Amsal 10:1-16
Konteks10:1 The Proverbs of Solomon:
A wise child 2 makes a father rejoice, 3
but a foolish child 4 is a grief to his mother. 5
10:2 Treasures gained by wickedness 6 do not profit,
but righteousness 7 delivers from mortal danger. 8
10:3 The Lord satisfies 9 the appetite 10 of the righteous,
but he thwarts 11 the craving 12 of the wicked.
10:4 The one who is lazy 13 becomes poor, 14
but the one who works diligently 15 becomes wealthy. 16
10:5 The one who gathers crops 17 in the summer is a wise 18 son,
but the one who sleeps 19 during the harvest
is a son who brings shame to himself. 20
10:6 Blessings 21 are on the head of the righteous,
but the speech 22 of the wicked conceals 23 violence. 24
10:7 The memory 25 of the righteous is a blessing,
but the reputation 26 of the wicked will rot. 27
10:8 The wise person 28 accepts instructions, 29
but the one who speaks foolishness 30 will come to ruin. 31
10:9 The one who conducts himself 32 in integrity 33 will live 34 securely,
but the one who behaves perversely 35 will be found out.
10:10 The one who winks 36 his 37 eye causes 38 trouble,
and the one who speaks foolishness 39 will come to ruin.
10:11 The teaching 40 of the righteous is a fountain of life, 41
but the speech 42 of the wicked conceals 43 violence. 44
10:12 Hatred 45 stirs up dissension,
but love covers all transgressions. 46
10:13 Wisdom is found in the words 47 of the discerning person, 48
but the one who lacks wisdom 49 will be disciplined. 50
10:14 Those who are wise 51 store up 52 knowledge,
but foolish speech 53 leads to imminent 54 destruction.
10:15 The wealth of a rich person is like 55 a fortified city, 56
but the poor are brought to ruin 57 by 58 their poverty.
10:16 The reward 59 which the righteous receive 60 is life;
the recompense 61 which the wicked receive 62 is judgment. 63
[10:1] 1 sn Beginning with ch. 10 there is a difference in the form of the material contained in the book of Proverbs. No longer are there long admonitions, but the actual proverbs, short aphorisms dealing with right or wrong choices. Other than a few similar themes grouped together here and there, there is no arrangement to the material as a whole. It is a long collection of approximately 400 proverbs.
[10:1] 3 tn The imperfect tense describes progressive or habitual action, translated here with an English present tense. These fit the nature of proverbs which are general maxims, and not necessarily absolutes or universal truths. One may normally expect to find what the proverb notes, and one should live according to its instructions in the light of those expectations; but one should not be surprised if from time to time there is an exception. The fact that there may be an exception does not diminish the need to live by the sayings.
[10:1] 5 tn Heb “grief of his mother.” The noun “grief” is in construct, and “mother” is an objective genitive. The saying declares that the consequences of wisdom or folly affects the parents.
[10:2] 6 tn Heb “treasures of wickedness” (so KJV, ASV); NASB “Ill-gotten gains”; TEV “Wealth that you get by dishonesty.”
[10:2] 7 sn The term “righteousness” here means honesty (cf. TEV). Wealth has limited value even if gained honestly; but honesty delivers from mortal danger.
[10:2] 8 tn Heb “death.” This could refer to literal death, but it is probably figurative here for mortal danger or ruin.
[10:3] 9 tn Heb “does not allow…to go hungry.” The expression “The
[10:3] 10 tn The term נֶפֶשׁ (nefesh) means “soul” but its root meaning is “throat” and it has a broad range of meanings; here it denotes “appetite” (BDB 660 s.v. 5.a; see, e.g., Pss 63:6; 107:9; Prov 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). The term could denote “desire” (BDB 660 s.v. 6.a) which would include the inner urge for success. By contrast, the wicked live unfulfilled lives – as far as spiritual values are concerned.
[10:3] 11 tn Heb “thrusts away” (cf. ASV, NASB); NLT “refuses to satisfy.” The verb הָדַף (hadaf) means “to thrust away; to push; to drive,” either to depose or reject (BDB 213 s.v.).
