Amsal 11:1--12:28
Konteks11:1 The Lord abhors 1 dishonest scales, 2
but an accurate weight 3 is his delight.
11:2 When pride 4 comes, 5 then comes disgrace, 6
but with humility 7 comes 8 wisdom.
11:3 The integrity of the upright guides them, 9
but the crookedness of the unfaithful destroys them. 10
11:4 Wealth does not profit in the day of wrath, 11
but righteousness delivers from mortal danger. 12
11:5 The righteousness of the blameless will make straight their way, 13
but the wicked person will fall by his own wickedness. 14
11:6 The righteousness of the upright will deliver them, 15
but the faithless will be captured 16 by their own desires. 17
11:7 When a wicked person dies, his expectation perishes, 18
and the hope of his strength 19 perishes. 20
11:8 The righteous person is delivered 21 out of trouble,
and the wicked turns up in his stead. 22
11:9 With his speech 23 the godless person 24 destroys 25 his neighbor,
but by knowledge 26 the righteous will be delivered.
11:10 When the righteous do well, 27 the city rejoices; 28
when the wicked perish, there is joy.
11:11 A city is exalted by the blessing provided from 29 the upright,
but it is destroyed by the counsel 30 of the wicked. 31
11:12 The one who denounces 32 his neighbor lacks wisdom, 33
but the one who has discernment 34 keeps silent. 35
11:13 The one who goes about slandering others 36 reveals 37 secrets,
but the one who is trustworthy 38 conceals a matter.
11:14 When there is no guidance 39 a nation falls,
but there is success 40 in the abundance of counselors.
11:15 The one who puts up security for a stranger 41 will surely have trouble, 42
but whoever avoids 43 shaking hands 44 will be secure.
11:16 A generous woman 45 gains honor,
and ruthless men 46 seize wealth. 47
11:17 A kind person 48 benefits 49 himself, 50
but a cruel person brings himself trouble. 51
11:18 The wicked person 52 earns 53 deceitful wages, 54
but the one who sows 55 righteousness reaps 56 a genuine 57 reward. 58
11:19 True 59 righteousness leads to 60 life,
but the one who pursues evil pursues it 61 to his own death. 62
11:20 The Lord abhors 63 those who are perverse in heart, 64
but those who are blameless in their ways 65 are his delight. 66
11:21 Be assured that 67 the evil person will certainly be punished, 68
but the descendants of the righteous 69 will not suffer unjust judgment. 70
11:22 Like a gold ring 71 in a pig’s snout 72
is 73 a beautiful woman who rejects 74 discretion. 75
11:23 What the righteous desire 76 leads 77 only to good,
but what the wicked hope for 78 leads 79 to wrath.
11:24 One person is generous 80 and yet grows more wealthy, 81
but another withholds more than he should 82 and comes to poverty. 83
11:25 A generous person 84 will be enriched, 85
and the one who provides water 86 for others 87 will himself be satisfied. 88
11:26 People will curse 89 the one who withholds grain, 90
but they will praise 91 the one who sells it. 92
11:27 The one who diligently seeks 93 good seeks favor,
but the one who searches 94 for evil – it will come to him. 95
11:28 The one who trusts in his riches will fall,
but the righteous 96 will flourish like a green leaf. 97
11:29 The one who troubles 98 his family 99 will inherit nothing, 100
and the fool 101 will be a servant to the wise person. 102
11:30 The fruit of the righteous is like 103 a tree producing life, 104
and the one who wins souls 105 is wise. 106
11:31 If the righteous are recompensed on earth, 107
how much more 108 the wicked sinner! 109
12:1 The one who loves discipline loves knowledge, 110
but the one who hates reproof is stupid. 111
12:2 A good person obtains favor from the Lord,
but the Lord 112 condemns a person with wicked schemes. 113
12:3 No one 114 can be established 115 through wickedness,
but a righteous root 116 cannot be moved.
12:4 A noble wife 117 is the crown 118 of her husband,
but the wife 119 who acts shamefully is like rottenness in his bones. 120
12:5 The plans 121 of the righteous are just;
the counsels of the wicked are deceitful. 122
12:6 The words of the wicked lie in wait 123 to shed innocent blood, 124
but the words 125 of the upright will deliver them.
12:7 The wicked are overthrown 126 and perish, 127
but the righteous household 128 will stand.
12:8 A person 129 is praised in accordance with 130 his wisdom,
but the one who has a twisted mind 131 is despised.
12:9 Better is a person of humble standing 132 who nevertheless has a servant, 133
than one who pretends to be somebody important 134 yet has no food.
12:10 A righteous person cares for 135 the life of his animal,
but even the most compassionate acts 136 of the wicked are cruel.
12:11 The one who works 137 his field will have plenty 138 of food,
but whoever chases daydreams 139 lacks wisdom. 140
12:12 The wicked person desires a stronghold, 141
but the righteous root 142 endures. 143
12:13 The evil person is ensnared 144 by the transgression of his speech, 145
but the righteous person escapes out of trouble. 146
12:14 A person will be satisfied with good from the fruit of his words, 147
and the work of his hands 148 will be rendered to 149 him.
12:15 The way of a fool 150 is right 151 in his own opinion, 152
but the one who listens to advice is wise. 153
12:16 A fool’s annoyance 154 is known at once, 155
but the prudent 156 overlooks 157 an insult.
12:17 The faithful witness 158 tells what is right, 159
but a false witness 160 speaks 161 deceit.
12:18 Speaking recklessly 162 is like the thrusts of a sword,
but the words 163 of the wise bring 164 healing. 165
12:19 The one who tells the truth 166 will endure forever,
but the one who lies 167 will last only for a moment. 168
12:20 Deceit is in the heart of those who plot evil, 169
but those who promote peace 170 have joy.
