make unfair transactions.
[16:12] 235 sn The “wickedness” mentioned here (רֶשַׁע, resha’) might better be understood as a criminal act, for the related word “wicked” can also mean the guilty criminal. If a king is trying to have a righteous administration, he will detest any criminal acts.
[16:12] 236 tn The “throne” represents the administration, or the decisions made from the throne by the king, and so the word is a metonymy of adjunct (cf. NLT “his rule”).
[16:13] 238 tn The MT has the plural, even though the verb “loves” is masculine singular. The ancient versions and two Hebrew
[16:13] 239 tn Heb “lips of righteousness”; cf. NAB, NIV “honest lips.” The genitive “righteousness” functions as an attributive adjective. The term “lips” is a metonymy of cause for what is said: “righteous speech” or “righteous counsel.”
[16:13] 240 tn The MT has the singular participle followed by the plural adjective (which is here a substantive). The editors of BHS wish to follow the ancient versions in making the participle plural, “those who speak uprightly.”
[16:13] 241 sn The verse is talking about righteous kings, of course – they love righteousness and not flattery. In this proverb “righteous” and “upright” referring to what is said means “what is right and straight,” i.e., the truth (cf. NCV).
[16:14] 241 sn This proverb introduces the danger of becoming a victim of the king’s wrath (cf. CEV “if the king becomes angry, someone may die”). A wise person knows how to pacify the unexpected and irrational behavior of a king. The proverb makes the statement, and then gives the response to the subject.
[16:14] 242 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[16:14] 243 tn 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 a very slight one. The verse simply says that the king’s wrath threatens death.
[16:14] 244 tn The verb is כָּפַּר (kapar), which means “to pacify; to appease” and “to atone; to expiate” in Levitical passages. It would take a wise person to know how to calm or pacify the wrath of a king – especially in the ancient Near East.
[16:15] 244 tn Heb “the light of the face of the king.” This expression is a way of describing the king’s brightened face, his delight in what is taking place. This would mean life for those around him.
[16:15] 246 tn Heb “latter rain” (so KJV, ASV). 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.
[16:16] 247 tn The form קְנֹה (qÿnoh) is an infinitive; the Greek version apparently took it as a participle, and the Latin as an imperative – both working with an unpointed קנה, the letter ה (he) being unexpected in the form if it is an infinitive construct (the parallel clause has קְנוֹת [qÿnot] for the infinitive, but the ancient versions also translate that as either a participle or an imperative).
[16:16] 248 tn The form is a Niphal participle, masculine singular. If it is modifying “understanding” it should be a feminine form. If it is to be translated, it would have to be rendered “and to acquire understanding is to be chosen more than silver” (cf. KJV, ASV, NASB). Many commentaries consider it superfluous. NIV and NCV simply have “to choose understanding rather than silver!”
[16:17] 250 sn 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).
[16:17] 251 tn The form סוּר (sur) is a Qal infinitive; it indicates that a purpose of the righteous life is to turn away from evil. “Evil” here has the sense of sinful living. So the first line asserts that the well-cared-for life avoids sin.
[16:17] 252 sn The second half of the verse uses two different words for “guard”; this one is נֹצֵר (notser) “the one who guards his way,” and the first is שֹׁמֵר (shomer) “the one who guards his life” (the order of the words is reversed in the translation). The second colon then explains further the first (synthetic parallelism), because to guard one’s way preserves life.
[16:17] 253 tc 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 life will spare his mouth.”
[16:18] 253 sn 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.”
[16:18] 254 tn Heb “[is] before destruction.”
[16:18] 255 sn Many proverbs have been written in a similar way to warn against the inevitable disintegration and downfall of pride. W. McKane records an Arabic proverb: “The nose is in the heavens, the seat is in the mire” (Proverbs [OTL], 490).
[16:19] 256 tn Heb “low of spirit”; KJV “of an humble spirit.” This expression describes the person who is humble and submissive before the
[16:19] 257 tn Heb “than to divide plunder.” The word “plunder” implies that the wealth taken by the proud was taken violently and wrongfully – spoils are usually taken in warfare. R. N. Whybray translates it with “loot” (Proverbs [CBC], 95). The proud are in rebellion against God, overbearing and oppressive. One should never share the “loot” with them.
