Proverbs 12:1--14:35
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Context12:1 The one who loves discipline loves knowledge, 1
but the one who hates reproof is stupid. 2
12:2 A good person obtains favor from the Lord,
but the Lord 3 condemns a person with wicked schemes. 4
12:3 No one 5 can be established 6 through wickedness,
but a righteous root 7 cannot be moved.
12:4 A noble wife 8 is the crown 9 of her husband,
but the wife 10 who acts shamefully is like rottenness in his bones. 11
12:5 The plans 12 of the righteous are just;
the counsels of the wicked are deceitful. 13
12:6 The words of the wicked lie in wait 14 to shed innocent blood, 15
but the words 16 of the upright will deliver them.
12:7 The wicked are overthrown 17 and perish, 18
but the righteous household 19 will stand.
12:8 A person 20 is praised in accordance with 21 his wisdom,
but the one who has a twisted mind 22 is despised.
12:9 Better is a person of humble standing 23 who nevertheless has a servant, 24
than one who pretends to be somebody important 25 yet has no food.
12:10 A righteous person cares for 26 the life of his animal,
but even the most compassionate acts 27 of the wicked are cruel.
12:11 The one who works 28 his field will have plenty 29 of food,
but whoever chases daydreams 30 lacks wisdom. 31
12:12 The wicked person desires a stronghold, 32
but the righteous root 33 endures. 34
12:13 The evil person is ensnared 35 by the transgression of his speech, 36
but the righteous person escapes out of trouble. 37
12:14 A person will be satisfied with good from the fruit of his words, 38
and the work of his hands 39 will be rendered to 40 him.
12:15 The way of a fool 41 is right 42 in his own opinion, 43
but the one who listens to advice is wise. 44
12:16 A fool’s annoyance 45 is known at once, 46
but the prudent 47 overlooks 48 an insult.
12:17 The faithful witness 49 tells what is right, 50
but a false witness 51 speaks 52 deceit.
12:18 Speaking recklessly 53 is like the thrusts of a sword,
but the words 54 of the wise bring 55 healing. 56
12:19 The one who tells the truth 57 will endure forever,
but the one who lies 58 will last only for a moment. 59
12:20 Deceit is in the heart of those who plot evil, 60
but those who promote peace 61 have joy.
12:21 The righteous do not encounter 62 any harm, 63
but the wicked are filled with calamity. 64
12:22 The Lord 65 abhors a person who lies, 66
but those who deal truthfully 67 are his delight. 68
12:23 The shrewd person 69 conceals 70 knowledge,
but foolish people 71 publicize folly. 72
12:24 The diligent 73 person 74 will rule,
but the slothful 75 will become a slave. 76
12:25 Anxiety 77 in a person’s heart 78 weighs him down, 79
but an encouraging 80 word brings him joy. 81
12:26 The righteous person is cautious in his friendship, 82
but the way of the wicked leads them astray.
12:27 The lazy person does not roast 83 his prey,
but personal possessions 84 are precious to the diligent.
12:28 In the path of righteousness there is life,
but another path leads to death. 85
13:1 A wise son accepts 86 his father’s discipline, 87
but a scoffer 88 does not listen to rebuke.
13:2 From the fruit of his speech 89 a person eats good things, 90
but the faithless 91 desire 92 the fruit of violence. 93
13:3 The one who guards his words 94 guards his life,
but 95 whoever is talkative 96 will come to ruin. 97
13:4 The appetite 98 of the sluggard 99 craves 100 but gets nothing,
but the desire of the diligent will be abundantly satisfied. 101
13:5 The righteous person hates anything false, 102
but the wicked person acts in shameful disgrace. 103
13:6 Righteousness 104 guards the one who lives with integrity, 105
but wickedness 106 overthrows the sinner.
13:7 There is one who pretends to be rich 107 and yet has nothing;
another pretends to be poor 108 and yet possesses great wealth. 109
13:8 The ransom 110 of a person’s 111 life is his wealth,
but the poor person hears no threat. 112
13:9 The light 113 of the righteous shines brightly, 114
but the lamp 115 of the wicked goes out. 116
13:10 With pride 117 comes only 118 contention,
but wisdom is with the well-advised. 119
13:11 Wealth gained quickly 120 will dwindle away, 121
but the one who gathers it little by little 122 will become rich. 123
13:12 Hope 124 deferred 125 makes the heart sick, 126
but a longing fulfilled 127 is like 128 a tree of life.
13:13 The one who despises instruction 129 will pay the penalty, 130
but whoever esteems instruction 131 will 132 be rewarded. 133
13:14 Instruction 134 from the wise 135 is like 136 a life-giving fountain, 137
to turn 138 a person 139 from deadly snares. 140
13:15 Keen insight 141 wins 142 favor,
but the conduct 143 of the unfaithful is harsh. 144
13:16 Every shrewd 145 person acts with knowledge,
but a fool displays 146 his folly.
13:17 An unreliable 147 messenger falls 148 into trouble, 149
but a faithful envoy 150 brings 151 healing.
13:18 The one who neglects 152 discipline ends up in 153 poverty and shame,
but the one who accepts reproof is honored. 154
13:19 A desire fulfilled is sweet to the soul,
but fools abhor 155 turning away from evil.
13:20 The one who associates 156 with the wise grows wise,
but a companion of fools suffers harm. 157
13:21 Calamity 158 pursues sinners,
but prosperity rewards the righteous. 159
13:22 A benevolent 160 person leaves an inheritance 161 for his grandchildren, 162
but the wealth of a sinner is stored up for the righteous. 163
13:23 There is abundant food in the field 164 of the poor,
but it is swept away by injustice. 165
13:24 The one who spares his rod 166 hates 167 his child, 168
but the one who loves his child 169 is diligent 170 in disciplining 171 him.
13:25 The righteous has enough food to satisfy his appetite, 172
but the belly of the wicked lacks food. 173
14:1 Every wise woman 174 builds 175 her household, 176
but a foolish woman tears it down with her own hands.
14:2 The one who walks in his uprightness fears the Lord, 177
but the one who is perverted in his ways 178 despises him.
14:3 In 179 the speech 180 of a fool is a rod for his back, 181
but the words 182 of the wise protect them.
14:4 Where there are no oxen, the feeding trough is clean,
but an abundant harvest is produced by strong oxen. 183
14:5 A truthful witness 184 does not lie,
but a false witness 185 breathes out lies. 186
14:6 The scorner 187 seeks wisdom but finds none, 188
but understanding is easy 189 for a discerning person.
14:7 Leave the presence of a foolish person, 190
or 191 you will not understand 192 wise counsel. 193
14:8 The wisdom of the shrewd person 194 is to discern 195 his way,
but the folly of fools is deception. 196
14:9 Fools mock 197 at reparation, 198
but among the upright there is favor. 199
14:10 The heart knows its own bitterness, 200
and with its joy no one else 201 can share. 202
14:11 The household 203 of the wicked will be destroyed,
but the tent 204 of the upright will flourish.
14:12 There is a way that seems right to a person, 205
but its end is the way that leads to death. 206
14:13 Even in laughter the heart may ache, 207
and the end 208 of joy may be 209 grief.
14:14 The backslider 210 will be paid back 211 from his own ways,
but a good person will be rewarded 212 for his.
14:15 A naive person 213 believes everything,
but the shrewd person discerns his steps. 214
14:16 A wise person is cautious 215 and turns from evil,
but a fool throws off restraint 216 and is overconfident. 217
14:17 A person who has a quick temper 218 does foolish things,
and a person with crafty schemes 219 is hated. 220
14:18 The naive inherit 221 folly,
but the shrewd 222 are crowned 223 with knowledge.
14:19 Those who are evil will bow 224 before those who are good,
and the wicked will bow 225 at the gates 226 of the righteous.
14:20 A poor person is disliked 227 even by his neighbors,
but those who love the rich are many.
14:21 The one who despises his neighbor sins,
but whoever is kind to the needy is blessed.
14:22 Do not those who devise 228 evil go astray?
