Amsal 17:2-4

17:2 A servant who acts wisely ¹  will rule

over ²  an heir ³  who behaves shamefully, ⁴ 

and will share the inheritance along with the relatives. ⁵ 

17:3 The crucible ⁶  is for refining ⁷  silver and the furnace ⁸  is for gold,

likewise ⁹  the Lord tests ¹⁰  hearts.

17:4 One who acts wickedly ¹¹  pays attention to evil counsel; ¹² 

a liar listens ¹³  to a malicious tongue. ¹⁴ 

[17:2]  ¹ sn The setting is in the ancient world where a servant rarely advanced beyond his or her station in life. But there are notable exceptions (e.g., Gen 15:3 where the possibility is mentioned, 1 Chr 2:35 where it changed through marriage, and 2 Sam 16:1-4; 19:24-30, with the story of Ziba the servant of Mephibosheth). This proverb focuses on a servant who is wise, one who uses all his abilities effectively – a Joseph figure.

[17:2]  ² sn The parallelism indicates that “ruling over” and “sharing in the inheritance” means that the disgraceful son will be disinherited.

[17:2]  ³ tn Heb “son.”

[17:2]  ⁴ tn The form מֵבִישׁ (mevish) is a Hiphil participle, modifying בֵן (ben). This original heir would then be one who caused shame or disgrace to the family, probably by showing a complete lack of wisdom in the choices he made.

[17:2]  ⁵ tn Heb “in the midst of the brothers”; NIV “as one of the brothers.”

[17:3]  ⁶ sn The noun מַצְרֵף (matsref) means “a place or instrument for refining” (cf. ASV, NASB “the refining pot”). The related verb, which means “to melt, refine, smelt,” is used in scripture literally for refining and figuratively for the Lord’s purifying and cleansing and testing people.

[17:3]  ⁷ tn The term “refining” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.

[17:3]  ⁸ sn The term כּוּר (cur) describes a “furnace” or “smelting pot.” It can be used figuratively for the beneficial side of affliction (Isa 48:10).

[17:3]  ⁹ tn Heb “and.” Most English versions treat this as an adversative (“but”).

[17:3]  ¹⁰ sn The participle בֹּחֵן (bokhen, “tests”) in this emblematic parallelism takes on the connotations of the crucible and the furnace. When the Lord “tests” human hearts, the test, whatever form it takes, is designed to improve the value of the one being tested. Evil and folly will be removed when such testing takes place.

[17:4]  ¹¹ tn The Hiphil participle מֵרַע (mera’) indicates one who is a doer of evil. The line affirms that a person of this nature will eagerly listen to evil talk – it is part of his nature.

[17:4]  ¹² tn Heb “to the lip of evil”; ASV, NAB, NASB, NRSV “wicked lips.” The term “lip” is a metonymy of cause for speech (what is said); the term “evil” is an attributive genitive. The same will be true in the parallel line where the expression “to the tongue of destruction” (NASB “a destructive tongue”) means things that are said that destroy others.

[17:4]  ¹³ tc The verb מֵזִין (mezin) is from זִין (zir, “to feed”); therefore, the suggested emendation is to take it from אֹזֶן (’ozen, “ear”) as a denominative verb, “to give ear; to listen to.” Two Hebrew mss have this variant.

[17:4]  ¹⁴ sn Wicked, self-serving people find destructive speech appealing. They should be rebuked and not tolerated (Lev 19:17).