12:21 The righteous do not encounter 171 any harm, 172
but the wicked are filled with calamity. 173
12:22 The Lord 174 abhors a person who lies, 175
but those who deal truthfully 176 are his delight. 177
12:23 The shrewd person 178 conceals 179 knowledge,
but foolish people 180 publicize folly. 181
12:24 The diligent 182 person 183 will rule,
but the slothful 184 will become a slave. 185
12:25 Anxiety 186 in a person’s heart 187 weighs him down, 188
but an encouraging 189 word brings him joy. 190
12:26 The righteous person is cautious in his friendship, 191
but the way of the wicked leads them astray.
12:27 The lazy person does not roast 192 his prey,
but personal possessions 193 are precious to the diligent.
12:28 In the path of righteousness there is life,
but another path leads to death. 194
2 Korintus 2:1--3:5
Konteks2:1 So 195 I made up my own mind 196 not to pay you another painful visit. 197 2:2 For if I make you sad, who would be left to make me glad 198 but the one I caused to be sad? 2:3 And I wrote this very thing to you, 199 so that when I came 200 I would not have sadness from those who ought to make me rejoice, since I am confident in you all that my joy would be yours. 2:4 For out of great distress and anguish of heart I wrote to you with many tears, not to make you sad, but to let you know the love that I have especially for you. 201 2:5 But if anyone has caused sadness, he has not saddened me alone, but to some extent (not to exaggerate) 202 he has saddened all of you as well. 2:6 This punishment on such an individual by the majority is enough for him, 2:7 so that now instead 203 you should rather forgive and comfort him. 204 This will keep him from being overwhelmed by excessive grief to the point of despair. 205 2:8 Therefore I urge you to reaffirm your love for him. 206 2:9 For this reason also I wrote you: 207 to test you to see 208 if you are obedient in everything. 2:10 If you forgive anyone for anything, I also forgive him – for indeed what I have forgiven (if I have forgiven anything) I did so for you in the presence of Christ, 2:11 so that we may not be exploited 209 by Satan (for we are not ignorant of his schemes). 2:12 Now when I arrived in Troas 210 to proclaim the gospel of Christ, even though the Lord had opened 211 a door of opportunity 212 for me, 2:13 I had no relief in my spirit, 213 because I did not find my brother Titus there. So I said good-bye to them 214 and set out 215 for Macedonia.
2:14 But thanks be to God who always leads us in triumphal procession 216 in Christ 217 and who makes known 218 through us the fragrance that consists of the knowledge of him in every place. 2:15 For we are a sweet aroma of Christ to God among those who are being saved and among those who are perishing – 2:16 to the latter an odor 219 from death to death, but to the former a fragrance from life to life. And who is adequate for these things? 220 2:17 For we are not like so many others, hucksters who peddle the word of God for profit, 221 but we are speaking in Christ before 222 God as persons of sincerity, 223 as persons sent from God.
3:1 Are we beginning to commend ourselves again? We don’t need letters of recommendation to you or from you as some other people do, do we? 224 3:2 You yourselves are our letter, 225 written on our hearts, known and read by everyone, 3:3 revealing 226 that you are a letter of Christ, delivered by us, 227 written not with ink but by the Spirit of the living God, not on stone tablets 228 but on tablets of human hearts.
3:4 Now we have such confidence in God through Christ. 3:5 Not that we are adequate 229 in ourselves to consider anything as if it were coming from ourselves, but our adequacy 230 is from God,
[11:1] 1 tn Heb “an abomination of the
[11:1] 2 tn 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 388, 423).
[11:1] 3 tn Heb “a perfect stone.” Stones were used for measuring amounts of silver on the scales; here the stone that pleases the
[11:2] 4 tn Heb “presumptuousness.” This term is from the root זִיד, zid (or זוּד, zud) 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).
[11:2] 5 tn The verbs show both the sequence and the correlation. The first is the perfect tense of בּוֹא (bo’, “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.
[11:2] 6 sn This proverb does not state how the disgrace will come, but affirms that it will follow pride. The proud will be brought down.
[11:2] 7 tn Heb “modesty”; KJV, ASV “the lowly.” The adjective צְנוּעִים (tsÿnu’im, “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 E. W. Bullinger, Figures of Speech, 491-506), e.g., “Let the dry [adjective] appear!” = dry land (Gen 1:9). The root צָנַע (tsana’, “to be modest; to be humble”) describes those who are reserved, retiring, modest. The plural form is used for the abstract idea of humility.
[11:2] 8 tn The term “comes” does not appear in the Hebrew, but is supplied in the translation from parallelism.
[11:3] 9 sn 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.
[11:3] 10 tc The form is a Kethib/Qere reading. The Qere יְשָׁדֵּם (yÿshadem) is an imperfect tense with the pronominal suffix. The Kethib וְשַׁדָּם (vÿshadam) is a perfect tense with a vav prefixed and a pronominal suffix. The Qere is supported by the versions.
[11:4] 11 sn The “day of wrath” refers to divine punishment in this life (R. N. Whybray, Proverbs [CBC], 67; e.g., also Job 21:30; Ezek 7:19; Zeph 1:18). Righteousness and not wealth is more valuable in anticipating judgment.
[11:4] 12 tn Heb “from death.”
[11:5] 14 sn The righteous will enjoy security and serenity throughout life. Righteousness makes the path straight; wickedness destroys the wicked.
[11:6] 15 sn The contrast is between being rescued or delivered (נָצַל, natsal) and being captured (לָכַד, lakhad). Righteousness is freeing; [evil] desires are enslaving.