But those who plan good exhibit 229 faithful covenant love. 230
14:23 In all hard work 231 there is profit,
but merely talking about it 232 only brings 233 poverty. 234
14:24 The crown of the wise is their riches, 235
but the folly 236 of fools is folly.
14:25 A truthful witness 237 rescues lives, 238
but the one who breathes lies brings 239 deception. 240
14:26 In the fear of the Lord one has 241 strong confidence, 242
and it will be a refuge 243 for his children.
14:27 The fear of the Lord 244 is like 245 a life-giving fountain, 246
to turn 247 people 248 from deadly snares. 249
14:28 A king’s glory is 250 the abundance of people,
but the lack of subjects 251 is the ruin 252 of a ruler.
14:29 The one who is slow to anger has great understanding,
but the one who has a quick temper 253 exalts 254 folly.
14:30 A tranquil spirit 255 revives the body, 256
but envy 257 is rottenness to the bones. 258
14:31 The one who oppresses 259 the poor insults 260 his Creator,
but whoever shows favor 261 to the needy honors him.
14:32 The wicked will be thrown down in his trouble, 262
but the righteous have refuge 263 even in the threat of death. 264
14:33 Wisdom rests in the heart of the discerning;
it is known 265 even in the heart 266 of fools.
14:34 Righteousness exalts 267 a nation,
but sin is a disgrace 268 to any people.
14:35 The king shows favor 269 to a wise 270 servant,
but his wrath falls 271 on one who acts shamefully.
1 sn Those who wish to improve themselves must learn to accept correction; the fool hates/rejects any correction.
2 sn The word בָּעַר (ba’ar, “brutish; stupid”) normally describes dumb animals that lack intellectual sense. Here, it describes the moral fool who is not willing to learn from correction. He is like a dumb animal (so the term here functions as a hypocatastasis: implied comparison).
3 tn Heb “but he condemns”; the referent (the
4 tn Heb “a man of wicked plans.” The noun מְזִמּוֹת (mÿzimmot, “evil plans”) functions as an attributive genitive: “an evil-scheming man.” Cf. NASB “a man who devises evil”; NAB “the schemer.”
5 tn Heb “a man cannot be.”
6 tn The Niphal imperfect of כּוּן (cun, “to be established”) refers to finding permanent “security” (so NRSV, TEV, CEV) before God. Only righteousness can do that.
7 tn Heb “a root of righteousness.” The genitive צַדִּיקִים (tsadiqim, “righteousness”) functions as an attributive adjective. The figure “root” (שֹׁרֶשׁ, shoresh) stresses the security of the righteous; they are firmly planted and cannot be uprooted (cf. NLT “the godly have deep roots”). The righteous are often compared to a tree (e.g., 11:30; Ps 1:3; 92:13).
8 tn Heb “a wife of virtue”; NAB, NLT “a worthy wife.” This noble woman (אֵשֶׁת־חַיִל, ’shet-khayil) is the subject of Prov 31. She is a “virtuous woman” (cf. KJV), a capable woman of noble character. She is contrasted with the woman who is disgraceful (מְבִישָׁה, mÿvishah; “one who causes shame”) or who lowers his standing in the community.
9 sn The metaphor of the “crown” emphasizes that such a wife is a symbol of honor and glory.
10 tn Heb “she”; the referent (the wife) has been specified in the translation for clarity.
11 sn The simile means that the shameful acts of such a woman will eat away her husband’s strength and influence and destroy his happiness.
12 tn Heb “thoughts.” This term refers not just to random thoughts, however, but to what is planned or devised.
13 sn The plans of good people are directed toward what is right. Advice from the wicked, however, is deceitful and can only lead to trouble.
14 tn The infinitive construct אֱרָב (’erav, “to lie in wait”) expresses the purpose of their conversations. The idea of “lying in wait for blood” is an implied comparison (hypocatastasis): Their words are like an ambush intended to destroy (cf. NAB, NRSV “are a deadly ambush”). The words of the wicked are here personified.
15 tn Heb “for blood.” The term “blood” is a metonymy of effect, the cause being the person that they will attack and whose blood they will shed. After the construct “blood” is also an objective genitive.
16 tn Heb “mouth.” The term פֶּה (peh, “mouth”) is a metonymy of cause, signifying what the righteous say. The righteous can make a skillful defense against false accusations that are intended to destroy. The righteous, who have gained wisdom, can escape the traps set by the words of the wicked.
17 sn This proverb is about the stability of the righteous in times of trouble. The term “overthrown” might allude to Gen 19:21.
18 tn Heb “and they are not.”
19 tn Heb “the house of the righteous.” The genitive צַדִּיקִים (tsadiqim) functions as an attributive adjective: “righteous house.” The noun בֵּית (bet, “house”) functions as a synecdoche of container (= house) for the contents (= family, household; perhaps household possessions). Cf. NCV “a good person’s family”; NLT “the children of the godly.”
20 tn Heb “a man.”
21 tn Heb “to the mouth of.” This idiom means “according to” (BDB 805 s.v. פֶּה 6.b.(b); cf. KJV, NAB, NIV). The point is that praise is proportionate to wisdom.
22 tn Heb “crooked of heart”; cf. NAB, NLT “a warped mind” (NIV similar). The noun לֵב (lev, “heart”) is an attributive genitive. It functions as a metonymy of association for “mind; thoughts” (BDB 524 s.v. 3) and “will; volition” (BDB 524 s.v. 4). He does not perceive things as they are, so he makes all the wrong choices. His thinking is all wrong.
23 tn Heb “one who is lightly regarded.” The verb קָלָה (qalah) means “to be lightly esteemed; to be dishonored; to be degraded” (BDB 885 s.v.).
24 tn The meaning of the phrase וְעֶבֶד לוֹ (vÿ’eved lo) is ambiguous; the preposition is either possessive (“has a servant”) or a reflexive indirect object (“is a servant for himself”; cf. NAB, TEV). Several versions (LXX, Vulgate, Syriac) read “and yet has a servant.”
25 tn Heb “who feigns importance.” The term מְתַכַּבֵּד (mÿtakkabed, from כָּבֵד, caved, “to be weighty; to be honored; to be important”) is an example of the so-called “Hollywood” Hitpael which describes a person putting on an act (BDB 458 s.v. כָּבֵד Hitp.2).
sn This individual lives beyond his financial means in a vain show to impress other people and thus cannot afford to put food on the table.
26 tn Heb “knows”; NLT “concerned for the welfare of.” The righteous take care of animals, not just people.
27 tn Heb “but the mercies.” The additional words appear in the translation for the sake of clarification. The line can be interpreted in two ways: (1) when the wicked exhibit a kind act, they do it in a cruel way, or (2) even the kindest of their acts is cruel by all assessments, e.g., stuffing animals with food to fatten them for market – their “kindness” is driven by ulterior motives (J. H. Greenstone, Proverbs, 129).
28 sn In the biblical period agriculture was the most common occupation for the people; so “working a field” describes a substantial occupation, but also represents working in general. Diligent work, not get-rich-quick schemes, is the key to ensuring income.
29 tn Heb “will have his fill of” or “will be satisfied with.”
30 tn Heb “empty things” or “vain things.” The term רֵיקִים (reqim) refers to worthless pursuits in an effort to make money. The fact that the participle used is “chase after” shows how elusive these are. Cf. NIV “fantasies”; NCV “empty dreams”; TEV “useless projects.”
31 tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom (BDB 524 s.v. 3).
32 tn This line is difficult to interpret. BDB connects the term מְצוֹד (mÿtsod) to II מָצוֹד which means (1) “snare; hunting-net” and (2) what is caught: “prey” (BDB 844-45 s.v. II מָצוֹד). This would function as a metonymy of cause for what the net catches: the prey. Or it may be saying that the wicked get caught in their own net, that is, reap the consequences of their own sins. On the other hand, HALOT 622 connects מְצוֹד (mÿtsod) to II מְצוּדָה (mÿtsudah, “mountain stronghold”; cf. NAB “the stronghold of evil men will be demolished”). The LXX translated it as: “The desires of the wicked are evil.” The Syriac has: “The wicked desire to do evil.” The Latin expands it: “The desire of the wicked is a defense of the worst [things, or persons].” C. H. Toy suggests emending the text to read “wickedness is the net of bad men” (Proverbs [ICC], 250).