[10:3] 12 tn This verse contrasts the “appetite” of the righteous with the “craving” of the wicked. This word הַוַּה (havvah, “craving”) means “desire” often in a bad sense, as ‘the desire of the wicked,” which could not be wholesome (Ps 52:9).
[10:4] 13 tn Heb “a palm of slackness.” The genitive noun רְמִיָּה (remiyyah, “slackness”) functions as an attributive adjective: “a slack palm” (BDB 941 s.v.). The term כַף (khaf, “palm”) is a synecdoche of part (= palm) for the whole person (= one who works with his hands). The hand is emphasized because it is the instrument of physical labor. The “slack hand” is contrasted with the “diligent hand.” A slack hand refers to a lazy worker or careless work that such hands produce. See N. C. Habel, “Wisdom, Wealth, and Poverty Paradigms in the Book of Proverbs,” BiBh 14 (1988): 28-49.
[10:4] 14 tc The MT reads רָאשׁ (ra’sh, “poor”) which is the plene spelling of רָשׁ (rash, “poor [person]”; HALOT 1229-30 s.v. רֵישׁ). Both Tg. Prov 10:4 and LXX reflect an alternate vocalization רִישׁ (rish, “poverty”) which is from the same root, and essentially means the same thing.
[10:4] tn Heb “causes poverty.” The expression is literally, “the palm of slackness causes poverty.”
[10:4] 15 tn Heb “but the hand of the diligent” (so KJV, NAB, NASB, NRSV). The genitive noun חָרוּצִים (kharutsim, “diligence”) functions as an attributive adjective: “a diligent hand.” The noun חָרוּצִים (kharutsim) uses the plural form because the plural is often used for abstract moral qualities. The term יָד (yad, “hand”) is a synecdoche of part (= “hand”) for the whole person (= “the one who works with his hands”). The hand is emphasized because it is the instrument of physical labor.
[10:4] 16 tn Heb “makes rich” (so NASB, NRSV). The Hiphil verb is used in a causative sense; literally, “the hand of the diligent makes rich.”
[10:5] 17 tn The direct object “crops” does not appear in the Hebrew but is implied by the verb; it is supplied in the translation for the sake of smoothness.
[10:5] 18 tn Heb “prudent.” The term מַשְׂכִּיל (maskil) refers to a wise and so successful person. He seizes the opportunity, knowing the importance of the season.
[10:5] 19 sn The term “sleeps” is figurative, an implied comparison that has become idiomatic (like the contemporary English expression “asleep on the job”). It means that this individual is lazy or oblivious to the needs of the hour.
[10:5] 20 tn The phrase “to himself” does not appear in the Hebrew text, but is supplied for the sake of clarity. Another option is “to his father.”
[10:6] 21 sn The word “blessings” has the sense of gifts, enrichments, that is, the rewards or the results of being righteous. The blessings come either from the people the righteous deal with, or from God. CEV understands the blessings as praise for good behavior (“Everyone praises good people”).
[10:6] 22 tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
[10:6] 23 tn Heb “covers.” Behind the speech of the wicked is aggressive violence (W. McKane, Proverbs [OTL], 422).
[10:6] 24 tn The syntax of this line is ambiguous. The translation takes “the mouth of the wicked” as the nominative subject and “violence” as the accusative direct object; however, the subject might be “violence,” hence: “violence covers the mouth of the wicked” (cf. KJV, ASV, NIV).
[10:7] 25 sn “Memory” (זֵכֶר, zekher) and “name” are often paired as synonyms. “Memory” in this sense has to do with reputation, fame. One’s reputation will be good or bad by righteousness or wickedness respectively.
[10:7] 26 tn Heb “name.” The term “name” often functions as a metonymy of association for reputation (BDB 1028 s.v. שֵׁם 2.b).
[10:7] 27 tn The editors of BHS suggest a reading “will be cursed” to make a better parallelism, but the reading of the MT is more striking as a metaphor.