[16:20] 259 tn Heb “he who is prudent” or “he who deals wisely” (cf. KJV). The proverb seems to be referring to wise business concerns and the reward for the righteous. One who deals wisely in a matter will find good results. R. N. Whybray sees a contrast here: “The shrewd man of business will succeed well, but the happy man is he who trusts the
[16:20] 260 tn Or “he who gives heed to a word,” that is, “who listens to instruction” (cf. NIV, NLT).
[16:20] 261 tn Heb “good” (so KJV, ASV).
[16:20] 262 tn Although traditionally this word is translated “happy” (cf. KJV, ASV, NAB, NRSV, NLT), such a translation can be misleading because the word means far more than that. It describes the heavenly bliss that comes from knowing one is right with God and following God’s precepts. The “blessed” could be at odds with the world (Ps 1:1-3).
[16:20] 263 tn Heb “and the one who trusts in the
[16:21] 262 tn Heb “wise of heart” (so NRSV).
[16:21] 263 tn 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.
[16:21] 264 tn Heb “sweetness of lips.” The term “lips” is a metonymy of cause, meaning what is said. It is a genitive of specification. The idea of “sweetness” must be gracious and friendly words. The teaching will be well-received because it is both delightful and persuasive (cf. NIV “pleasant words promote instruction”).
[16:21] 265 tn Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”
[16:22] 265 tn The Hebrew noun שֵׂכֵל (sekhel, “prudence; insight”; cf. KJV, NASB, NIV “understanding”; NAB, CEV “good sense”) is related to the verb that means “to have insight; to give attention to; to act circumspectly [or, prudently],” as well as “to prosper; to have success.” These words all describe the kind of wise action that will be successful.
[16:22] 266 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[16:22] 267 tn 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.
[16:22] 268 tn Heb “the discipline of fools [is] folly.” The “discipline” (מוּסָר, musar) in this proverb is essentially a requital for sin (hence “punishment,” so NIV, NCV, NRSV); discipline which is intended to correct is normally rejected and despised by fools. So the line is saying that there is very little that can be done for or with the fool (cf. NLT “discipline is wasted on fools”).
[16:23] 268 tn Or “mind” (cf. NCV, NRSV, NLT).
[16:23] 269 tn Heb “makes wise his mouth,” with “mouth” being a metonymy of cause for what is said: “speech.”
[16:23] 270 sn Those who are wise say wise things. The proverb uses synthetic parallelism: The first line asserts that the wise heart ensures that what is said is wise, and the second line adds that such a person increases the reception of what is said.
[16:23] 271 tn Heb “to his lips.” The term “lips” functions as a metonymy of cause for what is said.
[16:24] 271 tn 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.
[16:24] 272 sn The metaphor of honey or the honeycomb is used elsewhere in scripture, notably Ps 19:10 [11]. Honey was used in Israel as a symbol of the delightful and healthy products of the land – “a land flowing with milk and honey” (Deut 6:3).
[16:24] 273 sn 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).
[16:25] 274 tn Heb “There is a way that is right before a man [to the face of a man].”
[16:25] 275 tn Heb “the ways of death” (so KJV, ASV). This construct phrase features a genitive of destiny: “ways that lead to [or, end in] death.”This proverb is identical to 14:12.
[16:26] 277 sn The word for “laborer” and “labors” emphasizes the drudgery and the agony of work (עָמַל, ’amal). For such boring drudgery motivations are necessary for its continuance, and hunger is the most effective. The line is saying that the appetites are working as hard as the laborer.
[16:26] 278 tn Heb “soul.” The term נֶפֶשׁ (nefesh) here means “appetite,” functioning as a metonymy; the “inner soul” of a person representing his appetite (BDB 660 s.v. 5a; see, e.g., Pss 63:6; 107:9; Prov 13:25; 16:24; 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). This is suggested by the parallelism with “hunger.”
[16:26] 279 tn Heb “labors for him” (so NAB).