33 tn Heb “the root of righteousness.” The genitive צַדִּיקִים (tsadiqim, “righteousness”) functions as an attributive adjective. The wicked want what belongs to others, but the righteous continue to flourish.
34 tc The MT reads יִתֵּן (yitten, “gives,” from נָתַן [natan, “to give”]), and yields an awkward meaning: “the root of the righteous gives.” The LXX reads “the root of the righteous endures” (cf. NAB). This suggests a Hebrew Vorlage of אֵיתָן (’etan, “constant; continual”; HALOT 44-45 s.v. I אֵיתָן 2) which would involve the omission of א (alef) in the MT. The metaphor “root” (שֹׁרֶשׁ, shoresh) is often used in Proverbs for that which endures; so internal evidence supports the alternate tradition.
35 tc MT reads the noun מוֹקֵשׁ (moqesh, “bait; lure”). The LXX, Syriac and Tg. Prov 12:13 took it as a passive participle (“is ensnared”). The MT is the more difficult reading and so is preferred. The versions appear to be trying to clarify a difficult reading.
tn Heb “snare of a man.” The word “snare” is the figurative meaning of the noun מוֹקֵשׁ (“bait; lure” from יָקַשׁ [yaqash, “to lay a bait, or lure”]).
36 tn Heb “transgression of the lips.” The noun “lips” is a genitive of specification and it functions as a metonymy of cause for speech: sinful talk or sinning by talking. J. H. Greenstone suggests that this refers to litigation; the wicked attempt to involve the innocent (Proverbs, 131).
37 sn J. H. Greenstone suggests that when the wicked become involved in contradictions of testimony, the innocent is freed from the trouble. Another meaning would be that the wicked get themselves trapped by what they say, but the righteous avoid that (Proverbs, 131).
38 tn Heb “fruit of the lips.” The term “fruit” is the implied comparison, meaning what is produced; and “lips” is the metonymy of cause, referring to speech. Proper speech will result in good things.
39 tn Heb “the work of the hands of a man.”
40 tc The Kethib has the Qal imperfect, “will return” to him (cf. NASB); the Qere preserves a Hiphil imperfect, “he/one will restore/render” to him (cf. KJV, ASV). The Qere seems to suggest that someone (God or people) will reward him in kind. Since there is no expressed subject, it may be translated as a passive voice.
41 sn The way of a fool describes a headlong course of actions (“way” is an idiom for conduct) that is not abandoned even when wise advice is offered.
42 sn The fool believes that his own plans and ideas are perfect or “right” (יָשָׁר, yashar); he is satisfied with his own opinion.
43 tn Heb “in his own eyes.”
44 tn Or “a wise person listens to advice” (cf. NIV, NRSV, TEV, CEV, NLT).
45 tn Heb “The fool, at once his vexation is known.” This rhetorically emphatic construction uses an independent nominative absolute, which is then followed by the formal subject with a suffix. The construction focuses attention on “the fool,” then states what is to be said about him.
46 tn Heb “on the day” or “the same day.”
sn The fool is impatient and unwise, and so flares up immediately when anything bothers him. W. McKane says that the fool’s reaction is “like an injured animal and so his opponent knows that he has been wounded” (Proverbs [OTL], 442).
47 tn Heb “shrewd.”
48 tn Heb “covers.” The verb כָּסָה (casah) means “covers” in the sense of ignores or bides his time. The point is not that he does not respond at all, but that he is shrewd enough to handle the criticism or insult in the best way – not instinctively and irrationally.
49 tn The text has “he pours out faithfully”; the word rendered “faithfully” or “reliably” (אֱמוּנָה, ’emunah) is used frequently for giving testimony in court, and so here the subject matter is the reliable witness.
50 tn Heb “righteousness.”
51 tn Heb “witness of falsehoods.” The genitive noun functions attributively, and the plural form depicts habitual action or moral characteristic. This describes a person who habitually lies. A false witness cannot be counted on to help the cause of justice.
52 tn The term “speaks” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
53 tn The term בּוֹטֶה (boteh) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4; Num 30:7).
54 tn Heb “the tongue” (so NAB, NIV, NRSV). The term לָשׁוֹן (lashon, “tongue”) functions as a metonymy of cause for what is said.
55 tn The term “brings” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
56 sn Healing is a metonymy of effect. Healing words are the opposite of the cutting, irresponsible words. What the wise say is faithful and true, gentle and kind, uplifting and encouraging; so their words bring healing.
57 tn Heb “a lip of truth.” The genitive אֱמֶת (’emet, “truth”) functions as an attributive adjective: “truthful lip.” The term שְׂפַת (sÿfat, “lip”) functions as a synecdoche of part (= lip) for the whole (= person): “truthful person.” The contrast is between “the lip of truth” and the “tongue of lying.”
58 tn Heb “a tongue of deceit.” The genitive שָׁקֶר (shaqer, “deceit”) functions as an attributive genitive. The noun לָשׁוֹן (lashon, “tongue”) functions as a synecdoche of part (= tongue) for the whole (= person): “lying person.”
59 tn Heb “while I would twinkle.” This expression is an idiom meaning “only for a moment.” The twinkling of the eye, the slightest movement, signals the brevity of the life of a lie (hyperbole). But truth will be established (תִּכּוֹן, tikon), that is, be made firm and endure.
60 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.
61 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).
62 tn Heb “is not allowed to meet to the righteous.”
63 tn Heb “all calamity.” The proper nuance of אָוֶן (’aven) is debated. It is normally understood metonymically (effect) as “harm; trouble,” that is, the result/effect of wickedness (e.g., Gen 50:20). Rashi, a Jewish scholar who lived
64 tn The expression רָע מָלְאוּ (malÿ’u ra’, “to be full of evil”) means (1) the wicked do much evil or (2) the wicked experience much calamity (cf. NAB, NIV, NRSV, NLT).
65 tn Heb “an abomination of the
66 tn Heb “lips of lying.” The genitive שָׁקֶר (shaqer, “lying”) functions as an attributive genitive: “lying lips.” The term “lips” functions as a synecdoche of part (= lips) for the whole (= person): “a liar.”
67 tn Heb “but doers of truthfulness.” The term “truthfulness” is an objective genitive, meaning: “those who practice truth” or “those who act in good faith.” Their words and works are reliable.
68 sn The contrast between “delight/pleasure” and “abomination” is emphatic. What pleases the
69 tn Heb “a shrewd man” (so NAB); KJV, NIV “a prudent man”; NRSV “One who is clever.”
sn A shrewd person knows how to use knowledge wisely, and restrains himself from revealing all he knows.
70 sn The term כֹּסֶה (koseh, “covers; hides”) does not mean that he never shares his knowledge, but discerns when it is and is not appropriate to speak.
71 tn Heb “the heart of fools.” The term לֵב (lev, “heart”) functions as a synecdoche of part (= heart) for the whole (= person): “foolish people.” This type of fool despises correction and instruction. His intent is to proclaim all that he does – which is folly. W. McKane says that the more one speaks, the less likely he is able to speak effectively (Proverbs [OTL], 422). Cf. TEV “stupid people advertise their ignorance”; NLT “fools broadcast their folly.”
72 sn The noun אִוֶּלֶת (’ivvelet, “foolishness; folly”) is the antithesis of perception and understanding. It is related to the noun אֱוִּיל (’evvil, “fool”), one who is morally bad because he despises wisdom and discipline, mocks at guilt, is licentious and quarrelsome, and is almost impossible to rebuke.
73 tn The term חָרַץ (kharats, “diligent”) means (1) literally: “to cut; to sharpen,” (2) figurative: “to decide” and “to be diligent. It is used figuratively in Proverbs for diligence. The semantic development of the figure may be understood thus: “cut, sharpen” leads to “act decisively” which leads to “be diligent.” By their diligent work they succeed to management. The diligent rise to the top, while the lazy sink to the bottom.
