Amsal 26:1--27:27
Konteks26:1 Like snow in summer or rain in harvest,
so honor 1 is not fitting for a fool. 2
26:2 Like a fluttering bird or like a flying swallow,
so a curse without cause 3 does not come to rest. 4
26:3 A whip for the horse and a bridle for the donkey,
and a rod for the backs of fools! 5
26:4 Do not answer a fool according to his folly, 6
lest you yourself also be like him. 7
26:5 Answer a fool according to his folly, 8
lest he be wise in his own estimation. 9
26:6 Like cutting off the feet or drinking violence, 10
so is sending 11 a message by the hand of a fool. 12
26:7 Like legs that hang limp 13 from the lame,
so 14 is a proverb 15 in the mouth of fools.
26:8 Like tying a stone in a sling, 16
so is giving honor to a fool.
26:9 Like a thorn 17 that goes into the hand of a drunkard,
so is a proverb in the mouth of a fool. 18
26:10 Like an archer who wounds at random, 19
so is the one who hires 20 a fool or hires any passer-by.
26:11 Like a dog that returns to its vomit, 21
so a fool repeats his folly. 22
26:12 Do you see 23 a man wise in his own eyes? 24
There is more hope for a fool 25 than for him.
26:13 The sluggard 26 says, “There is a lion in the road!
A lion in the streets!” 27
26:14 Like 28 a door that turns on its hinges, 29
so a sluggard turns 30 on his bed.
26:15 The sluggard plunges 31 his hand in the dish;
he is too lazy to bring it back to his mouth. 32
26:16 The sluggard is wiser in his own estimation 33
than seven people who respond with good sense. 34
26:17 Like one who grabs a wild dog by the ears, 35
so is the person passing by who becomes furious 36 over a quarrel not his own.
26:18 Like a madman 37 who shoots
firebrands and deadly arrows, 38
26:19 so is a person 39 who deceives his neighbor,
and says, “Was I not only joking?” 40
26:20 Where there is no wood, a fire goes out,
and where there is no gossip, 41 contention ceases. 42
26:21 Like charcoal is to burning coals, and wood to fire,
so is a contentious person 43 to kindle strife. 44
26:22 The words of a gossip are like delicious morsels;
they go down into a person’s innermost being. 45
26:23 Like a coating of glaze 46 over earthenware
are fervent 47 lips with an evil heart. 48
26:24 The one who hates others disguises 49 it with his lips,
but he stores up 50 deceit within him. 51
26:25 When 52 he speaks graciously, 53 do not believe him, 54
for there are seven 55 abominations 56 within him.
26:26 Though his 57 hatred may be concealed 58 by deceit,
his evil will be uncovered 59 in the assembly.
26:27 The one who digs a pit 60 will fall into it;
the one who rolls a stone – it will come back on him.
26:28 A lying tongue 61 hates those crushed by it,
and a flattering mouth works ruin. 62
27:1 Do not boast 63 about tomorrow; 64
for you do not know 65 what a day may bring forth.
27:2 Let another 66 praise you, and not your own mouth; 67
someone else, 68 and not your own lips.
27:3 A stone is heavy and sand is weighty,
but vexation 69 by a fool is more burdensome 70 than the two of them.
27:4 Wrath is cruel and anger is overwhelming, 71
but who can stand before jealousy? 72
than hidden 74 love.
27:6 Faithful 75 are the wounds of a friend,
but the kisses 76 of an enemy are excessive. 77
27:7 The one whose appetite 78 is satisfied loathes honey,
but to the hungry mouth 79 every bitter thing is sweet.
27:8 Like a bird that wanders 80 from its nest,
so is a person who wanders from his home. 81
27:9 Ointment and incense make the heart rejoice, 82
likewise the sweetness of one’s friend from sincere counsel. 83
27:10 Do not forsake your friend and your father’s friend,
and do not enter your brother’s house in the day of your disaster;
a neighbor nearby is better than a brother far away. 84
27:11 Be wise, my son, 85 and make my heart glad,
so that I may answer 86 anyone who taunts me. 87
27:12 A shrewd person sees danger and hides himself,
but the naive keep right on going 88 and suffer for it.
27:13 Take a man’s 89 garment when he has given security for a stranger,
and when he gives surety for a stranger, 90 hold him in pledge. 91
27:14 If someone blesses 92 his neighbor with a loud voice early in the morning, 93
it will be counted as a curse to him. 94
27:15 A continual dripping on a rainy day
and a contentious wife 95 are alike. 96
27:16 Whoever hides her hides the wind 97
or grasps 98 oil with his right hand. 99
27:17 As 100 iron sharpens 101 iron,
so a person 102 sharpens his friend. 103
27:18 The one who tends a fig tree 104 will eat its fruit, 105
and whoever takes care of 106 his master will be honored.
27:19 As in water the face is reflected as a face, 107
so a person’s heart 108 reflects the person.