[11:6] 16 tn Heb “taken captive” (so NRSV); NIV, TEV “are trapped.”
[11:6] 17 tn Heb “but by the desire of the faithless are they taken captive.”
[11:7] 18 tn The first colon features an imperfect tense depicting habitual action, while the second has a perfect tense verb depicting gnomic action.
[11:7] sn 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.
[11:7] 19 tc There are several suggested changes for this word אוֹנִים (’onim, “vigor” or “strength”). Rashi, a Jewish scholar who lived
[11:7] 20 tc 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.
[11:8] 21 tn The verb is the Niphal perfect from the first root חָלַץ (khalats), meaning “to draw off; to withdraw,” and hence “to be delivered.”
[11:8] sn 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.
[11:8] 22 tn 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.” Cf. NASB “the wicked takes his place”; NRSV “the wicked get into it instead”; NIV “it comes on the wicked instead.”
[11:9] 23 tn Heb “with his mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
[11:9] 24 sn 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.
[11:9] 25 sn The verb שָׁחַת (shakhat) 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”).
[11:9] 26 sn 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.
[11:10] 27 tn The text has “in the good [בְּטוֹב, bÿtov] of the righteous,” meaning when they do well, when they prosper. Cf. NCV, NLT “succeed”; TEV “have good fortune.”
[11:10] 28 sn The verb תַּעֲלֹץ (ta’alots, “to rejoice; to exult”) is paralleled with the noun רִנָּה (rinnah, “ringing cry”). The descriptions are hyperbolic, except when the person who dies is one who afflicted society (e.g., 2 Kgs 11:20; Esth 8:15). D. Kidner says, “However drab the world makes out virtue to be, it appreciates the boon of it in public life” (Proverbs [TOTC], 91).
[11:11] 29 tn 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.
[11:11] 30 tn Heb “mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for counsel, as the parallelism suggests.
[11:11] 31 sn 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.
[11:12] 32 tn Heb “despises” (so NASB) or “belittles” (so NRSV). The participle בָּז (baz, from בּוּז, buz) 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.
[11:12] sn 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.
[11:12] 33 tn Heb “heart.” The noun לֵב (lev, “heart”) functions as a metonymy of association for wisdom, since the heart is often associated with knowledge and wisdom (BDB 524 s.v. 3.a).
[11:12] 34 tn Heb “a man of discernment.”
[11:12] 35 sn The verb translated “keeps silence” (יַחֲרִישׁ, yakharish) 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.
[11:13] 36 tn Heb “going about in slander.” This expression refers to a slanderer. The noun means “slander” and so “tale-bearer” (so KJV, ASV, NASB), “informer.” The related verb (רָכַל, rakhal) means “to go about” from one person to another, either for trade or for gossip.
[11:13] 37 tn The participle מְגַלֶּה (mÿgaleh) means “uncovering” or “revealing” secrets.
[11:13] sn This is the intent of a person who makes disparaging comments about others – he cannot wait to share secrets that should be kept.
[11:13] 38 tn 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.
[11:14] 39 tn The word תַּחְבֻּלוֹת (takhvulot, “guidance; direction”) is derived from the root I חָבַל (khaval, “rope-pulling” and “steering” or “directing” a ship; BDB 286 s.v.). Thus spiritual guidance is like steering a ship, here the ship of state (R. N. Whybray, Proverbs [CBC], 68; Prov 1:5). Advice is necessary for the success of a nation.
[11:14] 40 tn Heb “victory.” This term תְּשׁוּעָה (teshu’ah) means “salvation” or “victory” (BDB 448 s.v.); cf. NAB, TEV “security”; NRSV, NLT “safety.” 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.
[11:15] 41 sn 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.
[11:15] 42 tn The sentence begins with the Niphal imperfect and the cognate (רַע־יֵרוֹעַ, ra’-yeroa’), stressing that whoever does this “will certainly suffer hurt.” The hurt in this case will be financial responsibility for a bad risk.
[11:15] 43 tn Heb “hates.” The term שֹׂנֵא (shoneh) means “to reject,” and here “to avoid.” The participle is substantival, functioning as the subject of the clause. The next participle, תֹקְעִים (toq’im, “striking hands”), is its object, telling what is hated. The third participle בּוֹטֵחַ (boteakh, “is secure”) functions verbally.
[11:15] 44 tn 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.
[11:16] 45 tn Heb “a woman of grace.” The genitive חֵן (khen, “grace”) functions as an attributive adjective. The contrast is between “a gracious woman” (אֵשֶׁת־חֵן, ’eshet-khen), 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.
[11:16] 46 tn Heb “those who are terrifying.” The term עָרִיץ (’arits) 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 s.v.). Cf. ASV, NASB, NLT “violent men”; NRSV “the aggressive.”
[11:16] 47 tc The LXX adds: “She who hates virtue makes a throne for dishonor; the idle will be destitute of means.” This reading is followed by several English versions (e.g., NAB, NEB, NRSV, TEV). C. H. Toy concludes that MT provides remnants of the original, but that the LXX does not provide the full meaning (Proverbs [ICC], 229).
[11:16] sn The implication is that the ruthless men will obtain wealth without honor, and therefore this is not viewed as success by the writer.
[11:17] 48 tn Heb “man of kindness.”
[11:17] sn This contrasts the “kind person” and the “cruel person” (one who is fierce, cruel), showing the consequences of their dispositions.
[11:17] 49 tn The term גֹּמֶל (gomel) means “to deal fully [or “adequately”] with” someone or something. The kind person will benefit himself.