74 tn Heb “the hand of the diligent.” The term “hand” is a synecdoche of part (= hand) for the whole (= person): diligent person. The hand is emphasized because it is the instrument of physical labor; it signifies the actions and the industry of a diligent person – what his hand does.
75 tn Heb “deceitful.” The term refers to one who is not diligent; this person tries to deceive his master about his work, which he has neglected.
76 tn Heb “will be for slave labor.” The term מַס (mas, “slave labor”) refers to a person forced into labor from slavery.
77 tn The word “anxiety” (דְּאָגָה, dÿ’agah) combines anxiety and fear – anxious fear (e.g., Jer 49:23; Ezek 4:16); and for the verb (e.g., Ps 38:18; Jer 17:8).
78 tn Heb “the heart of a man.”
79 tn Heb “bows it [= his heart] down.” Anxiety weighs heavily on the heart, causing depression. The spirit is brought low.
80 tn Heb “good.” The Hebrew word “good” (טוֹב, tov) refers to what is beneficial for life, promotes life, creates life or protects life. The “good word” here would include encouragement, kindness, and insight – the person needs to regain the proper perspective on life and renew his confidence.
81 tn Heb “makes it [= his heart] glad.” The similarly sounding terms יַשְׁחֶנָּה (yashkhennah, “weighs it down”) and יְשַׂמְּחֶנָּה (yÿsammÿkhennah, “makes it glad”) create a wordplay (paronomasia) that dramatically emphasizes the polar opposite emotional states: depression versus joy.
82 tn The line has several possible translations: (1) The verb יָתֵר (yater) can mean “to spy out; to examine,” which makes a good contrast to “lead astray” in the parallel colon. (2) יָתֵר could be the Hophal of נָתַר (natar, Hiphil “to set free”; Hophal “to be set free”): “the righteous is delivered from harm” [reading mera`ah] (J. A. Emerton, “A Note on Proverbs 12:26,” ZAW 76 [1964]: 191-93). (3) Another option is, “the righteous guides his friend aright” (cf. NRSV, NLT).
83 tc The MT reads יַחֲרֹךְ (yakharokh) from II חָרַךְ (kharakh, “to roast”?). On the other hand, several versions (LXX, Syriac, Vulgate) reflect a Hebrew Vorlage of יַדְרִיךְ (yadrikh) from דָרַךְ (darakh, “to gain”), meaning: “a lazy person cannot catch his prey” (suggested by Gemser; cf. NAB). The MT is the more difficult reading, being a hapax legomenon, and therefore should be retained; the versions are trying to make sense out of a rare expression.
tn The verb II חָרַךְ (kharakh) is a hapax legomenon, appearing in the OT only here. BDB suggests that it means “to start; to set in motion” (BDB 355 s.v.). The related Aramaic and Syriac verb means “to scorch; to parch,” and the related Arabic verb means “to roast; to scorch by burning”; so it may mean “to roast; to fry” (HALOT 353 s.v. I חרך). The lazy person can’t be bothered cooking what he has hunted. The Midrash sees an allusion to Jacob and Esau in Genesis 25. M. Dahood translates it: “the languid man will roast no game for himself, but the diligent will come on the wealth of the steppe” (“The Hapax harak in Proverbs 12:27,” Bib 63 [1982]: 60-62). This hyperbole means that the lazy person does not complete a project.
84 tn Heb “the wealth of a man.”
85 tc The consonants אל־מות (’l-mvt) are vocalized by the MT as אַל־מָוֶת (’al-mavet, “no death”), meaning: “the journey of her path is no-death” = immortality. However, many medieval Hebrew
tn Heb “no death.” This phrase may mean “immortality.” Those who enter the path of righteousness by faith and seek to live righteously are on their way to eternal life. However, M. Dahood suggests that it means permanence (“Immortality in Proverbs 12:28,” Bib 41 [1960]: 176-81).
86 tn The term “accepts” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and clarity.
87 tc G. R. Driver suggested reading this word as מְיֻסַּר (mÿyussar, “allows himself to be disciplined”); see his “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 174. But this is not necessary at all; the MT makes good sense as it stands. Similarly, the LXX has “a wise son listens to his father.”
tn Heb “discipline of a father.”
88 sn The “scoffer” is the worst kind of fool. He has no respect for authority, reviles worship of God, and is unteachable because he thinks he knows it all. The change to a stronger word in the second colon – “rebuke” (גָּעַר, ga’ar) – shows that he does not respond to instruction on any level. Cf. NLT “a young mocker,” taking this to refer to the opposite of the “wise son” in the first colon.
89 tn Heb “lips” (so NIV); KJV “mouth.” The term “lips” is a metonymy of cause for what the lips produce: speech.
90 tn Heb “he eats [what is] good.”
91 tn Heb “the desire of the faithless.” The noun “faithless” is a subjective genitive: “the faithless desire….”
92 tn The noun נֶפֶשׁ (nefesh, traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; BDB 660 s.v. 5.c) or (2) “desire” (e.g., Deut 12:20; Prov 13:4; 19:8; 21:10; BDB 660 s.v. 6.a).
93 tn Heb “violence.” The phrase “the fruit of” does not appear in the Hebrew but is implied by the parallelism. The term “violence” is probably a metonymy of cause: “violence” represents what violence gains – ill-gotten gains resulting from violent crime. The wicked desire what does not belong to them.
tc The LXX reads “the souls of the wicked perish untimely.” The MT makes sense as it stands.
94 tn Heb “mouth” (so KJV, NAB). The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
95 tn The term “but” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
96 tn Heb “opens wide his lips.” This is an idiom meaning “to be talkative” (BDB 832 s.v. פָּשַׂק Qal). Cf. NIV “speaks rashly”; TEV “a careless talker”; CEV “talk too much.”
97 sn Tight control over what one says prevents trouble (e.g., Prov 10:10; 17:28; Jas 3:1-12; Sir 28:25). Amenemope advises to “sleep a night before speaking” (5:15; ANET 422, n. 10). The old Arab proverb is appropriate: “Take heed that your tongue does not cut your throat” (O. Zockler, Proverbs, 134).
98 tn The noun נֶפֶשׁ (nefesh, traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9; Prov 23:3; Eccl 2:24; Isa 5:14; Hab 2:5; BDB 660 s.v. 5.c) or (2) “desire” (e.g., Deut 12:20; Prov 19:8; 21:10; BDB 660 s.v. 6.a).
99 sn The contrast is between the “soul (= appetite) of the sluggard” (נַפְשׁוֹ עָצֵל, nafsho ’atsel) and the “soul (= desire) of the diligent” (נֶפֶשׁ חָרֻצִים, nefesh kharutsim) – what they each long for.
100 tn The Hitpael verb means “to lust after; to crave.” A related verb is used in the Decalogue’s prohibition against coveting (Exod 20:17; Deut 5:21).
101 tn Heb “will be made fat” (cf. KJV, NASB); NRSV “is richly supplied.”
102 tn Heb “a word of falsehood.” The genitive “falsehood” functions as an attributive genitive. The construct noun דְּבַר (dÿvar) means either “word” or “thing.” Hence, the phrase means “a false word” or “a false thing.”
103 tc The versions render this phrase variously: “is ashamed and without confidence” (LXX); “is ashamed and put to the blush” (Tg. Prov 13:5); “confounds and will be confounded” (Vulgate). The variety is due in part to confusion of בָּאַשׁ (ba’sh, “to stink”) and בּוֹשׁ (bosh, “to be ashamed”). Cf. NASB “acts disgustingly and shamefully.”
tn Heb “acts shamefully and disgracefully.” The verb בָּאַשׁ (ba’ash) literally means “to cause a stink; to emit a stinking odor” (e.g., Exod 5:21; Eccl 10:1) and figuratively means “to act shamefully” (BDB 92 s.v.). The verb וְיַחְפִּיר (vÿyakhppir) means “to display shame.” Together, they can be treated as a verbal hendiadys: “to act in disgraceful shame,” or more colorfully “to make a shameful smell,” or as W. McKane has it, “spread the smell of scandal” (Proverbs [OTL], 460). W. G. Plaut says, “Unhappily, the bad odor adheres not only to the liar but also to the one about whom he lies – especially when the lie is a big one” (Proverbs, 152).