27:20 As 109 Death and Destruction are never satisfied, 110
so the eyes of a person 111 are never satisfied. 112
27:21 As the crucible is for silver and the furnace is for gold, 113
so a person 114 is proved 115 by the praise he receives. 116
27:22 If you should pound 117 the fool in the mortar
among the grain 118 with the pestle,
his foolishness would not depart from him. 119
27:23 Pay careful attention to 120 the condition of your flocks, 121
give careful attention 122 to your herds,
27:24 for riches do not last 123 forever,
nor does a crown last 124 from generation to generation.
27:25 When the hay is removed and new grass appears,
and the grass from the hills is gathered in,
27:26 the lambs will be for your clothing,
and the goats will be for the price of a field. 125
27:27 And there will be enough goat’s milk for your food, 126
for the food of your household,
and for the sustenance 127 of your servant girls.
[26:1] 1 sn “Honor” in this passage probably means respect, external recognition of worth, accolades, advancement to high position, etc. All of these would be out of place with a fool; so the sage is warning against elevating or acclaiming those who are worthless. See also J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” VT 15 (1965): 271-79.
[26:1] 2 sn The first twelve verses of this chapter, Prov 26:1-12, are sometimes called “the Book of Fools” because they deal with the actions of fools.
[26:2] 3 tn Heb “causeless curse” (KJV similar) describes an undeserved curse (cf. NIV, NRSV). The Hebrew word translated “causeless” is the adverb from ָחנַן (khanan); it means “without cause; gratuitous.”
[26:2] sn This proverb is saying that a curse that is uttered will be powerless if that curse is undeserved. It was commonly believed in the ancient world that blessings and curses had power in themselves, that once spoken they were effectual. But scripture makes it clear that the power of a blessing or a curse depends on the power of the one behind it (e.g., Num 22:38; 23:8). A curse would only take effect if the one who declared it had the authority to do so, and he would only do that if the curse was deserved.
[26:2] 4 tc The MT has the negative with the verb “to enter; to come” to mean “will not come” (לֹא תָבֹא, lo’ tavo’). This is interpreted to mean “will not come to rest” or “will not come home.” Some commentators have taken the Qere reading of לוֹ (lo) instead, and read it as “will come home to him.” This is also a little difficult; but it gives the idea that an undeserved curse will come [back] to him [who gave it]. Just as a bird will fly around and eventually come home, so will the undeserved curse return on the one who gave it. This is plausible; but there is no referent for the suffix, making it syntactically difficult.
[26:3] 5 sn A fool must be disciplined by force like an animal – there is no reasoning. The fool is as difficult to manage as the donkey or horse.
[26:4] 6 sn One should not answer a fool’s foolish questions in line with the fool’s mode of reasoning (J. H. Greenstone, Proverbs, 274).
[26:4] 7 sn The person who descends to the level of a fool to argue with him only looks like a fool as well.
[26:5] 8 sn The apparent contradiction with the last verse has troubled commentators for some time. The Rabbis solved it by saying that v. 4 referred to secular things, but v. 5 referred to sacred or religious controversies. While this does not resolve the issue, it does give a sound application for the two verses together – in negligible issues one should just ignore the stupid person, but in issues that matter the fool must be dealt with, lest credence be given to what he says (W. G. Plaut, Proverbs, 266). The text presents two proverbs each of which presents an aspect of the whole truth. One should not lower himself to the level of the fool, but there are times when the lesser of two evils is to do so, other than let the fool gain confidence that he is a wise person or be considered wise by others. Paul, for example, talked like a “fool” to correct the foolish ideas of the Corinthians (2 Cor 11:16-17; 12:11).
[26:5] 9 tn Heb “in his own eyes” (so NAB, NASB, NIV).
[26:6] 10 sn Sending a messenger on a mission is like having another pair of feet. But if the messenger is a fool, this proverb says, not only does the sender not have an extra pair of feet – he cuts off the pair he has. It would not be simply that the message did not get through; it would get through incorrectly and be a setback! The other simile uses “violence,” a term for violent social wrongs and injustice. The metaphorical idea of “drinking” violence means suffering violence – it is one’s portion. So sending a fool on a mission will have injurious consequences.
[26:6] 11 tn The participle could be taken as the subject of the sentence: “the one who sends…cuts off…and drinks.”
[26:6] 12 sn The consequence is given in the first line and the cause in the second. It would be better not to send a message at all than to use a fool as messenger.
[26:7] 13 tn Heb “like the legs which hang down from the lame” (so NASB). The is דַּלְיוּ (dalyu), from דָּלַל (dalal, “to hang; to be low; to languish”) although the spelling of the form indicates it would be from דָּלָה (dalah, “to draw” [water]). The word indicates the uselessness of the legs – they are there but cannot be used. Luther gave the verse a fanciful but memorable rendering: “Like dancing to a cripple, so is a proverb in the mouth of the fool.”
[26:7] 14 tn The proverb does not begin with a כְּ (bet) preposition to indicate a simile; but the analogy within the verse makes it clear that the first line is the emblem. The conjunction vav then indicates the equation – “so.”
[26:7] 15 sn As C. H. Toy puts it, the fool is a “proverb-monger” (Proverbs [ICC], 474); he handles an aphorism about as well as a lame man can walk. The fool does not understand, has not implemented, and cannot explain the proverb. It is useless to him even though he repeats it.