[11:17] 50 tn Heb “his own soul.” The term נֶפֶשׁ (nefesh, “soul”) is used as a synecdoche of part (= soul) for the whole (= person): “himself” (BDB 660 s.v. 4).
[11:17] 51 tn Heb “brings trouble to his flesh.”
[11:17] sn 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.
[11:18] 52 tn The form is the masculine singular adjective used as a substantive.
[11:18] 53 tn Heb “makes” (so NAB).
[11:18] 54 tn Heb “wages of deception.”
[11:18] sn Whatever recompense or reward the wicked receive will not last, hence, it is deceptive (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 88).
[11:18] 55 sn 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).
[11:18] 56 tn The term “reaps” does not appear in the Hebrew but has been supplied in the translation from context for the sake of smoothness.
[11:18] 57 tn Heb “true” (so NASB, NRSV); KJV, NAB, NIV “sure.”
[11:18] 58 sn A wordplay (paronomasia) occurs between “deceptive” (שָׁקֶר, shaqer) and “reward” (שֶׂכֶר, sekher), underscoring the contrast by the repetition of sounds. The wages of the wicked are deceptive; the reward of the righteous is sure.
[11:19] 59 tn Heb “the veritable of righteousness.” The adjective כֵּן (ken, “right; honest; veritable”) functions substantivally as an attributive genitive, meaning “veritable righteousness” = true righteousness (BDB 467 s.v. 2; HALOT 482 s.v. I כֵּן 2.b). One medieval Hebrew
[11:19] 60 tn 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.
[11:19] 61 tn The phrase “pursues it” does not appear in the Hebrew but has been supplied in the translation from context.
[11:19] 62 sn “Life” and “death” describe the vicissitudes of this life but can also refer to the situation beyond the grave. The two paths head in opposite directions.
[11:20] 63 tn Heb “an abomination of the
[11:20] 64 sn The word עִקְּשֵׁי (“crooked; twisted; perverted”) describes the wicked as having “twisted minds.” Their mentality is turned toward evil things.
[11:20] 65 tn Heb “those who are blameless of way.” The noun דֶּרֶךְ (derekh, “way”) is a genitive of specification: “blameless in their way.”
[11:20] 66 sn The noun means “goodwill, favor, acceptance, will”; it is related to the verb רָצַה (ratsah) which means “to be pleased with; to accept favorably.” These words are used frequently in scripture to describe what pleases the
[11:21] 67 tn The expression “hand to hand” refers the custom of striking hands to confirm an agreement (M. Anbar, “Proverbes 11:21; 16:15; יד ליד, «sur le champ»,” Bib 53 [1972]: 537-38). Tg. Prov 11:21 interprets it differently: “he who lifts up his hand against his neighbor will not go unpunished.”
[11:21] 68 tn Heb “will not be free.” The verb נָקָה (naqah) 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 s.v. Niph). The phrase “will not go unpunished” (cf. NAB, NASB, NIV, NRSV) is an example of tapeinosis (a negative statement that emphasizes the positive opposite statement): “will certainly be punished” (cf. TEV, CEV, NLT).
[11:21] 69 tn 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, a Jewish scholar who lived
[11:21] 70 tn Heb “will be delivered” (so NASB). The phrase “from unjust judgment” does not appear in the Hebrew but is implied by the idiom.
[11:22] 71 tn Heb “a ring of gold.” The noun זָהָב (zahav, “gold”) is a genitive of material; the ring is made out of gold.
[11:22] 72 tn 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.
[11:22] 73 tn The verb “is” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
[11:22] 74 tn Heb “turns away [from].”
[11:22] 75 tn 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.
[11:23] 76 tn Heb “the desire of the righteous.” The noun תַּאֲוַת (ta’avat) functions as an objective genitive: “what the righteous desire.”
[11:23] 77 tn 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 (cf. CEV “troublemakers hope to stir up trouble”).
[11:23] 78 tn Heb “the hope of the wicked.” The noun תִּקְוַת (tiqvat) “expectation” functions as an objective genitive: “what the wicked hope for.”
[11:23] 79 tn 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.
[11:24] 80 tn Heb “There is one who scatters.” The participle מְפַזֵּר (mÿfazzer, “one who scatters”) refers to charity rather than farming or investments (and is thus a hypocatastasis). Cf. CEV “become rich by being generous”).
[11:24] 81 tn Heb “increases.” The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God’s economy.
[11:24] 82 tn Heb “more than what is right.” This one is not giving enough, but saving for himself.
[11:24] 83 tn 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.
[11:25] 84 tn 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 נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.
[11:25] 85 tn Heb “will grow fat.” Drawing on the standard comparison of fatness and abundance (Deut 32:15), the term means “become rich, prosperous.”
[11:25] 86 tn The verb מַרְוֶה (marveh, “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.
[11:25] 87 tn 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 elided in the Hebrew for the sake of emphasis. It is supplied in the translation for the sake of clarity and smoothness.
[11:25] 88 tn 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 924 s.v. רָוָה lists the form יוֹרֶא (yore’) as a Hophal imperfect of רָוָה (ravah, the only occurrence) and translates it “will himself also be watered” (cf. KJV, ASV, NASB). But the verb looks very much like a Hiphil of the root יָרָא (yara’, “to shoot; to pour”). So the editors of BHS suggest יוּאָר (yu’ar).
[11:26] 89 tn The direct object suffix on the verb picks up on the emphatic absolute phrase: “they will curse him – the one who withholds grain.”
[11:26] 90 sn 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. It is assumed that merchants are supposed to have a social conscience.
[11:26] 91 tn Heb “but a blessing is for the head of the one who sells.” The parallelism with “curse” suggests that בְּרָכָה (berakhah) “blessing” means “praise.”
