Amsal 10:28

10:28 The hope ¹  of the righteous is joy,

but the expectation of the wicked will remain unfulfilled. ² 

Amsal 12:20

12:20 Deceit is in the heart of those who plot evil, ³ 

but those who promote peace ⁴  have joy.

Amsal 14:13

14:13 Even in laughter the heart may ache, ⁵ 

and the end ⁶  of joy may be ⁷  grief.

Amsal 15:21

15:21 Folly is a joy to one who lacks sense, ⁸ 

but one who has understanding ⁹  follows an upright course. ¹⁰ 

Amsal 15:23

15:23 A person has joy ¹¹  in giving an appropriate answer, ¹² 

and a word at the right time ¹³  – how good it is!

Amsal 21:15

21:15 Doing ¹⁴  justice brings ¹⁵  joy to the righteous

and terror ¹⁶  to those who do evil.

Amsal 21:17

21:17 The one who loves ¹⁷  pleasure ¹⁸  will be ¹⁹  a poor person; ²⁰ 

whoever loves wine and anointing oil ²¹  will not be rich.

[10:28]  ¹ sn This proverb contrasts the hopes of the righteous and the wicked. The righteous will see their hopes fulfilled. The saying is concerned with God’s justice. The words תּוֹחֶלֶת (tokhelet, from יָחַל, yakhal) and תִּקְוַת (tiqvat, from קָוָה, qavah) are synonyms, both emphasizing eager expectations, longings, waiting in hope.

[10:28]  ² tn Heb “will perish”; NAB “comes to nought.”

[12:20]  ³ 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]  ⁴ 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).

[14:13]  ⁵ 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]  ⁶ tn Heb “and its end, joy, is grief.” The suffix may be regarded as an Aramaism, a proleptic suffix referring to “joy.”

[14:13]  ⁷ tn The phrase “may be” is not in the Hebrew but is supplied from the parallelism, which features an imperfect of possibility.

[15:21]  ⁸ 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]  ⁹ tn Heb “a man of understanding” (so KJV, NIV); NLT “a sensible person.”

[15:21]  ¹⁰ 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).

[15:23]  ¹¹ tn Heb “joy to the man” or “the man has joy.”

[15:23]  ¹² 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]  ¹³ 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.

[21:15]  ¹⁴ tn The Qal infinitive construct עֲשׂוֹת (’asot) functions as the subject of the sentence.

[21:15]  ¹⁵ tn The term “brings” is supplied in the translation; many English versions supply a simple copula (“is”).

[21:15]  ¹⁶ sn The noun means “terror (NAB, NASB, NIV), destruction (KJV, ASV), ruin (cf. NCV).” Its related verb means “be shattered, dismayed.” The idea of “dismay” (NRSV) or “terror” would make the better choice to contrast with “joy” in the first line, but “ruin” is also possible. Whenever justice prevails, whether in the courts or simply in society, the people who practice iniquity may be shaken into reality by fear (cf. CEV “crooks are terrified”).

[21:17]  ¹⁷ sn The participle “loves” (אֹהֵב, ’ohev) indicates in this context that more is involved than the enjoyment of pleasure, for which there is no problem. The proverb is looking at “love” in the sense of needing and choosing, an excessive or uncontrolled indulgence in pleasure.

[21:17]  ¹⁸ sn “Pleasure” is actually the Hebrew word “joy” (שִׂמְחָה, simkhah). It is a metonymy of effect, the cause being the good life that brings the joy. In the second colon, “wine” and “oil” would be metonymies of cause, the particular things in life that bring joy. Therefore the figures in the lines work together to give the complete picture.

[21:17]  ¹⁹ tn The phrase “will be” is supplied in the translation.

[21:17]  ²⁰ tn Heb “a man of poverty”; NRSV “will suffer want.”

[21:17]  ²¹ sn In elaborate feasts and celebrations the wine was for drinking but the oil was for anointing (cf. NAB, NCV “perfume”). Both of these characterize the luxurious life (e.g., Ps 23:5; 104:15; Amos 6:6).