[10:7] sn To say the wicked’s name will rot means that the name will be obliterated from memory (Exod 17:14; Deut 25:19), leaving only a bad memory for a while.
[10:8] 28 tn Heb “the wise of heart” (so NASB, NRSV). The genitive noun לֵב (lev, “heart”) functions as an attributive adjective: “the wise heart.” The term לֵב functions as a synecdoche of part (= heart) for the whole person (= person). The heart is emphasized because it is the seat of wisdom (BDB 524 s.v. 3.b).
[10:8] 29 tn Heb “commandments.”
[10:8] 30 tn Heb “fool of lips.” The phrase is a genitive of specification: “a fool in respect to lips.” The term “lips” is a metonymy of cause (= lips) for effect (= speech). This person talks foolishness; he is too busy talking to pay attention to instruction.
[10:8] 31 tn The Niphal verb לָבַט (lavat) means “to be thrust down [or, away]”; that is, “to be ruined; to fall” or “to stumble” (e.g., Hos 4:14). The fool who refuses to listen to advice – but abides by his own standards which he freely expresses – will suffer the predicaments that he creates.
[10:9] 32 tn Heb “he who walks.” The idiom is used widely in both OT and NT for conduct, behavior, or lifestyle.
[10:9] 33 sn “Integrity” here means “blameless” in conduct. Security follows integrity, because the lifestyle is blameless. The righteous is certain of the course to be followed and does not fear retribution from man or God.
[10:9] 35 tn Heb “he who perverts his ways” (so NASB); NIV “who takes crooked paths” (NLT similar). The Piel participle מְעַקֵּשׁ (mÿ’aqqesh) means “make crooked; twisted; perverse.” It is stronger than simply taking crooked paths; it refers to perverting the ways. The one who is devious will not get away with it.
[10:10] 36 tn The term (קָרַץ, qarats) describes a person who habitually “winks” his eye maliciously as a secretive sign to those conspiring evil (Prov 6:13). This is a comparison rather than a contrast. Devious gestures are grievous, but not as ruinous as foolish talk. Both are to be avoided.
[10:10] 39 tn Heb “the fool of lips”; cf. NASB “a babbling fool.” The phrase is a genitive of specification: “a fool in respect to lips.” The term “lips” is a metonymy of cause (= lips) for effect (= speech). The word for fool (אֶוִיל, ’evil) refers to someone who despises knowledge and discernment.
[10:11] 40 tn Heb “mouth.” The word “mouth” is metonymy of cause, representing what the righteous say and teach.
[10:11] 41 tn Heb “a fountain of life is the mouth of the righteous” (NAB similar). The subject (“a fountain of life”) and the predicate (“the mouth of the righteous”) in the Hebrew text are reversed in the present translation (as in most English versions) for the sake of clarity and smoothness. The idea of this metaphor, “the fountain of life,” may come from Ps 36:9 (e.g., also Prov 13:14; 14:27; 16:22). What the righteous say is beneficial to life or life-giving. Their words are life-giving but the words of the wicked are violent. See R. B. Y. Scott, “Wise and Foolish, Righteous and Wicked,” VT 29 (1972): 145-65.
[10:11] 42 tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
[10:11] 43 tn Heb “covers.” Behind the speech of the wicked is aggressive violence (W. McKane, Proverbs [OTL], 422).
[10:11] 44 tn The syntax of this line is ambiguous. The translation takes “the mouth of the wicked” as the nominative subject and “violence” as the accusative direct object; however, the subject might be “violence,” hence: “violence covers the mouth of the wicked.”
[10:12] 45 sn This contrasts the wicked motivated by hatred (animosity, rejection) with the righteous motivated by love (kind acts, showing favor).
[10:12] 46 sn Love acts like forgiveness. Hatred looks for and exaggerates faults; but love seeks ways to make sins disappear (e.g., 1 Pet 4:8).
[10:13] 47 tn Heb “on the lips” (so NAB, NASB, NRSV). The term “lips” is a metonymy of cause for the words spoken by the lips.