104 sn Righteousness refers to that which conforms to law and order. One who behaves with integrity will be safe from consequences of sin.
105 tn Heb “blameless of way.” The term דָּרֶךְ (darekh) is a genitive of specification: “blameless in respect to his way.” This means living above reproach in their course of life. Cf. NASB “whose way is blameless”; NAB “who walks honestly.”
106 sn Righteousness and wickedness are personified in this proverb to make the point of security and insecurity for the two courses of life.
107 tn The Hitpael of עָשַׁר (’ashar, “to be rich”) means “to pretend to be rich” (BDB 799 s.v. עָשַׁר Hithp); this is the so-called “Hollywood Hitpael” function which involves “acting” or pretending to be something one is not.
108 tn The Hitpolel of רוּשׁ (rush, “to be poor”) means “to pretend to be poor” (BDB 930 s.v. Hithpolel); this is another example of the “Hollywood Hitpael” – the Hitpolel forms of hollow root verbs are the equivalent of Hitpael stem forms.
109 sn The proverb seems to be a general observation on certain people in life, but it is saying more. Although there are times when such pretending may not be wrong, the proverb is instructing people to be honest. An empty pretentious display or a concealing of wealth can come to no good.
110 sn As the word “ransom” (כֹּפֶר, cofer) indicates, the rich are susceptible to kidnapping and robbery. But the poor man pays no attention to blackmail – he does not have money to buy off oppressors. So the rich person is exposed to legal attacks and threats of physical violence and must use his wealth as ransom.
111 tn Heb “the life of a man.”
112 tn The term גְּעָרָה (gÿ’arah) may mean (1) “rebuke” (so KJV, NASB) or (2) “threat” (so NIV; cf. ASV, NRSV, NLT ). If “rebuke” is the sense here, it means that the burdens of society fall on the rich as well as the dangers. But the sense of “threat” better fits the context: The rich are threatened with extortion, but the poor are not (cf. CEV “the poor don’t have that problem”).
113 sn The images of “light” and “darkness” are used frequently in scripture. Here “light” is an implied comparison: “light” represents life, joy, and prosperity; “darkness” signifies adversity and death. So the “light of the righteous” represents the prosperous life of the righteous.
114 tn The verb יִשְׂמָח (yismah) is normally translated “to make glad; to rejoice.” But with “light” as the subject, it has the connotation “to shine brightly” (see G. R. Driver, “Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 180).
115 sn The lamp is an implied comparison as well, comparing the life of the wicked to a lamp that is going to be extinguished.
116 tc The LXX adds, “Deceitful souls go astray in sins, but the righteous are pitiful and merciful.”
tn The verb דָּעַךְ (da’akh) means “to go out [in reference to a fire or lamp]; to be extinguished.” The idea is that of being made extinct, snuffed out (cf. NIV, NLT). The imagery may have been drawn from the sanctuary where the flame was to be kept burning perpetually. Not so with the wicked.
117 sn The parallelism suggests pride here means contempt for the opinions of others. The wise listen to advice rather than argue out of stubborn pride.
118 tn The particle רַק (raq, “only”) modifies the noun “contention” – only contention can come from such a person.
119 tn The Niphal of יָעַץ (ya’ats, “to advise; to counsel”) means “to consult together; to take counsel.” It means being well-advised, receiving advice or consultation (cf. NCV “those who take advice are wise”).
120 tc The MT reads מֵהֵבֶל (mehevel, “from vanity”). The Greek and Latin versions (followed by RSV) reflect מְבֹהָל (mÿvohal, “in haste”) which exhibits metathesis. MT is the more difficult reading and therefore preferred. The alternate reading fits the parallelism better, but is therefore a less difficult reading.
tn Heb “wealth from vanity” (cf. KJV, ASV). The term הֶבֶל (hevel) literally means “vapor” and figuratively refers to that which is unsubstantial, fleeting, or amount to nothing (BDB 210 s.v.). Used in antithesis with the expression “little by little,” it means either “without working for it” or “quickly.” Some English versions assume dishonest gain (cf. NASB, NIV, CEV).
121 tn Heb “will become small.” The verb מָעָט (ma’at) means “to become small; to become diminished; to become few.” Money gained without work will diminish quickly, because it was come by too easily. The verb forms a precise contrast with רָבָה (ravah), “to become much; to become many,” but in the Hiphil, “to multiply; to make much many; to cause increase.”
122 tn Heb “by hand”; cf. KJV, ASV, NASB “by labor.”
123 tn Heb “will increase.”
124 sn The word “hope” (תּוֹחֶלֶת [tokhelet] from יָחַל [yakhal]) also has the implication of a tense if not anxious wait.
125 tn The verb is the Pual participle from מָשַׁךְ (mashakh,“to draw; to drag”).
126 sn Failure in realizing one’s hopes can be depressing or discouraging. People can bear frustration only so long (W. G. Plaut, Proverbs, 153).
127 tn Heb “a desire that comes”; cf. CEV “a wish that comes true.”
128 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
129 tn Heb “the word.” The term “word” means teaching in general; its parallel “command” indicates that it is the more forceful instruction that is meant. Both of these terms are used for scripture.
130 tc The MT reads יֵחָבֶל (yekhavel, “he will pay [for it]”; cf. NAB, NIV) but the BHS editors suggest revocalizing the text to יְחֻבָּל (yÿkhubal, “he will be broken [for it]”; cf. NRSV “bring destruction on themselves”).
tn Heb “will be pledged to it.” The Niphal of I חָבַל (khaval) “to pledge” means “to be under pledge to pay the penalty” (BDB 286 s.v. Niph). Whoever despises teaching will be treated as a debtor – he will pay for it if he offends against the law.
131 tn Heb “fears a commandment”; NIV “respects a command.”
132 tn Heb “he” or “that one” [will be rewarded].
133 tc The LXX adds: “A crafty son will have no good thing, but the affairs of a wise servant will be prosperous; and his path will be directed rightly.”
134 tn The term תוֹרָה (torah) in legal literature means “law,” but in wisdom literature often means “instruction; teaching” (BDB 435 s.v.); cf. NAV, NIV, NRSV “teaching”; NLT “advice.”
135 tn Heb “instruction of the wise.” The term חָכָם (khakham, “the wise”) is a genitive of source.
136 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
137 tn Heb “fountain of life” (so KJV, NAB, NIV, NRSV). The genitive חַיִּים (khayyim) functions as a genitive of material, similar to the expression “fountain of water.” The metaphor means that the teaching of the wise is life-giving. The second colon is the consequence of the first, explaining this metaphor.
138 tn The infinitive construct with preposition לְ (lamed) gives the result (or, purpose) of the first statement. It could also be taken epexegetically, “by turning.”
139 tn The term “person” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
140 tn Heb “snares of death” (so KJV, NAB, NASB, NIV, NRSV, NLT). The genitive מָוֶת (mavet) functions as an attributive adjective. The term “snares” makes an implied comparison with hunting; death is like a hunter. W. McKane compares the idea to the Ugaritic god Mot, the god of death, carrying people off to the realm of the departed (Proverbs [OTL], 455). The expression could also mean that the snares lead to death.
141 tn Heb “good insight.” The expression שֵׂכֶל־טוֹב (sekhel-tov) describes a person who has good sense, sound judgment, or wise opinions (BDB 968 s.v. שֵׂכֶל).
142 tn Heb “gives”; NASB “produces.”
143 tn Heb “way,” frequently for conduct, behavior, or lifestyle.