[11:26] 92 tn 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.
[11:27] 93 tn Two separate words are used here for “seek.” The first is שָׁחַר (shakhar, “to seek diligently”) and the second is בָּקַשׁ (baqash, “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).
[11:27] 94 tn The participle דֹּרֵשׁ (doresh) means “to seek; to inquire; to investigate.” A person generally receives the consequences of the kind of life he seeks.
[11:27] 95 tn The verb is the imperfect tense, third feminine singular, referring to “evil,” the object of the participle.
[11:28] 96 sn The implication from the parallelism is that the righteous do not trust in their own riches, but in the
[11:28] 97 tn Heb “leafage” or “leaf” (cf. KJV “as a branch”); TEV “leaves of summer”; NLT “leaves in spring.” The simile of a leaf is a figure of prosperity and fertility throughout the ancient Near East.
[11:29] 98 tn The verb עָכַר (’akhar, “to trouble”) refers to actions which make life difficult for one’s family (BDB 747 s.v.). He will be cut out of the family inheritance.
[11:29] 99 tn Heb “his house.” The term בֵּית (bet, “house”) is a synecdoche of container (= house) for its contents (= family, household).
[11:29] 100 tn Heb “the wind” (so KJV, NCV, NLT); NAB “empty air.” The word “wind” (רוּחַ, ruakh) 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. Cf. CEV “won’t inherit a thing.”
[11:29] 101 sn 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.
[11:29] 102 tn Heb “to the wise of heart.” The noun לֵב (lev, “heart”) is an attributed genitive: “wise heart.” The term לֵב (“heart”) also functions as a synecdoche of part (= heart) for the whole (= person); see BDB 525 s.v. 7.
[11:30] 103 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.
[11:30] 104 tn Heb “tree of life” (so KJV, NAB, NIV, NRSV). The noun חַיִּים (khayyim, “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.
[11:30] 105 tc The Leningrad Codex mistakenly vocalized ש (sin or shin) as שׂ (sin) instead of שׁ (shin) in the term נְפָשׂוֹת (nefashot) which is vocalized as נְפָשׁוֹת (nefasot, “souls”) in the other medieval Hebrew
[11:30] 106 tc The MT reads חָכָם (khakham, “wise”) and seems to refer to capturing (לָקַח, laqakh; “to lay hold of; to seize; to capture”) people with influential ideas (e.g., 2 Sam 15:6). An alternate textual tradition reads חָמָס (khamas) “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, TEV). The textual variant was caused by orthographic confusion of ס (samek) and כ (kaf), and metathesis of מ (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.
[11:31] 107 tc 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 בַּצָּרָה (batsarah, “deficiency” or “want”) or בָּצַּר (batsar, “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, “בארץ ~ ΜΟΛΙΣ: Prov. XI.31, I Pet. IV.18,” JSS 20 (1975): 149-64.
[11:31] 108 tn 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.
[11:31] 109 tn Heb “the wicked and the sinner.” The two terms may form a hendiadys with the first functioning adjectivally: “the wicked sinner.”
[12:1] 110 sn Those who wish to improve themselves must learn to accept correction; the fool hates/rejects any correction.
[12:1] 111 sn The word בָּעַר (ba’ar, “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 animal (so the term here functions as a hypocatastasis: implied comparison).
[12:2] 112 tn Heb “but he condemns”; the referent (the
[12:2] 113 tn Heb “a man of wicked plans.” The noun מְזִמּוֹת (mÿzimmot, “evil plans”) functions as an attributive genitive: “an evil-scheming man.” Cf. NASB “a man who devises evil”; NAB “the schemer.”
[12:3] 114 tn Heb “a man cannot be.”
[12:3] 115 tn The Niphal imperfect of כּוּן (cun, “to be established”) refers to finding permanent “security” (so NRSV, TEV, CEV) before God. Only righteousness can do that.
[12:3] 116 tn Heb “a root of righteousness.” The genitive צַדִּיקִים (tsadiqim, “righteousness”) functions as an attributive adjective. The figure “root” (שֹׁרֶשׁ, shoresh) stresses the security of the righteous; they are firmly planted and cannot be uprooted (cf. NLT “the godly have deep roots”). The righteous are often compared to a tree (e.g., 11:30; Ps 1:3; 92:13).
[12:4] 117 tn Heb “a wife of virtue”; NAB, NLT “a worthy wife.” This noble woman (אֵשֶׁת־חַיִל, ’shet-khayil) is the subject of Prov 31. She is a “virtuous woman” (cf. KJV), a capable woman of noble character. She is contrasted with the woman who is disgraceful (מְבִישָׁה, mÿvishah; “one who causes shame”) or who lowers his standing in the community.
[12:4] 118 sn The metaphor of the “crown” emphasizes that such a wife is a symbol of honor and glory.
[12:4] 119 tn Heb “she”; the referent (the wife) has been specified in the translation for clarity.
[12:4] 120 sn The simile means that the shameful acts of such a woman will eat away her husband’s strength and influence and destroy his happiness.
[12:5] 121 tn Heb “thoughts.” This term refers not just to random thoughts, however, but to what is planned or devised.
[12:5] 122 sn The plans of good people are directed toward what is right. Advice from the wicked, however, is deceitful and can only lead to trouble.
[12:6] 123 tn The infinitive construct אֱרָב (’erav, “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 (cf. NAB, NRSV “are a deadly ambush”). The words of the wicked are here personified.
[12:6] 124 tn 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.
[12:6] 125 tn Heb “mouth.” The term פֶּה (peh, “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.
[12:7] 126 sn This proverb is about the stability of the righteous in times of trouble. The term “overthrown” might allude to Gen 19:21.