[26:8] 16 tn The translation “like tying a stone in a sling” seems to make the most sense, even though the word for “sling” occurs only here.
[26:8] sn The point is that only someone who does not know how a sling works would do such a stupid thing (R. N. Whybray, Proverbs [CBC], 152). So to honor a fool would be absurd; it would be counterproductive, for he would still be a fool.
[26:9] 17 sn The picture is one of seizing a thornbush and having the thorn pierce the hand (עָלָה בְיַד־, ’alah vÿyad). A drunk does not know how to handle a thornbush because he cannot control his movements and so gets hurt (W. McKane, Proverbs [OTL], 599). C. H. Toy suggests that this rather means a half-crazy drunken man brandishing a stick (Proverbs [ICC], 475). In this regard cf. NLT “a thornbush brandished by a drunkard.”
[26:9] 18 sn A fool can read or speak a proverb but will be intellectually and spiritually unable to handle it; he will misapply it or misuse it in some way. In doing so he will reveal more of his folly. It is painful to hear fools try to use proverbs.
[26:10] 19 tn Heb “who wounds everyone” (so NASB). A similar rendering is given by ASV, NAB, NIV, NRSV, and NLT; it is the only one that makes sense out of a verse that most commentators consider hopelessly corrupt. That is not to say it is the correct rendering, only that it makes sense as a required negative statement in a proverb. The first line has רַב מְחוֹלֵל־כֹּל (rav mÿkholel-col). The first word, רַב (rav), can mean “archer,” “ master,” or “much.” The verb מְחוֹלֵל (mÿkholel) can mean “to wound” or “to bring forth.” The possibilities are: “a master performs [or, produces] all,” “a master injures all,” “an archer wounds all,” or “much produces all.” The line probably should be stating something negative, so the idea of an archer injuring or wounding people [at random] is preferable. An undisciplined hireling will have the same effect as an archer shooting at anything and everything (cf. NLT “an archer who shoots recklessly”).
[26:10] 20 tn The participle שֹׂכֵר (shokher) is rendered here according to its normal meaning “hires” or “pays wages to.” Other suggestions include “one who rewards a fool” (derived from the idea of wages) and “one who stops a fool” (from a similar word).
[26:11] 21 sn The simile is graphic and debasing (cf. 2 Peter 2:22).
[26:11] 22 sn The point is clear: Fools repeat their disgusting mistakes, or to put it another way, whenever we repeat our disgusting mistakes we are fools. The proverb is affirming that no matter how many times a fool is warned, he never learns.
[26:12] 23 tn The verse simply uses a perfect tense. The meaning of the verse would be the same if this were interpreted as an affirmation rather than as an interrogative. The first line calls such a person to one’s attention.
[26:12] 24 tn Heb “in his own eyes” (so NAB, NASB, NIV).
[26:12] sn The subject matter of the verse is the person who is wise in his own opinion. Self-conceit is actually part of the folly that the book of Proverbs criticizes; those who think they are wise even though they are not are impossible to help. For someone to think he is wise when he is not makes him a conceited ignoramus (W. G. Plaut, Proverbs, 268).
[26:12] 25 sn Previous passages in the book of Proverbs all but deny the possibility of hope for the fool. So this proverb is saying there is absolutely no hope for the self-conceited person, and there might be a slight hope for the fool – he may yet figure out that he really is a fool.
[26:13] 26 sn The Book of Fools covered vv. 1-12. This marks the beginning of what may be called the Book of Sluggards (vv. 13-16).
[26:13] 27 tn Heb “in the broad plazas”; NAB, NASB “in the square.” This proverb makes the same point as 22:13, namely, that the sluggard uses absurd excuses to get out of work. D. Kidner notes that in this situation the sluggard has probably convinced himself that he is a realist and not a lazy person (Proverbs [TOTC], 163).
[26:14] 28 tn The comparative “like” is not in the Hebrew text, but is supplied from context in the translation.
[26:14] 29 sn The sluggard is too lazy to get out of bed – although he would probably rationalize this by saying that he is not at his best in the morning. The humor of the verse is based on an analogy with a door – it moves back and forth on its hinges but goes nowhere. Like the door to the wall, the sluggard is “hinged” to his bed (e.g., Prov 6:9-10; 24:33).
[26:14] 30 tn The term “turns” is not in the Hebrew text, but is supplied in the translation from the parallelism.
[26:15] 31 tn Heb “buries” (so many English versions); KJV “hideth”; NAB “loses.”
[26:15] 32 sn The proverb is stating that the sluggard is too lazy to eat; this is essentially the same point made in 19:24 (see the note there).
[26:16] 33 tn Heb “in his eyes.” The lazy person thinks that he has life all figured out and has chosen the wise course of action – but he is simply lazy. J. H. Greenstone says, for example, “Much anti-intellectualism may be traced to such rationalization for laziness” (Proverbs, 269).