144 tc The MT reads אֵיתָן (’etan, “enduring; permanent; perennial”; BDB 450 s.v. יתן 1). Several scholars suggest that the text here is corrupt and the reading should be “harsh; hard; firm; rugged” (BDB 450 s.v. 2). G. R. Driver suggested that לֹא (lo’, “not”) was dropped before the word by haplography and so the meaning would have been not “enduring” but “passing away” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 181). The LXX, Syriac, and Tg. Prov 13:15 reflect a Hebrew Vorlage of תֹאבֵד (to’ved) “are destroyed.” The BHS editors suggest emending the text to אֵידָם (’edam) “their calamity” from אֵיד (’ed, “calamity, distress”; BDB 15 s.v.): “the way of the faithless [leads to] their calamity.” The idea of “harsh” or “hard” could also be drawn from a meaning of the word in the MT meaning “firm,” that is, enduring.
145 sn The shrewd person knows the circumstances, dangers and pitfalls that lie ahead. So he deals with them wisely. This makes him cautious.
146 tn Heb “spreads open” [his folly]. W. McKane suggests that this is a figure of a peddler displaying his wares (Proverbs [OTL], 456; cf. NAB “the fool peddles folly”). If given a chance, a fool will reveal his foolishness in public. But the wise study the facts and make decisions accordingly.
147 tn Heb “bad.”
148 tn The RSV changes this to a Hiphil to read, “plunges [men] into trouble.” But the text simply says the wicked messenger “falls into trouble,” perhaps referring to punishment for his bad service.
149 tn Or “evil.”
150 tn Heb “an envoy of faithfulness.” The genitive אֱמוּנִים (’emunim, “faithfulness”) functions as an attributive adjective: “faithful envoy.” The plural form אמונים (literally, “faithfulnesses”) is characteristic of abstract nouns. The term “envoy” (צִיר, tsir) suggests that the person is in some kind of government service (e.g., Isa 18:2; Jer 49:14; cf. KJV, ASV “ambassador”). This individual can be trusted to “bring healing” – be successful in the mission. The wisdom literature of the ancient Neat East has much to say about messengers.
151 tn The verb “brings” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
152 tn The verb III פָּרַע (para’) normally means “to let go; to let alone” and here “to neglect; to avoid; to reject” (BDB 828 s.v.).
153 tn The phrase “ends up in” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.
154 sn Honor and success are contrasted with poverty and shame; the key to enjoying the one and escaping the other is discipline and correction. W. McKane, Proverbs (OTL), 456, notes that it is a difference between a man of weight (power and wealth, from the idea of “heavy” for “honor”) and the man of straw (lowly esteemed and poor).
155 tn Heb “an abomination of fools.” The noun כְּסִילִים (kÿsilim, “fools”) functions as a subjective genitive: “fools hate to turn away from evil” (cf. NAB, TEV, CEV). T. T. Perowne says: “In spite of the sweetness of good desires accomplished, fools will not forsake evil to attain it” (Proverbs, 103). Cf. Prov 13:12; 29:27.
156 tn Heb “walks.” When used with the preposition אֶת (’et, “with”), the verb הָלַךְ (halakh, “to walk”) means “to associate with” someone (BDB 234 s.v. הָלַךְ II.3.b; e.g., Mic 6:8; Job 34:8). The active participle of הָלַךְ (“to walk”) stresses continual, durative action. One should stay in close association with the wise, and move in the same direction they do.
157 tn The verb form יֵרוֹעַ (yeroa’) is the Niphal imperfect of רָעַע (ra’a’), meaning “to suffer hurt.” Several have attempted to parallel the repetition in the wordplay of the first colon. A. Guillaume has “he who associates with fools will be left a fool” (“A Note on the Roots רִיע, יָרַע, and רָעַע in Hebrew,” JTS 15 [1964]: 294). Knox translated the Vulgate thus: “Fool he ends that fool befriends” (cited by D. Kidner, Proverbs [TOTC], 104).
158 tn Heb “evil.” The term רָעָה (ra’ah, “evil”) here functions in a metonymical sense meaning “calamity.” “Good” is the general idea of good fortune or prosperity; the opposite, “evil,” is likewise “misfortune” (cf. NAB, NIV, NRSV) or calamity.
159 sn This statement deals with recompense in absolute terms. It is this principle, without allowing for any of the exceptions that Proverbs itself acknowledges, that Job’s friends applied (incorrectly) to his suffering.
160 tn Heb “good.”
161 sn In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners.
162 tn Heb “the children of children.”
163 sn In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17).
164 tn Heb “fallow ground” (so NASB). The word נִיר (nir) means “the tillable [or untilled; or fallow] ground.” BDB 644 s.v. says this line could be rendered: “abundant food [yields] the fallow ground of poor men” (i.e., with the
165 tc The MT reads “there is what is swept away because [there is] no justice” (וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט, vÿyesh nispeh bÿlo’ mishpat). The LXX reads “the great enjoy wealth many years, but some men perish little by little.” The Syriac reads “those who have no habitation waste wealth many years, and some waste it completely.” Tg. Prov 13:23 reads “the great man devours the land of the poor, and some men are taken away unjustly.” The Vulgate has “there is much food in the fresh land of the fathers, and for others it is collected without judgment.” C. H. Toy says that the text is corrupt (Proverbs [ICC], 277). Nevertheless, the MT makes sense: The ground could produce enough food for people if there were no injustice in the land. Poverty is unnecessary as long as there is justice and not injustice.
166 sn R. N. Whybray cites an Egyptian proverb that says that “boys have their ears on their backsides; they listen when they are beaten” (Proverbs [CBC], 80). Cf. Prov 4:3-4, 10-11; Eph 6:4; Heb 12:5-11.
167 sn The importance of parental disciplining is stressed by the verbs “hate” and “love.” “Hating” a child in this sense means in essence abandoning or rejecting him; “loving” a child means embracing and caring for him. Failure to discipline a child is tantamount to hating him – not caring about his character.
168 tn Heb “his son.”
169 tn Heb “him”; the referent (his child) is specified in the translation for clarity.
170 tn Heb “seeks him.” The verb שָׁחַר (shahar, “to be diligent; to do something early”; BDB 1007 s.v.) could mean “to be diligent to discipline,” or “to be early or prompt in disciplining.” See G. R. Driver, “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 170.
171 tn The noun מוּסָר (musar, “discipline”) functions as an adverbial accusative of reference: “he is diligent in reference to discipline.”
172 tn The noun נֶפֶשׁ (traditionally “soul”; cf. KJV, ASV) here means “appetite” (BDB 660 s.v. 5.a).
173 tn Heb “he will lack.” The term “food” is supplied in the translation as a clarification. The wicked may go hungry, or lack all they desire, just as the first colon may mean that what the righteous acquire proves satisfying to them.
174 tn Heb “wise ones of women.” The construct phrase חַכְמוֹת נָשִׁים (khakhmot nashim) features a wholistic genitive: “wise women.” The plural functions in a distributive sense: “every wise woman.” The contrast is between wise and foolish women (e.g., Prov 7:10-23; 31:10-31).
175 tn The perfect tense verb in the first colon functions in a gnomic sense, while the imperfect tense in the second colon is a habitual imperfect.
176 tn Heb “house.” This term functions as a synecdoche of container (= house) for contents (= household, family).
177 tn Heb “fear of the
178 tn Heb “crooked of ways”; NRSV “devious in conduct.” This construct phrase features a genitive of specification: “crooked in reference to his ways.” The term “ways” is an idiom for moral conduct. The evidence that people fear the
179 tn The preposition בְּ (bet) may denote (1) exchange: “in exchange for” foolish talk there is a rod; or (2) cause: “because of” foolish talk.
180 sn The noun פֶּה (peh, “mouth”) functions as a metonymy of cause for what is said (“speech, words, talk”).
181 tc The MT reads גַּאֲוָה (ga’avah, “pride”) which creates an awkward sense “in the mouth of a fool is a rod of pride” (cf. KJV, ASV). The BHS editors suggest emending the form to גֵּוֹה (“disciplining-rod”) to create tighter parallelism and irony: “in the mouth of a fool is a rod for the back” (e.g., Prov 10:13). What the fools says will bring discipline.
tn Heb “a rod of back.” The noun גֵּוֹה functions as a genitive of specification: “a rod for his back.” The fool is punished because of what he says.