[10:13] 48 tn Heb “the one who is discerning.” The term “discerning” describes someone who is critically perceptive and has understanding. He can be relied on to say things that are wise.
[10:13] 49 tn Heb “the one lacking of heart.” The noun לֵב (lev, “heart”) functions as a genitive of specification: “lacking in respect to heart.” The term לֵב functions in a figurative sense (metonymy of association) for wisdom because the heart is viewed as the seat of common sense (BDB 524 s.v. 3.a).
[10:13] 50 tn Heb “a rod is for the back of the one lacking heart.” The term שֵׁבֶט (shevet, “rod”) functions figuratively: synecdoche of specific (= rod of discipline) for general (= discipline in general). The term גֵו (gev, “back”) is a synecdoche of part (= back) for the whole (= person as a whole). The back is emphasized because it was the object of physical corporeal discipline. This proverb is not limited in its application to physical corporeal punishment because the consequences of foolishness may come in many forms, physical corporeal discipline being only one form.
[10:14] 52 sn The verb צָפַן (tsafan, “to store up; to treasure”) may mean (1) the wise acquire and do not lose wisdom (cf. NAB, NIV, TEV), or (2) they do not tell all that they know (cf. NCV), that is, they treasure it up for a time when they will need it. The fool, by contrast, talks without thinking.
[10:14] 53 tn Heb “the mouth of foolishness”; cf. NRSV, NLT “the babbling of a fool.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech. The genitive אֶוִיל (’evil, “foolishness”) functions as an attributive adjective: “a foolish mouth” = foolish speech.
[10:14] 54 tn Heb “near destruction.” The words of the fool that are uttered without wise forethought may invite imminent ruin (e.g., James 3:13-18). See also Ptah-hotep and Amenemope in ANET 414 and 423.
[10:15] 55 tn Heb “is.” This expression, “a rich man’s wealth is his strong city,” is a metaphor. The comparative particle “like” is supplied in the translation for the sake of clarity and smoothness.
[10:15] 56 tn Heb “a city of his strength.” The genitive עֹז (’oz, “strength”) functions as an attributive genitive: “strong city” = “fortified city.” This phrase is a metaphor; wealth protects its possessions against adversity like a fortified city. Such wealth must be attained by diligence and righteous means (e.g., 13:8; 18:23; 22:7).
[10:15] 57 tn Heb “the ruin of the poor.” The term דַּלִּים (dalim, “of the poor”) functions as an objective genitive. Poverty leads to the ruin of the poor. The term “ruin” includes the shambles in which the person lives. This provides no security but only the fear of ruin. This proverb is an observation on life.
[10:15] 58 tn Heb “is their poverty.”
[10:16] 59 tn Heb “recompense” (so NAB); NASB, NIV “wages.” The noun פְּעֻלַּה (pÿ’ullah) has a two-fold range of meanings: (1) “work; deed” and (2) “reward; recompense” (BDB 821 s.v.). There is a clear correlation between a person’s conduct and its consequences. Rewards are determined by moral choices. What one receives in life depends on the use of gifts and a righteous character.
[10:16] 60 tn Heb “the recompense of the righteous.”
[10:16] 61 tn Heb “harvest.” The term תְּבוּאַת (tÿvu’at, “harvest; yield”) is used figuratively here (hypocatastasis), drawing an implied comparison between the agricultural yield of a farmer’s labors with the consequences of the actions of the wicked. They will “reap” (= judgment) what they “sow” (= sin).
[10:16] 62 tn Heb “the harvest of the wicked.”
[10:16] 63 tn Heb “sin.” The term חַטָּאת (khatta’t, “sin”) functions as a metonymy of cause (= sin) for effect (= punishment). In contrast to the righteous who receive a reward, the wicked receive punishment for their sin (cf. NASB, NIV, NCV). See D. W. Thomas, “The Meaning of חַטָּאת in Proverbs X.16,” JTS 15 (1964): 295-96.