[26:16] 34 tn The term means “taste; judgment.” The related verb means “to taste; to perceive,” that is, “to examine by tasting,” or examine by experiencing (e.g., Ps 34:9). Here the idea is expressed with the participle in construct, “those returners [of] good sense,” those who answer tastefully, with discretion. Cf. NIV “who (+ can NRSV) answer discreetly.”
[26:17] 35 tn Heb “grabs the ears of a dog. The word “wild” has been supplied in the translation to make clear that these were not domesticated pets. CEV, to accomplish the same point, has “a mad dog,” but there is no indication of that in context.
[26:17] sn Someone who did this ran a serious risk of injury or harm. Dogs were not domestic pets in the ancient Near East; they were scavengers that ran in packs like jackals.
[26:17] 36 tn The word מִתְעַבֵּר (mit’abber) means “to put oneself in a fury” or “become furious” (BDB 720 s.v.). The Latin version apparently assumed the verb was עָרַב (’arav), for it has the sense of “meddle” (so also NAB, NASB, NIV, NRSV). However, the MT reading could easily fit the verse, referring to anyone passing by who gets furious over a fight that is not his.
[26:18] 37 tn The term כְּמִתְלַהְלֵהַּ (kÿmitlahleah) is the Hitpalpel participle of the quadriliteral verbal root לִהְלֵהַּ (lihleah), which means “to amaze; to startle” (BDB 529 s.v.). Here it functions as a substantive – the object of the preposition – and has the meaning of “madman” (cf. NRSV “maniac”). This is the only occurrence of the term.
[26:18] 38 tn Heb “arrows and death” (so KJV, NASB). This expression can be understood as a nominal hendiadys: “deadly arrows” (so NAB, NIV).
[26:19] 40 sn The subject of this proverb is not simply a deceiver, but one who does so out of jest, or at least who claims he was joking afterward. The participle מְשַׂחֵק has the idea of “laughing, mocking”; in this context it might convey the idea of “kidding” or “joking.” The point is that such practical joking is immature and often dangerous. To the foolish deceiver it might all seem like fun, like sport; but it can destroy people. One cannot trifle with dangerous weapons, or put them in irresponsible hands; likewise one cannot trifle with human relationships. W. G. Plaut notes, “The only worthwhile humor is that which laughs with, not at others” (Proverbs, 270).
[26:20] 41 sn Gossip (that is, the one who goes around whispering and slandering) fuels contention just as wood fuels a fire. The point of the proverb is to prevent contention – if one takes away the cause, contention will cease (e.g., 18:8).
[26:20] 42 tn Heb “becomes silent.”
[26:21] 43 sn Heb “a man of contentions”; NCV, NRSV, NLT “a quarrelsome person.” The expression focuses on the person who is contentious by nature. His quarreling is like piling fuel on a fire that would otherwise go out. This kind of person not only starts strife, but keeps it going.
[26:21] 44 tn The Pilpel infinitive construct לְחַרְחַר (lÿkharkhar) from חָרַר (kharar, “to be hot; to be scorched; to burn”) means “to kindle; to cause to flare up.”
[26:22] 45 tn The proverb is essentially the same as 18:8; it observes how appealing gossip is.
[26:23] 46 tn The traditional translation of “silver dross” (so KJV, ASV, NASB) never did make much sense because the parallel idea deals with hypocrisy – “fervent lips with an evil heart.” But silver dross would not be used over earthenware – instead it is discarded. Yet the MT clearly has “silver dross” (כֶּסֶף סִיגִים, kesef sigim). Ugaritic turned up a word spsg which means “glaze,” and this found a parallel in Hittite zapzaga[y]a. H. L. Ginsberg repointed the Hebrew text to k’sapsagim, “like glaze,” and this has been adopted by many commentators and recent English versions (e.g., NAB, NIV, NRSV, NLT). The final ם (mem) is then classified as enclitic. See, among others, K. L. Barker, “The Value of Ugaritic for Old Testament Studies,” BSac 133 (1976): 128-29.
[26:23] 47 tn The word translated “fervent” actually means “burning, glowing”; the LXX has “flattering lips” (as if from חָלַק [khalaq] rather than דָּלַק [dalaq]).
[26:23] 48 sn The analogy fits the second line very well. Glaze makes a vessel look beautiful and certainly different from the clay that it actually is. So is one who has evil intent (“heart”) but covers it with glowing speech.
[26:24] 49 tn The Niphal imperfect from נָכַר (nakhar) means “to act [or, treat] as a foreigner [or, stranger]; to misconstrue; to disguise.” The direct object (“it”) is not present in the Hebrew text but is implied. In this passage it means that the hater speaks what is “foreign” to his thought; in other words, he dissembles.
[26:24] 50 tn Or “places; puts; lays up” (cf. KJV, ASV, NASB).
[26:24] 51 tn Heb “within him” (so KJV, ASV) or “in his midst”; NAB “in his inmost being.”
[26:24] sn Hypocritical words may hide a wicked heart. The proverb makes an observation: One who in reality despises other people will often disguise that with what he says.
[26:25] 52 tn The particle כִּי (ki) is here interpreted with a temporal nuance. It is also possible that it could be read as concessive (so NIV, NLT “Though”).