[12:7] 127 tn Heb “and they are not.”
[12:7] 128 tn Heb “the house of the righteous.” The genitive צַדִּיקִים (tsadiqim) functions as an attributive adjective: “righteous house.” The noun בֵּית (bet, “house”) functions as a synecdoche of container (= house) for the contents (= family, household; perhaps household possessions). Cf. NCV “a good person’s family”; NLT “the children of the godly.”
[12:8] 130 tn Heb “to the mouth of.” This idiom means “according to” (BDB 805 s.v. פֶּה 6.b.(b); cf. KJV, NAB, NIV). The point is that praise is proportionate to wisdom.
[12:8] 131 tn Heb “crooked of heart”; cf. NAB, NLT “a warped mind” (NIV similar). The noun לֵב (lev, “heart”) is an attributive genitive. It functions as a metonymy of association for “mind; thoughts” (BDB 524 s.v. 3) and “will; volition” (BDB 524 s.v. 4). He does not perceive things as they are, so he makes all the wrong choices. His thinking is all wrong.
[12:9] 132 tn Heb “one who is lightly regarded.” The verb קָלָה (qalah) means “to be lightly esteemed; to be dishonored; to be degraded” (BDB 885 s.v.).
[12:9] 133 tn The meaning of the phrase וְעֶבֶד לוֹ (vÿ’eved lo) is ambiguous; the preposition is either possessive (“has a servant”) or a reflexive indirect object (“is a servant for himself”; cf. NAB, TEV). Several versions (LXX, Vulgate, Syriac) read “and yet has a servant.”
[12:9] 134 tn Heb “who feigns importance.” The term מְתַכַּבֵּד (mÿtakkabed, from כָּבֵד, caved, “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 458 s.v. כָּבֵד Hitp.2).
[12:9] sn This individual lives beyond his financial means in a vain show to impress other people and thus cannot afford to put food on the table.
[12:10] 135 tn Heb “knows”; NLT “concerned for the welfare of.” The righteous take care of animals, not just people.
[12:10] 136 tn 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 (J. H. Greenstone, Proverbs, 129).
[12:11] 137 sn In the biblical period agriculture was the most common occupation for the people; so “working a field” describes a substantial occupation, but also represents working in general. Diligent work, not get-rich-quick schemes, is the key to ensuring income.
[12:11] 138 tn Heb “will have his fill of” or “will be satisfied with.”
[12:11] 139 tn Heb “empty things” or “vain things.” The term רֵיקִים (reqim) refers to worthless pursuits in an effort to make money. The fact that the participle used is “chase after” shows how elusive these are. Cf. NIV “fantasies”; NCV “empty dreams”; TEV “useless projects.”
[12:11] 140 tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom (BDB 524 s.v. 3).
[12:12] 141 tn This line is difficult to interpret. BDB connects the term מְצוֹד (mÿtsod) to II מָצוֹד which means (1) “snare; hunting-net” and (2) what is caught: “prey” (BDB 844-45 s.v. II מָצוֹד). 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 622 connects מְצוֹד (mÿtsod) to II מְצוּדָה (mÿtsudah, “mountain stronghold”; cf. NAB “the stronghold of evil men will be demolished”). 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].” C. H. Toy suggests emending the text to read “wickedness is the net of bad men” (Proverbs [ICC], 250).
[12:12] 142 tn Heb “the root of righteousness.” The genitive צַדִּיקִים (tsadiqim, “righteousness”) functions as an attributive adjective. The wicked want what belongs to others, but the righteous continue to flourish.
[12:12] 143 tc The MT reads יִתֵּן (yitten, “gives,” from נָתַן [natan, “to give”]), and yields an awkward meaning: “the root of the righteous gives.” The LXX reads “the root of the righteous endures” (cf. NAB). This suggests a Hebrew Vorlage of אֵיתָן (’etan, “constant; continual”; HALOT 44-45 s.v. I אֵיתָן 2) which would involve the omission of א (alef) in the MT. The metaphor “root” (שֹׁרֶשׁ, shoresh) is often used in Proverbs for that which endures; so internal evidence supports the alternate tradition.
[12:13] 144 tc MT reads the noun מוֹקֵשׁ (moqesh, “bait; lure”). The LXX, Syriac and Tg. Prov 12:13 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.
[12:13] tn Heb “snare of a man.” The word “snare” is the figurative meaning of the noun מוֹקֵשׁ (“bait; lure” from יָקַשׁ [yaqash, “to lay a bait, or lure”]).
[12:13] 145 tn 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. J. H. Greenstone suggests that this refers to litigation; the wicked attempt to involve the innocent (Proverbs, 131).
[12:13] 146 sn J. H. 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, 131).
[12:14] 147 tn 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.
[12:14] 148 tn Heb “the work of the hands of a man.”
[12:14] 149 tc The Kethib has the Qal imperfect, “will return” to him (cf. NASB); the Qere preserves a Hiphil imperfect, “he/one will restore/render” to him (cf. KJV, ASV). 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.
[12:15] 150 sn The way of a fool describes a headlong course of actions (“way” is an idiom for conduct) that is not abandoned even when wise advice is offered.
[12:15] 151 sn The fool believes that his own plans and ideas are perfect or “right” (יָשָׁר, yashar); he is satisfied with his own opinion.
[12:15] 152 tn Heb “in his own eyes.”
[12:15] 153 tn Or “a wise person listens to advice” (cf. NIV, NRSV, TEV, CEV, NLT).
[12:16] 154 tn 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.
[12:16] 155 tn Heb “on the day” or “the same day.”