[16:26] 280 tn Heb “his mouth” (so KJV, NAB). The term “mouth” is a metonymy for hunger or eating. The idea of the proverb is clear – the need to eat drives people to work.
[16:26] 281 tc The LXX has apparently misread פִּיהוּ (pihu) 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.”
[16:27] 280 tn Heb “a man of belial.” This phrase means “wicked scoundrel.” Some translate “worthless” (so ASV, NASB, CEV), but the phrase includes deep depravity and wickedness (C. H. Toy, Proverbs [ICC], 125-26).
[16:27] 281 tn Heb “digs up” (so NASB). The “wicked scoundrel” finds out about evil and brings it to the surface (Prov 26:27; Jer 18:20). What he digs up he spreads by speech.
[16:27] 282 tn Heb “on his lips” (so NAB) 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.
[16:27] 283 sn The simile stresses the devastating way that slander hurts people. W. McKane says that this one “digs for scandal and…propagates it with words which are ablaze with misanthropy” (Proverbs [OTL], 494).
[16:28] 283 tn Heb “a man of perverse things”; NAB “an intriguer.” This refers to someone who destroys lives. The parallelism suggests that he is a “slanderer” or “gossip” – one who whispers and murmurs (18:8; 26:20, 22).
[16:28] 284 tn The term אַלּוּף (’aluf) refers to a “friend” or “an intimate associate.” The word has other possible translations, including “tame” or “docile” when used of animals. Rashi, a Jewish scholar who lived
[16:29] 286 tn Heb “man of violence.” He influences his friends toward violence. The term חָמָס (khamas, “violence”) often refers to sins against society, social injustices, and crimes.
[16:29] 287 tn 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.
[16:29] 288 tn Heb “not good” (so KJV, NAB, NASB, NIV, NRSV); NLT “a harmful path.” The expression “a way that is not good” is an example of tapeinosis – a deliberate understatement for the sake of emphasis: It is terrible. This refers to crime and violence. The understatement is used to warn people away from villains and to remind them to follow a good path.
[16:30] 289 sn The participle עֹצֶה (’otseh) describes one as shutting his eyes (cf. KJV, ASV). This could mean simply “closing the eyes,” or it could refer to “winking” (so many English versions). The proverb is saying that facial expressions often reveal if someone is plotting evil (e.g., 6:13-14).
[16:30] 290 tn The conjunction “and” does not appear in the Hebrew but is implied by the synonymous parallelism.
[16:30] 291 tn The participle קֹרֵץ (qorets) indicates that the person involved is pinching, compressing, or biting his lips (cf. NIV “purses his lips”).
[16:30] 292 tn 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 (BDB 478 s.v. כָּלָה 1f). In that case the two lines would have synonymous ideas, i.e., using facial expressions to plan evil actions.
[16:31] 292 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
[16:31] 293 sn The proverb presents the ideal, for it is not concerned with old people who may be evil. The KJV tried to qualify the interpretation by making the second half of the verse a conditional clause (“if it be found in the way of righteousness”). This is acceptable but unnecessary. The book of Proverbs is simply laying out the equity of longevity for righteousness and premature death for wicked people. In this line “gray hair” is a metonymy of adjunct/effect, representing old age; and the “glorious crown” (taking the genitive as attributive) provides a fitting metaphor to compare the hair on the head with a crown.
[16:31] 294 tn Heb “it is found” (so NASB) or “it will be found.”
[16:31] 295 sn 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.
[16:32] 295 tn One who is “slow to anger” is a patient person (cf. NAB, NIV, NLT). This is explained further in the parallel line by the description of “one who rules his spirit” (וּמֹשֵׁל בְּרוּחוֹ, umoshel bÿrukho), meaning “controls his temper.” This means the person has the emotions under control and will not “fly off the handle” quickly.
[16:32] 296 tn Heb “who rules his spirit” (so NASB).
[16:32] 297 tn The phrase “is better than” does not appear in this line in the Hebrew text, but is implied by the parallelism.
[16:32] 298 sn 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.
[16:33] 298 tn 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.”
[16:33] 299 tn Heb “all its decision.”
[16:33] 300 sn The point concerns seeking God’s will through the practice. The