[26:25] 53 tn The meaning of the rare Piel form of חָנַן (khanan) is “to make gracious; to make favorable.” The subject is קוֹלוֹ (qolo, “his voice”), a metonymy of cause for what he says. The idea is that what he says is very gracious in its content and its effect.
[26:25] 54 sn It may be that the placing of this proverb in this setting is designed to point out that the person speaking graciously is this wicked person who conceals an evil heart. Otherwise it may have in mind a person who has already proven untrustworthy but protests in order to conceal his plans. But even if that were not the connection, the proverb would still warn the disciple not to believe someone just because it sounded wonderful. It will take great discernment to know if there is sincerity behind the person’s words.
[26:25] 55 sn The number “seven” is used in scripture as the complete number. In this passage it is not intended to be literally seven; rather, the expression means that there is complete or total abomination in his heart. Cf. TEV “his heart is filled to the brim with hate.”
[26:25] 56 sn “Abomination” means something that is loathed. This is a description applied by the writer, for the hypocritical person would not refer to his plans this way.
[26:26] 57 tn The referent is apparently the individual of vv. 24-25.
[26:26] 58 tn The form תִּכַּסֶּה (tikkasseh) is the Hitpael imperfect (with assimilation); it is probably passive, meaning “is concealed,” although it could mean “conceals itself” (naturally). Since the proverb uses antithetical parallelism, an imperfect tense nuance of possibility (“may be concealed”) works well here (cf. NIV, NLT).
[26:26] 59 sn The Hebrew verb means “to uncover,” here in the sense of “to reveal; to make known; to expose.” The verse is promising that the evil the person has done will be exposed publicly. The common belief that righteousness will ultimately triumph informs this saying.
[26:27] 60 sn The verse is teaching talionic justice (“an eye for an eye,” etc.), and so the activities described should be interpreted as evil in their intent. “Digging a pit” would mean laying a trap for someone (the figure of speech would be a metonymy of cause for the effect of ruining someone, if an actual pit is being dug; the figure would be hypocatastasis if digging a pit is being compared to laying a trap, but no pit is being dug). Likewise, “rolling a stone” on someone means to destroy that individual.
[26:28] 61 tn Heb “the tongue of deception.” The subject matter of this proverb is deceptive speech. The “tongue of deception” (using a metonymy of cause with an attributive genitive) means that what is said is false. Likewise the “smooth mouth” means that what is said is smooth, flattering.
[26:28] 62 sn The verse makes it clear that only pain and ruin can come from deception. The statement that the lying tongue “hates those crushed by it” suggests that the sentiments of hatred help the deceiver justify what he says about people. The ruin that he brings is probably on other people, but it could also be taken to include his own ruin.
[27:1] 63 tn The form אַל־תִּתְהַלֵּל (’al-tithallel) is the Hitpael jussive negated; it is from the common verb “to praise,” and so in this setting means “to praise oneself” or “to boast.”
[27:1] sn The verse rules out one’s overconfident sense of ability to control the future. No one can presume on the future.
[27:1] 64 sn The word “tomorrow” is a metonymy of subject, meaning what will be done tomorrow, or in the future in general.
[27:1] 65 sn The expression “you do not know” balances the presumption of the first line, reminding the disciple of his ignorance and therefore his need for humility (e.g., Matt 6:34; Luke 12:20; Jas 4:13-16).
[27:2] 66 tn Heb “a stranger.” This does not necessarily refer to a non-Israelite, as has been demonstrated before in the book of Proverbs, but these are people outside the familiar and accepted circles. The point is that such a person would be objective in speaking about your abilities and accomplishments.
[27:2] 67 sn “Mouth” and “lips” are metonymies of cause; they mean “what is said.” People should try to avoid praising themselves. Self praise can easily become a form of pride, even if it begins with trivial things. It does not establish a reputation; reputation comes from what others think about you.
[27:2] 68 tn “a foreigner”; KJV, ASV, NASB, NRSV “a stranger.”
[27:3] 69 tn The subject matter is the vexation produced by a fool. The term כַּעַס (ca’as) means “vexation” (ASV); provocation” (NAB, NASB, NIV, NRSV); “anger” (KJV “wrath”) and usually refers to undeserved treatment. Cf. NLT “the resentment caused by a fool.”
[27:3] sn The same noun is used in 1 Sam 1:6, 16 for the “provocation” given to Hannah by Peninnah for being barren.
[27:3] 70 sn The contrast is made between dealing with the vexation of a fool and physical labor (moving stones and sand). More tiring is the vexation of a fool, for the mental and emotional effort it takes to deal with it is more draining than physical labor. It is, in the sense of this passage, almost unbearable.
[27:4] 71 tn Heb “fierceness of wrath and outpouring [= flood] of anger.” A number of English versions use “flood” here (e.g., NASB, NCV, NLT).