[12:16] sn The fool is impatient and unwise, and so flares up immediately when anything bothers him. W. McKane says that the fool’s reaction is “like an injured animal and so his opponent knows that he has been wounded” (Proverbs [OTL], 442).
[12:16] 157 tn Heb “covers.” The verb כָּסָה (casah) 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.
[12:17] 158 tn The text has “he pours out faithfully”; the word rendered “faithfully” or “reliably” (אֱמוּנָה, ’emunah) is used frequently for giving testimony in court, and so here the subject matter is the reliable witness.
[12:17] 159 tn Heb “righteousness.”
[12:17] 160 tn 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.
[12:17] 161 tn 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.
[12:18] 162 tn The term בּוֹטֶה (boteh) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4; Num 30:7).
[12:18] 163 tn Heb “the tongue” (so NAB, NIV, NRSV). The term לָשׁוֹן (lashon, “tongue”) functions as a metonymy of cause for what is said.
[12:18] 164 tn The term “brings” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
[12:18] 165 sn 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 their words bring healing.
[12:19] 166 tn Heb “a lip of truth.” The genitive אֱמֶת (’emet, “truth”) functions as an attributive adjective: “truthful lip.” The term שְׂפַת (sÿfat, “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.”
[12:19] 167 tn Heb “a tongue of deceit.” The genitive שָׁקֶר (shaqer, “deceit”) functions as an attributive genitive. The noun לָשׁוֹן (lashon, “tongue”) functions as a synecdoche of part (= tongue) for the whole (= person): “lying person.”
[12:19] 168 tn 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 (תִּכּוֹן, tikon), that is, be made firm and endure.
[12:20] 169 sn The contrast here is between “evil” (= pain and calamity) and “peace” (= social wholeness and well-being); see, e.g., Pss 34:14 and 37:37.
[12:20] 170 tn Heb “those who are counselors of peace.” The term שָׁלוֹם (shalom, “peace”) is an objective genitive, so the genitive-construct “counselors of peace” means those who advise, advocate or promote peace (cf. NAB, NIV).
[12:21] 171 tn Heb “is not allowed to meet to the righteous.”
[12:21] 172 tn Heb “all calamity.” The proper nuance of אָוֶן (’aven) is debated. It is normally understood metonymically (effect) as “harm; trouble,” that is, the result/effect of wickedness (e.g., Gen 50:20). Rashi, a Jewish scholar who lived
[12:21] 173 tn The expression רָע מָלְאוּ (malÿ’u ra’, “to be full of evil”) means (1) the wicked do much evil or (2) the wicked experience much calamity (cf. NAB, NIV, NRSV, NLT).
[12:22] 174 tn Heb “an abomination of the
[12:22] 175 tn Heb “lips of lying.” The genitive שָׁקֶר (shaqer, “lying”) functions as an attributive genitive: “lying lips.” The term “lips” functions as a synecdoche of part (= lips) for the whole (= person): “a liar.”
[12:22] 176 tn 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.
[12:22] 177 sn The contrast between “delight/pleasure” and “abomination” is emphatic. What pleases the
[12:23] 178 tn Heb “a shrewd man” (so NAB); KJV, NIV “a prudent man”; NRSV “One who is clever.”
[12:23] sn A shrewd person knows how to use knowledge wisely, and restrains himself from revealing all he knows.
[12:23] 179 sn The term כֹּסֶה (koseh, “covers; hides”) does not mean that he never shares his knowledge, but discerns when it is and is not appropriate to speak.
[12:23] 180 tn Heb “the heart of fools.” The term לֵב (lev, “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. W. McKane says that the more one speaks, the less likely he is able to speak effectively (Proverbs [OTL], 422). Cf. TEV “stupid people advertise their ignorance”; NLT “fools broadcast their folly.”
[12:23] 181 sn The noun אִוֶּלֶת (’ivvelet, “foolishness; folly”) is the antithesis of perception and understanding. It is related to the noun אֱוִּיל (’evvil, “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.
[12:24] 182 tn The term חָרַץ (kharats, “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.
[12:24] 183 tn 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.
[12:24] 184 tn 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.
[12:24] 185 tn Heb “will be for slave labor.” The term מַס (mas, “slave labor”) refers to a person forced into labor from slavery.
[12:25] 186 tn The word “anxiety” (דְּאָגָה, dÿ’agah) 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).
[12:25] 187 tn Heb “the heart of a man.”
[12:25] 188 tn Heb “bows it [= his heart] down.” Anxiety weighs heavily on the heart, causing depression. The spirit is brought low.
[12:25] 189 tn Heb “good.” The Hebrew word “good” (טוֹב, tov) 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.
[12:25] 190 tn Heb “makes it [= his heart] glad.” The similarly sounding terms יַשְׁחֶנָּה (yashkhennah, “weighs it down”) and יְשַׂמְּחֶנָּה (yÿsammÿkhennah, “makes it glad”) create a wordplay (paronomasia) that dramatically emphasizes the polar opposite emotional states: depression versus joy.
[12:26] 191 tn The line has several possible translations: (1) The verb יָתֵר (yater) can mean “to spy out; to examine,” which makes a good contrast to “lead astray” in the parallel colon. (2) יָתֵר could be the Hophal of נָתַר (natar, 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” (cf. NRSV, NLT).
[12:27] 192 tc The MT reads יַחֲרֹךְ (yakharokh) from II חָרַךְ (kharakh, “to roast”?). On the other hand, several versions (LXX, Syriac, Vulgate) reflect a Hebrew Vorlage of יַדְרִיךְ (yadrikh) from דָרַךְ (darakh, “to gain”), meaning: “a lazy person cannot catch his prey” (suggested by Gemser; cf. NAB). 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.