182 tn Heb “lips.” The term “lips” is a metonymy of cause, meaning what they say. The wise by their speech will find protection.
183 tn Heb “the strength of oxen.” The genitive שׁוֹר (shor, “oxen”) functions as an attributed genitive: “strong oxen.” Strong oxen are indispensable for a good harvest, and for oxen to be strong they must be well-fed. The farmer has to balance grain consumption with the work oxen do.
184 tn Heb “a witness of faithfulness.” The genitive functions in an attributive sense: “faithful witness” (so KJV, NRSV); TEV “reliable witness.”
185 tn Heb “a witness of falsehood.” The genitive functions in an attributive sense: “false witness.”
186 sn This saying addresses the problem of legal testimony: A faithful witness does not lie, but a false witness does lie – naturally. The first colon uses the verb כָּזַב (kazav, “to lie”) and the second colon uses the noun כָּזָב (kazav, “lie; falsehood”).
187 sn The “scorner” (לֵץ, lets) is intellectually arrogant; he lacks any serious interest in knowledge or religion. He pursues wisdom in a superficial way so that he can appear wise. The acquisition of wisdom is conditioned by one’s attitude toward it (J. H. Greenstone, Proverbs, 149).
188 tn Heb “and there is not.”
189 sn The Niphal of קָלַל (qalal) means “to appear light; to appear trifling; to appear easy.”
190 tn Heb “a man, a stupid fellow.”
191 tn Heb “and.” The vav (ו) that introduces this clause may be understood as meaning “or….”
192 tc The MT reads וּבַל־יָדַעְתָּ (uval-yada’ta, “you did not know [the lips of knowledge]).” It must mean that one should leave the fool because he did not receive knowledge from what fools said. Tg. Prov 14:7 freely interprets the verse: “for there is no knowledge on his lips.” The LXX reflects a Hebrew Vorlage of וּכְלֵי־דַעַת (ukhÿle-da’at, “[wise lips] are weapons of discretion”). The textual variant involves wrong word division and orthographic confusion between ב (bet) and כ (kaf). C. H. Toy emends the text: “for his lips do not utter knowledge” as in 15:7 (Proverbs [ICC], 285). The MT is workable and more difficult.
193 tn Heb “lips of knowledge” (so KJV, ASV). “Lips” is the metonymy of cause, and “knowledge” is an objective genitive (speaking knowledge) or attributive genitive (knowledgeable speech): “wise counsel.”
194 tn Or “the prudent [person]” (cf. KJV, NASB, NIV).
195 tn The Hiphil infinitive construct denotes purpose. Those who are shrewd will use it to give careful consideration to all their ways.
196 tn The word means “deception,” but some suggest “self-deception” here (W. McKane, Proverbs [OTL], 466; and D. W. Thomas, “Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 286); cf. NLT “fools deceive themselves.” The parallelism would favor this, but there is little support for it. The word usually means “craft practiced on others.” If the line is saying the fool is deceitful, there is only a loose antithesis between the cola.
197 tn The noun “fools” is plural but the verb “mock” is singular. This has led some to reverse the line to say “guilty/guilt offering mocks fools” (C. H. Toy, Proverbs [ICC], 287); see, e.g., Isa 1:14; Amos 5:22. But lack of agreement between subject and verb is not an insurmountable difficulty.
198 tc The LXX reads “houses of transgressors will owe purification.” Tg. Prov 14:9 has “guilt has its home among fools” (apparently reading לִין לוּן, lin lun).
tn Heb “guilt.” The word אָשָׁם (’asham) has a broad range of meanings: “guilt; reparation.” According to Leviticus, when someone realized he was guilty he would bring a “reparation offering,” a sin offering with an additional tribute for restitution (Lev 5:1-6). It would be left up to the guilty to come forward; it was for the kind of thing that only he would know, for which his conscience would bother him. Fools mock any need or attempt to make things right, to make restitution (cf. NIV, NRSV, NCV, TEV).
199 tn The word רָצוֹן (ratson) means “favor; acceptance; pleasing.” It usually means what is pleasing or acceptable to God. In this passage it either means that the upright try to make amends, or that the upright find favor for doing so.
200 tn Heb “bitterness of its soul.”
201 tn Heb “stranger” (so KJV, NASB, NRSV).
202 tn The verb is the Hitpael of II עָרַב (’arav), which means “to take in pledge; to give in pledge; to exchange.” Here it means “to share [in].” The proverb is saying that there are joys and sorrows that cannot be shared. No one can truly understand the deepest feelings of another.
203 tn Heb “house.” The term “house” is a metonymy of subject, referring to their contents: families and family life.
sn Personal integrity ensures domestic stability and prosperity, while lack of such integrity (= wickedness) will lead to the opposite.
204 tn The term “tent” is a metonymy here referring to the contents of the tent: families.
205 tn Heb “which is straight before a man.”
sn The proverb recalls the ways of the adulterous woman in chapters 1-9, and so the translation of “man” is retained. The first line does not say that the “way” that seems right is “vice,” but the second line clarifies that. The individual can rationalize all he wants, but the result is still the same. The proverb warns that any evil activity can take any number of ways (plural) to destruction.
206 tn Heb “the ways of death” (so KJV, ASV). This construct phrase features a genitive of destiny: “ways that lead to [or, end in] death.” Here death means ruin (e.g., Prov 7:27; 16:25). The LXX adds “Hades,” but the verse seems to be concerned with events of this life.
207 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.
208 tn Heb “and its end, joy, is grief.” The suffix may be regarded as an Aramaism, a proleptic suffix referring to “joy.”
209 tn The phrase “may be” is not in the Hebrew but is supplied from the parallelism, which features an imperfect of possibility.
210 tn Heb “a turning away of heart.” The genitive לֵב (lev, “heart”) functions as an attributive adjective: “a backslidden heart.” The term סוּג (sug) means “to move away; to move backwards; to depart; to backslide” (BDB 690 s.v. I סוּג). This individual is the one who backslides, that is, who departs from the path of righteousness.
211 tn Heb “will be filled”; cf. KJV, ASV. The verb (“to be filled, to be satisfied”) here means “to be repaid,” that is, to partake in his own evil ways. His faithlessness will come back to haunt him.
212 tn The phrase “will be rewarded” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
213 sn The contrast is with the simpleton and the shrewd. The simpleton is the young person who is untrained morally or intellectually, and therefore gullible. The shrewd one is the prudent person, the one who has the ability to make critical discriminations.
214 tn Heb “his step”; cf. TEV “sensible people watch their step.”
215 tn Heb “fears.” Since the holy name (Yahweh, translated “the
216 tn The Hitpael of עָבַר (’avar, “to pass over”) means “to pass over the bounds of propriety; to act insolently” (BDB 720 s.v.; cf. ASV “beareth himself insolently”).
217 tn The verb בָּטַח here denotes self-assurance or overconfidence. Fools are not cautious and do not fear the consequences of their actions.
218 sn The proverb discusses two character traits that are distasteful to others – the quick tempered person (“short of anger” or impatient) and the crafty person (“man of devices”). C. H. Toy thinks that the proverb is antithetical and renders it “but a wise man endures” (Proverbs [ICC], 292). In other words, the quick-tempered person acts foolishly and loses people’s respect, but the wise man does not.
219 tn Heb “a man of devices.”
220 tc The LXX reads “endures” (from נָשָׂא, nasa’) rather than “is hated” (from שָׂנֵא, sane’). This change seems to have arisen on the assumption that a contrast was needed. It has: “a man of thought endures.” Other versions take מְזִמּוֹת (mÿzimmot) in a good sense; but antithetical parallelism is unwarranted here.