[27:4] 72 tn The Hebrew term translated “jealousy” here probably has the negative sense of “envy” rather than the positive sense of “zeal.” It is a raging emotion (like “anger” and “wrath,” this word has nuances of heat, intensity) that defies reason at times and can be destructive like a consuming fire (e.g., 6:32-35; Song 8:6-7). The rhetorical question is intended to affirm that no one can survive a jealous rage. (Whether one is the subject who is jealous or the object of the jealousy of someone else is not so clear.)
[27:5] 73 tn Heb “revealed” or “uncovered” (Pual participle from גָּלָה, galah). This would specify the reproof or rebuke as direct, honest, and frank, whether it was coming from a friend or an enemy.
[27:5] 74 tn The Hebrew term translated “hidden” (a Pual participle from סָתַר, satar) refers to a love that is carefully concealed; this is contrasted with the open rebuke in the first line. What is described, then, is someone too timid, too afraid, or not trusting enough to admit that reproof is a genuine part of love (W. McKane, Proverbs [OTL], 610). It is a love that is not expressed in proper concern for the one loved. See also, e.g., 28:23 and 29:3.
[27:6] 75 tn The Niphal participle of אָמַן (’aman) means “faithful; reliable; sure; trustworthy.” The word indicates that the wounds from a friend “can be trusted” (so NIV, NCV) because they are meant to correct and not to destroy (e.g., 25:12; Deut 7:9; Job 12:20).
[27:6] 76 sn “Kisses” probably represents a metonymy of adjunct; the term describes any expressions or indications of affection. But coming from an enemy, they will be insincere – as indicated by their excessive number.
[27:6] 77 tn The form is נַעְתָּרוֹת (na’tarot), the Niphal participle of עָתַר (’atar, “to be abundant”). Contemporary translations render this rare form in a number of different ways: “deceitful” (NASB, NKJV); “profuse” (NRSV); “many” (NLT). But the idea of “excessive” or “numerous” fits very well. The kisses of an enemy cannot be trusted, no matter how often they are presented.
[27:7] 78 tn Traditionally, “soul” (so KJV, ASV). The Hebrew text uses נֶפֶשׁ (nefesh) here for the subject – the full appetite [“soul”]. The word refers to the whole person with all his appetites. Here its primary reference is to eating, but it has a wider application than that – possession, experience, education, and the like.
[27:7] 79 tn Here the term נֶפֶשׁ (nefesh, traditionally, “soul”) is used again, now in contrast to describe the “hungry appetite” (cf. NRSV “ravenous appetite”), although “hungry mouth” might be more idiomatic for the idea. Those whose needs are great are more appreciative of things than those who are satisfied. The needy will be delighted even with bitter things.
[27:8] 80 tn The form נוֹדֶדֶת (nodedet) is the Qal participle from נָדַד (nadad), “to wander; to stray; to flutter; to retreat; to depart”; cf. NIV, NRSV, NLT “strays.” It will be directly paralleled with the masculine participle in the second colon.
[27:8] 81 tn Heb “place” (so KJV, ASV); most other English versions translate as “home.”
[27:8] sn The reason for the wandering from the nest/place is not given, but it could be because of exile, eviction, business, or irresponsible actions. The saying may be generally observing that those who wander lack the security of their home and cannot contribute to their community (e.g., the massive movement of refugees). It could be portraying the unhappy plight of the wanderer without condemning him over the reason for the flight.
[27:9] 82 sn The first line of the proverb provides the emblem to the parallel point. The emblem is the joy that anointing oil (ointment) and incense bring, and the point is the value of the advice of a friend.
[27:9] 83 tn Some think the MT is unintelligible as it stands: “The sweetness of his friend from the counsel of the soul.” The Latin version has “the soul is sweetened by the good counsels of a friend.” D. W. Thomas suggests, “counsels of a friend make sweet the soul” (“Notes on Some Passages in the Book of Proverbs,” VT 15 [1965]: 275). G. R. Driver suggests, “the counsel of a friend is sweeter than one’s own advice” (literally, “more than the counsel of the soul”). He also suggests “more than of fragrant wood.” See G. R. Driver, “Hebrew Notes,” ZAW 52 (1934): 54; idem, “Suggestions and Objections,” ZAW 55 (1937): 69-70. The LXX reads “and the soul is rent by misfortunes.” The MT, for want of better or more convincing readings, may be interpreted to mean something like “[Just as] ointment and incense brings joy to the heart, [so] the sweetness of one’s friend [comes] from his sincere counsel.”
[27:10] 84 sn The meaning of the verse is very difficult, although the translation is rather straightforward. It may simply be saying that people should retain family relationships but will discover that a friend who is available is better than a relative who is not. But C. H. Toy thinks that the verse is made up of three lines that have no connection: 10a instructs people to maintain relationships, 10b says not to go to a brother’s house [only?] when disaster strikes, and 10c observes that a nearby friend is better than a far-away relative. C. H. Toy suggests a connection may have been there, but has been lost (Proverbs [ICC], 485-86). The conflict between 17:17 and 10b may be another example of presenting two sides of the issue, a fairly frequent occurrence in the book of Proverbs.
[27:11] 85 tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes.