[12:27] tn The verb II חָרַךְ (kharakh) is a hapax legomenon, appearing in the OT only here. BDB suggests that it means “to start; to set in motion” (BDB 355 s.v.). 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 s.v. I חרך). The lazy person can’t be bothered cooking what he has hunted. The Midrash sees an allusion to Jacob and Esau in Genesis 25. M. Dahood translates it: “the languid man will roast no game for himself, but the diligent will come on the wealth of the steppe” (“The Hapax harak in Proverbs 12:27,” Bib 63 [1982]: 60-62). This hyperbole means that the lazy person does not complete a project.
[12:27] 193 tn Heb “the wealth of a man.”
[12:28] 194 tc The consonants אל־מות (’l-mvt) are vocalized by the MT as אַל־מָוֶת (’al-mavet, “no death”), meaning: “the journey of her path is no-death” = immortality. However, many medieval Hebrew
[12:28] tn 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 [1960]: 176-81).
[2:1] 195 tc Although usually δέ (de, “now”; found in א A C D1 F G Ψ 0285 Ï lat) should take precedent over γάρ (gar) in textually disputed places in the corpus Paulinum, the credentials for γάρ here are not easily dismissed (Ì46 B 0223 0243 33 1739 1881 al); here it is the preferred reading, albeit slightly.
[2:1] 196 tn Or “I decided this for myself.”
[2:1] 197 tn Grk “not to come to you again in sorrow.”
[2:1] sn Paul was not speaking absolutely about not making another visit, but meant he did not want to come to the Corinthians again until the conflict he mentioned in 2 Cor 2:4-11 was settled.
[2:2] 198 tn Or “to cheer me up.” L&N 25.131 translates this “For if I were to make you sad, who would be left to cheer me up?”
[2:3] 199 tn The words “to you” are not in the Greek text but are implied.
[2:3] 200 sn So that when I came. Regarding this still future visit by Paul, see 2 Cor 12:14; 13:1.
[2:4] 201 tn Or “the love that I have in great measure for you.”
[2:5] 202 tn Or “(not to say too much)”; Grk “(not to burden you [with words]).”
[2:7] 203 tn Grk “so that on the other hand.”
[2:7] 204 tn The word “him” is not in the Greek text but is supplied. Direct objects in Greek were often omitted and must be supplied from the context.
[2:7] 205 tn Grk “comfort him, lest somehow such a person be swallowed up by excessive grief,” an idiom for a person being so overcome with grief as to despair or give up completely (L&N 25.285). In this context of excessive grief or regret for past sins, “overwhelmed” is a good translation since contemporary English idiom speaks of someone “overwhelmed by grief.” Because of the length of the Greek sentence and the difficulty of expressing a negative purpose/result clause in English, a new sentence was started here in the translation.
[2:8] 206 tn Or “I urge you to show that your love for him is real.”
[2:9] 207 tn The word “you” is not in the Greek text, but is implied (as an understood direct object).
[2:9] 208 tn Grk “to know the proof of you,” that is, to know if the Corinthians’ obedience to Paul as an apostle was genuine (L&N 72.7).
[2:11] 209 tn Or “be taken advantage of.”
[2:12] 210 sn Troas was a city and region in the northwest corner of Asia Minor.
[2:12] 211 tn This has been translated as a concessive participle (“even though”). The passive construction (“a door of opportunity had been opened for me by the Lord”) has been converted to an active one in the translation for clarity.
[2:12] 212 tn Grk “a door”; the phrase ἀνοίγω θύραν (anoigw quran, “to open a door”) is an idiom meaning “to make possible some opportunity” (L&N 71.9).
[2:13] 213 tn Or “I had no peace of mind.”
[2:13] 214 tn Or “I took my leave of them.”
[2:13] 215 tn Since this refers to the outset of a journey, the aorist ἐξῆλθον (exhlqon) is taken ingressively.
[2:14] 216 tn Or “who always causes us to triumph.”
[2:14] 217 tn Or “in the Messiah.”
[2:14] 218 tn Or “who reveals.”
[2:16] 219 tn The same Greek word (ὀσμή, osmh) translated “odor” here (in relation to the stench of death) has been translated “fragrance” in 2:14 and in the next phrase of the present verse. The word itself can describe a smell or odor either agreeable or disagreeable depending on the context (L&N 79.45).
[2:16] 220 sn These things refer to the things Paul is doing in his apostolic ministry.
[2:17] 221 tn The participle καπηλεύοντες (kaphleuonte") refers to those engaged in retail business, but with the negative connotations of deceptiveness and greed – “to peddle for profit,” “to huckster” (L&N 57.202). In the translation a noun form (“hucksters”) has been used in combination with the English verb “peddle…for profit” to convey the negative connotations of this term.
[2:17] 222 tn Or “in the presence of.”
[2:17] 223 tn Or “persons of pure motives.”
[3:1] 224 tn The Greek construction anticipates a negative reply (“No, we do not”) which is indicated in the translation by the ‘tag’ at the end, “do we?”
[3:2] 225 tn That is, “letter of recommendation.”
[3:3] 226 tn Or “making plain.”
[3:3] 227 tn Grk “cared for by us,” an expression that could refer either to the writing or the delivery of the letter (BDAG 229 s.v. διακονέω 1). Since the following phrase refers to the writing of the letter, and since the previous verse speaks of this “letter” being “written on our [Paul’s and his companions’] hearts” it is more probable that the phrase “cared for by us” refers to the delivery of the letter (in the person of Paul and his companions).
[3:3] 228 sn An allusion to Exod 24:12; 31:18; 34:1; Deut 9:10-11.
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