Amsal 22:17-29
Konteks22:17 Incline your ear 2 and listen to the words of the wise,
and apply your heart to my instruction. 3
22:18 For it is pleasing if 4 you keep these sayings 5 within you,
and 6 they are ready on your lips. 7
22:19 So that 8 your confidence may be in the Lord,
I am making them known to you today 9 – even you.
22:20 Have I not written thirty sayings 10 for you,
sayings 11 of counsel and knowledge,
22:21 to show you true and reliable words, 12
so that you may give accurate answers 13 to those who sent you?
22:22 Do not exploit 14 a poor person because he is poor
and do not crush the needy in court, 15
22:23 for the Lord will plead their case 16
and will rob those who are robbing 17 them.
22:24 Do not make friends with an angry person, 18
and do not associate with a wrathful person,
22:25 lest you learn 19 his ways
and entangle yourself in a snare. 20
22:26 Do not be one who strikes hands in pledge
or who puts up security for debts.
22:27 If you do not have enough to pay,
your bed 21 will be taken 22 right out from under you! 23
22:28 Do not move an ancient boundary stone 24
which was put in place by your ancestors. 25
22:29 Do you see a person skilled 26 in his work?
He will take his position before kings;
[22:17] 1 sn A new collection of sayings begins here, forming the fourth section of the book of Proverbs. This collection is not like that of 1:1–9:18; here the introductory material is more personal than 1:1-7, and the style differs, showing great similarity to the Instruction of Amenemope in Egypt (especially the thirty precepts of the sages in 22:17–24:22). Verses 17-21 form the introduction, and then the sayings begin in v. 22. After the thirty sayings are given, there are further sayings in 24:23-34. There is much literature on this material: see W. K. Simpson, ed., Literature of Ancient Egypt; ANET 412-425; and A. Cody, “Notes on Proverbs 22:21 and 22:23b,” Bib 61 (1980): 418-26.
[22:17] 2 sn To “incline the ear” means to “listen carefully” (cf. NCV); the expression is metonymical in that the ear is the instrument for hearing. It is like telling someone to lean over to hear better.
[22:17] 3 tn Heb “knowledge” (so KJV, NASB); in this context it refers to the knowledge that is spoken by the wise, hence “instruction.”
[22:18] 4 tn Or “when” (so NIV).
[22:18] 5 tn Heb “keep them,” referring to the words of the wise expressed in these sayings. The referent has been specified in the translation for clarity.
[22:18] 6 tn The term “and” does not appear in the Hebrew but is supplied in the translation.
[22:18] 7 sn If the teachings are preserved in the heart/mind of the disciple, then that individual will always be ready to speak what was retained.
[22:19] 8 tn The form לִהְיוֹת (lihyot, “to be”) is the infinitive construct indicating the purpose (or result) of the teaching (cf. NASB, NIV, NRSV).
[22:19] 9 tn Heb “I cause you to know.” The term “today” indicates that the verb should have the instantaneous nuance, and so an English present tense is used in the translation (“am making…known”).
[22:20] 10 tn Older English versions and a few more recent ones render this phrase as either “excellent things” following the Qere (so KJV, ASV, NASB, NKJV), “officers,” or “heretofore” [day before yesterday], following the Kethib. However (as in most recent English versions) the Qere should be rendered “thirty,” referring to the number in the collection (cf. NAB, NIV, NRSV, NLT).
[22:20] 11 tn The term “sayings” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity.
[22:21] 12 tn Heb “to cause you to know the truth of words of truth” (NASB similar).
[22:21] 13 tn Heb “to return true words”; NAB “a dependable report”; NIV “sound answers.”
[22:22] 14 tn Two negated jussives form the instruction here: אַל־תִּגְזָל (’al-tigzal, “do not exploit”) and וְאַל־תְּדַכֵּא (ve’al-tÿdakke’, “do not crush”).
[22:22] sn Robbing or oppressing the poor is easy because they are defenseless. But this makes the crime tempting as well as contemptible. What is envisioned may be in bounds legally (just) but out of bounds morally.
[22:22] 15 tn Heb “in the gate” (so KJV); NAB, NASB, NRSV “at the gate.” The “gate” of the city was the center of activity, the place of business as well as the place for settling legal disputes. The language of the next verse suggests a legal setting, so “court” is an appropriate translation here.
[22:23] 16 tn The construction uses the verb יָרִיב (yariv) with its cognate accusative. It can mean “to strive,” but here it probably means “to argue a case, plead a case” (cf. KJV, NASB, NIV, NRSV). How the
[22:23] 17 tn The verb קָבַע (qava’, “to rob; to spoil; to plunder”) is used here in both places to reflect the principle of talionic justice. What the oppressors did to the poor will be turned back on them by the
[22:24] 18 tn Heb “possessor of anger.” This expression is an idiom for “wrathful person” or “an angry person” (cf. NAB “a hotheaded man”; NLT “short-tempered people”). These are people characterized by anger, meaning the anger is not a rare occurrence with them.
[22:25] 19 tn The verb פֶּן־תֶּאֱלַף (pen-te’elaf) is translated “lest you learn.” The idea is more precisely “become familiar with his ways.” The construction indicates that if one associates with such people he will become like them (cf. TEV “you might learn their habits”).
[22:25] 20 sn The warning in this proverb is to avoid associating with a hothead because his influence could be fatal (a similar idea is found in the Instruction of Amenemope, chap. 9, 11:13-14 [ANET 423]).
[22:27] 21 tn The “bed” may be a metonymy of adjunct, meaning the garment that covers the bed (e.g., Exod 22:26). At any rate, it represents the individual’s last possession (like the English expression “the shirt off his back”).
[22:27] 22 tn Heb “If you cannot pay, why should he take the bed from under you?” This rhetorical question is used to affirm the statement. The rhetorical interrogative לָמָּה (lamah, “why?”) appears in MT but not in the ancient versions; it may be in the Hebrew text by dittography.
[22:27] 23 sn The third saying deals with rash vows: If people foolishly pledge what they have, they could lose everything (e.g., 6:1-5; 11:15; 17:18; 20:16; there is no Egyptian parallel).
[22:28] 24 sn Moving a boundary stone was (and still is) a major problem. The boundaries that were established by the forefathers were to be preserved, but no law would stop such violations if people lacked integrity (e.g., Deut 19:14; 27:17; 1 Kgs 21:16-19). Boundaries in Israel were sacred because God owned the land and he apportioned the property to the tribes. To extend one’s property illegally by moving a neighbor’s boundary marker was a violation of covenant and oath. Of course, disputes could arise when both sides claim their ancestors established a boundary.
[22:28] 25 tn Heb “your fathers” (so NAB, NASB).
[22:28] sn The fourth saying deals with respect for property that belongs to other people (cf. Instruction of Amenemope, chap. 6, 7:12-13 [ANET 422]).
[22:29] 26 sn The word translated “skilled” is general enough to apply to any crafts; but it may refer to a scribe or an official (R. N. Whybray, Proverbs [CBC], 134).
[22:29] 27 tn The verb form used twice here is יִתְיַצֵּב (yityatsev), the Hitpael imperfect of יָצַב (yatsav), which means “to set or station oneself; to take one’s stand” in this stem. With the form לִפְנֵי (life) it means “to present oneself before” someone; so here it has the idea of serving as a courtier in the presence of a king.
[22:29] 28 sn The fifth saying affirms that true skill earns recognition and advancement (cf. Instruction of Amenemope, chap. 30, 27:16-17 [ANET 424]).