[27:11] 86 tn The verb is the cohortative of שׁוּב (shuv); after the two imperatives that provide the instruction, this form with the vav will indicate the purpose or result (indirect volitive sequence).
[27:11] 87 sn The expression anyone who taunts me refers to those who would reproach or treat the sage with contempt, condemning him as a poor teacher. Teachers are often criticized for the faults and weaknesses of their students; but any teacher criticized that way takes pleasure in pointing to those who have learned as proof that he has not labored in vain (e.g., 1 Thess 2:19-20; 3:8).
[27:12] 88 tn Heb “go on”; the word “right” is supplied in the translation to clarify the meaning: The naive person, oblivious to impending danger, meets it head on.
[27:13] 89 tn Heb “his garment.”
[27:13] 90 tn Or “for a strange (= adulterous) woman.” Cf. KJV, ASV, NASB, NLT; NIV “a wayward woman.”
[27:13] 91 tn This proverb is virtually identical to 20:16.
[27:14] 92 tn The verse begins with the Piel participle from בָּרַךְ (barach). It could be taken as the subject, with the resulting translation: “Blessing…will be counted as a curse.” However, that would be rather awkward. So it is preferable to take the first line as the condition (“if someone blesses”) and the second as the consequence (“[then] it will be counted”).
[27:14] 93 tn Heb “rising early in the morning” (so KJV, ASV). The infinitive explains the verb “bless,” giving the circumstances of its action. The individual rises early to give his blessing.
[27:14] 94 sn The point of the proverb is that loud and untimely greetings are not appreciated. What was given as a “blessing” will be considered a “curse” – the two words being antonyms. The proverb makes the point that how, when, and why they say what they say is important too (D. Kidner, Proverbs [TOTC], 166).
[27:15] 95 tn Heb “a wife of contentions” (an attributive genitive). Cf. NAB, NIV “a quarrelsome wife”; NLT “a nagging wife.”
[27:15] 96 tn The form נִשְׁתָּוָה (nishtavah) is classified by BDB as a Nitpael perfect from the root שָׁוָה (shavah, “to be like; to resemble”; BDB 1001 s.v. I שָׁוָה). The form also has metathesis before the sibilant. The LXX interprets it as “Drops drive a man out of his house on a wintry day; so a railing woman also drives him out of his own house.”
[27:16] 97 tn The participle and verb both are from the root צָפַן (tsafan, “to hide”). This combination could be translated “hiding her is [like] hiding the wind.”
[27:16] sn A contentious woman is uncontrollable. The wind can gust at any moment; so too the contentious woman can nag or complain without warning. If anyone can hide the wind he can hide her.
[27:16] 98 sn The verb is the Qal imperfect of קָרָא (qara’); BDB 895 s.v. 5.b defines it here as “call for = demand, require,” but acknowledge that it is probably corrupt. R. B. Y. Scott interprets it to mean “grasping” oil in the hand, an expression he compares to the modern “butterfingers” (Proverbs, Ecclesiastes [AB], 163). Others have interpreted it to mean “betrays” – “ointment of his right hand betrays itself,” meaning its smell persists. However, the connection to the proverb does not seem obvious with that interpretation.
[27:16] 99 tc The LXX took an etymologizing approach to the whole verse and translated it “the north wind is a severe wind, but by its name is termed auspicious.” In this rendering the Hebrew text’s “oil” became “its name,” “right hand” became “auspicious,” and “grasp” became “called.”
[27:17] 100 tn The term “as” is not in the Hebrew text, but is supplied in the translation to clarify the comparison.
[27:17] 101 tn BDB classifies the verb in the first colon as a Qal apocopated jussive of I חָדָה (khadah, “to grow sharp”; BDB 292 s.v.), and the verb in the second half of the verse (יַחַד, yakhad) as a Hiphil apocopated jussive. The difference would be: “let iron by means of iron grow sharp, and let a man sharpen the countenance of his friend.” But it makes more sense to take them both as Hiphil forms, the first being in pause. Other suggestions have been put forward for the meaning of the word, but the verb “sharpens” fits the context the best, and is followed by most English versions. The verb may be a shortened form of the imperfect rather than a jussive.
[27:17] 102 tn Heb “and a man,” although the context does not indicate this should be limited to males only.
[27:17] 103 tn Heb “sharpens the face of his friend.” The use of the word “face” (cf. KJV, ASV “countenance”) would here emphasize that it is the personality or character that is being sharpened. Constructive criticism sharpens character. Use of the wits in interaction that makes two people sharp as a razor (W. McKane, Proverbs [OTL], 615); another example, from the Talmud, is that of two students sharpening each other in the study of the Torah (b. Ta’anit 7a).
[27:18] 104 sn Tending fig trees requires closer attention than other plants; so the point here would be the diligent care that is required.
[27:18] 105 sn The principle is established in the first line with the emblem: Those who faithfully serve will be rewarded in kind. The second half of the proverb makes the point from this illustration.
[27:18] 106 sn The Hebrew participle translated “takes care of” (שֹׁמֵר, shomer) describes a careful watching over or looking after, a meticulous service, anticipating the needs and safeguarding the charge. Such a servant need not worry about his efforts going unrecognized and unrewarded (e.g., Prov 22:29; 2 Tim 2:6, 15).
[27:19] 107 tn The verse is somewhat cryptic and so has prompted many readings. The first line in the MT has “As water the face to the face.” The simplest and most probable interpretation is that clear water gives a reflection of the face (cf. NASB, NIV, NRSV, NLT). One creative but unconvincing suggestion is that of L. Kopf, who suggests the idea is “water of face” (a construct) and that it means shame or modesty, i.e., a face is not really human without shame, and a man without a heart is not human (“Arabische Etymologien und Parallelen zum Bibelwörterbuch,” VT 9 [1959]: 260-61).
[27:19] 108 tn The second line has “so the heart of a man to a man” (cf. KJV, ASV). The present translation (along with many English versions) supplies “reflects” as a verb in the second line to emphasize the parallelism.
[27:19] sn In the parallelism this statement means that a person’s heart is the true reflection of that person. It is in looking at the heart, the will, the choices, the loves, the decisions, the attitudes, that people come to self-awareness.
[27:20] 109 tn The term “as” is not in the Hebrew text, but is supplied in the translation in light of the analogy.
[27:20] 110 sn Countless generations of people have gone into the world below; yet “death” is never satisfied – it always takes more. The line personifies Death and Destruction. It forms the emblem in the parallelism.
[27:20] 111 tn Heb “eyes of a man.” This expression refers to the desires – what the individual looks longingly on. Ecclesiastes Rabbah 1:34 (one of the rabbinic Midrashim) says, “No man dies and has one-half of what he wanted.”
[27:20] 112 tc The LXX contains a scribal addition: “He who fixes his eye is an abomination to the
[27:21] 113 sn Once again this proverb uses emblematic parallelism. The crucible and the furnace are used to refine and thus reveal the pure metals. The analogy is that praise will reveal the person because others will examine and evaluate what an individual has done in order to make the public acclamation.
[27:21] 114 tn Heb “and a man,” but the context does not indicate this is limited only to males.
[27:21] 115 tn The verb “is proved” was supplied in the translation in view of the analogy. Many English versions supply “tested” for the same reason.
[27:21] sn The proverb is saying that public praise is usually a good measure of the qualities and contributions of a person. The other side of it is that righteousness is often denounced, but the proverb is not addressing everything that people say.
[27:21] 116 tn Heb “by [the] praise of him.” The pronominal suffix is an objective genitive, meaning “the praise about him” (= “the praise he receives”). Some commentators would take the suffix as a subjective genitive, meaning “the praise he gives”; this would mean people stand revealed by what they praise (D. Kidner, Proverbs [TOTC], 168). That does not seem to work as well with the emblem of the first line which indicates being tested. The LXX adds a couplet: “The heart of the transgressor seeks evil; but the upright heart seeks knowledge.”
[27:22] 117 tn The verb means “to pound” in a mortar with a pestle (cf. NRSV “Crush”; NLT “grind”). The imperfect is in a conditional clause, an unreal, hypothetical condition to make the point.
[27:22] 118 tn The Hebrew term רִיפוֹת (rifot) refers to some kind of grain spread out to dry and then pounded. It may refer to barley groats (coarsely ground barley), but others have suggested the term means “cheeses” (BDB 937 s.v.). Most English versions have “grain” without being more specific; NAB “grits.”
[27:22] 119 tn The LXX contains this paraphrase: “If you scourge a fool in the assembly, dishonoring him, you would not remove his folly.” This removes the imagery of mortar and pestle from the verse. Using the analogy of pounding something in a mortar, the proverb is saying even if a fool was pounded or pulverized, meaning severe physical punishment, his folly would not leave him – it is too ingrained in his nature.
[27:23] 120 tn The sentence uses the infinitive absolute and the imperfect from יָדַע (yada’, “to know”). The imperfect here has been given the obligatory nuance, “you must know,” and that has to be intensified with the infinitive.
[27:23] 121 tn Heb “the faces of your flock.”
[27:23] 122 tn The idiom is “place [it on] your heart” or “take to heart.” Cf. NLT “put your heart into.”
[27:23] sn The care of the flock must become the main focus of the will, for it is the livelihood. So v. 23 forms the main instruction of this lengthy proverb (vv. 23-27).
[27:24] 123 tn Heb “riches are not forever” (so KJV, NASB); TEV “wealth is not permanent.” The term “last” is supplied in the translation for clarity.
[27:24] 124 tn The conjunction and the particle indicate that the same nuance continues here in the second colon, and so “last” has been supplied here as well.
[27:26] 125 sn Verse 25 is the protasis and v. 26 the apodosis. The two verses say that when the harvest is taken in, then the grass will grow, and they can sell and use their livestock. The lambs will provide clothing, and the goats when sold will pay for land.
[27:27] 126 sn This part of the proverb shows the proper interplay between human labor and divine provision. It teaches people to take care of what they have because it will not last forever.
[27:27] 127 tn Heb “life”; KJV, NAB “maintenance”; NRSV “nourishment.”