221 tc G. R. Driver, however, proposed reading the verb as “are adorned” from הלה (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 181). A similar reading is followed by a number of English versions (e.g., NAB, NRSV, NLT).
sn The proverb anticipates what the simple will receive, assuming they remain simpletons.
222 tn Or “prudent” (KJV, NASB, NIV); NRSV, TEV “clever.”
223 tn The meaning of יַכְתִּרוּ (yakhtiru, Hiphil imperfect of כָּתַר, katar) is elusive. It may not mean “to be crowned” or “to crown themselves,” but “to encircle” or “to embrace.” BDB 509 s.v. כָּתַר Hiph suggests “to throw out crowns” (throw out knowledge as a crown) or “to encompass knowledge,” i.e., possess it (parallel to inherit).
224 tn Many versions nuance the perfect tense verb שָׁחַח (shakhakh) as a characteristic perfect. But the proverb suggests that the reality lies in the future. So the verb is best classified as a prophetic perfect (cf. NASB, NIV, CEV, NLT): Ultimately the wicked will acknowledge and serve the righteous – a point the prophets make.
225 tn The phrase “will bow” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.
226 sn J. H. Greenstone suggests that this means that they are begging for favors (Proverbs, 154).
227 tn Heb “hated.” The verse is just a statement of fact. The verbs “love” and “hate” must be seen in their connotations: The poor are rejected, avoided, shunned – that is, hated; but the rich are sought after, favored, embraced – that is, loved.
228 sn The verb חָרַשׁ (kharash) means (1) literally: “to cut in; to engrave; to plow,” describing the work of a craftsman; and (2) figuratively: “to devise,” describing the mental activity of planning evil (what will harm people) in the first colon, and planning good (what will benefit them) in the second colon.
229 tn The term “exhibit” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.
230 tn Heb “loyal-love and truth.” The two terms חֶסֶד וֶאֱמֶת (khesed ve’emet) often form a hendiadys: “faithful love” or better “faithful covenant love.”
231 sn The Hebrew term עֶצֶב (’etsev, “painful toil; labor”) is first used in scripture in Gen 3:19 to describe the effects of the Fall. The point here is that people should be more afraid of idle talk than of hard labor.
232 tn Heb “word of lips.” This construct phrase features a genitive of source (“a word from the lips”) or a subjective genitive (“speaking a word”). Talk without work (which produces nothing) is contrasted with labor that produces something.
233 tn The term “brings” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.
234 sn The noun מַחְסוֹר (makhsor, “need; thing needed; poverty”) comes from the verb “to lack; to be lacking; to decrease; to need.” A person given to idle talk rather than industrious work will have needs that go unmet.
235 sn C. H. Toy suggests that this line probably means that wealth is an ornament to those who use it well (Proverbs [ICC], 269). J. H. Greenstone suggests that it means that the wisdom of the wise, which is their crown of glory, constitutes their wealth (Proverbs, 155).
236 tc The MT reads אִוֶלֶת (’ivelet, “folly”). The editors of BHS propose emending the text to וְלִוְיַת (vÿlivyat, “but the wealth”), as suggested by the LXX. See M. Rotenberg, “The Meaning of אִוֶּלֶת in Proverbs,” LesŒ 25 (1960-1961): 201. A similar emendation is followed by NAB (“the diadem”) and NRSV (“the garland”).
237 tn Heb “a witness of truth”; cf. CEV “an honest witness.”
238 tn The noun נְפָשׁוֹת (nÿfashot) often means “souls,” but here “lives” – it functions as a metonymy for life (BDB 659 s.v. נֶפֶשׁ 3.c).
sn The setting of this proverb is the courtroom. One who tells the truth “saves” (מַצִּיל [matsil, “rescues; delivers”]) the lives of those falsely accused.
239 tn The term “brings” does not appear in the Hebrew but is supplied in the translation for the sake of clarity. Also possible, “is deceitful.”
240 tc Several commentators suggest emending the text from the noun מִרְמָה (mirmah, “deception”) to the participle מְרַמֶּה (mÿrameh, “destroys”). However, this revocalization is not necessary because the MT makes sense as it stands: A false witness destroys lives.
241 tn Heb “In the fear of the
242 tn Heb “confidence of strength.” This construct phrase features an attributive genitive: “strong confidence” (so most English versions; NIV “a secure fortress”).
243 sn The fear of the
244 sn The verse is similar to Prov 13:14 except that “the fear of the
245 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
246 tn Heb “fountain of life.”
247 tn The infinitive construct with prefixed ל (lamed) indicates the purpose/result of the first line; it could also function epexegetically, explaining how fear is a fountain: “by turning….”
248 tn The term “people” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.
249 tn Heb “snares of death” (so KJV, NAB, NIV, NRSV, NLT); CEV “deadly traps.”
250 tn The preposition serves as the beth essentiae – the glory is the abundant population, not in it.
251 tn Heb “people.” Cf. NLT “a dwindling nation.”
252 sn The word means “ruin; destruction,” but in this context it could be a metonymy of effect, the cause being an attack by more numerous people that will bring ruin to the ruler. The proverb is purely a practical and secular saying, unlike some of the faith teachings in salvation history passages.
253 tn Heb “hasty of spirit” (so KJV, ASV); NRSV, NLT “a hasty temper.” One who has a quick temper or a short fuse will be evident to everyone, due to his rash actions.
254 sn The participle “exalts” (מֵרִים, merim) means that this person brings folly to a full measure, lifts it up, brings it to the full notice of everybody.
255 tn Heb “heart of healing.” The genitive מַרְפֵּא (marpe’, “healing”) functions as an attributive adjective: “a healing heart.” The term לֵב (lev, “heart”) is a metonymy for the emotional state of a person (BDB 660 s.v. 6). A healthy spirit is tranquil, bringing peace to the body (J. H. Greenstone, Proverbs, 158).
256 tn Heb “life of the flesh” (so KJV, ASV); NAB, NIV “gives life to the body.”
257 tn The term קִנְאָה (qin’ah, “envy”) refers to passionate zeal or “jealousy” (so NAB, NCV, TEV, NLT), depending on whether the object is out of bounds or within one’s rights. In the good sense one might be consumed with zeal to defend the institutions of the sanctuary. But as envy or jealousy the word describes an intense and sometimes violent excitement and desire that is never satisfied.
258 tn Heb “rottenness of bones.” The term “bones” may be a synecdoche representing the entire body; it is in contrast with “flesh” of the first colon. One who is consumed with envy finds no tranquility or general sense of health in body or spirit.
259 tn The verb עָשַׁק (’ashaq) normally means “to oppress” (as in many English versions). However, here it might mean “to slander.” See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-22.
260 sn In the Piel this verb has the meaning of “to reproach; to taunt; to say sharp things against” someone (cf. NIV “shows contempt for”). By oppressing the poor one taunts or mistreats God because that person is in the image of God – hence the reference to the “Creator.” To ridicule what God made is to ridicule God himself.
261 sn The phrase “shows favor” is contrasted with the term “oppresses.” To “show favor” means to be gracious to (or treat kindly) those who do not deserve it or cannot repay it. It is treatment that is gratis. This honors God because he commanded it to be done (Prov 14:21; 17:5; 19:17).
262 tn The prepositional phrase must be “in his time of trouble” (i.e., when catastrophe comes). Cf. CEV “In times of trouble the wicked are destroyed.” A wicked person has nothing to fall back on in such times.
263 sn The righteous have hope in a just retribution – they have a place of safety even in death.
264 tc The LXX reads this as “in his integrity,” as if it were בְּתוּמּוֹ (bÿtumo) instead of “in his death” (בְּמוֹתוֹ, bÿmoto). The LXX is followed by some English versions (e.g., NAB “in his honesty,” NRSV “in their integrity,” and TEV “by their integrity”).
tn Heb “in his death.” The term “death” may function as a metonymy of effect for a life-threatening situation.
265 tn The LXX negates the clause, saying it is “not known in fools” (cf. NAB, NRSV, TEV, NLT). Thomas connects the verb to the Arabic root wd` and translates it “in fools it is suppressed.” See D. W. Thomas, “The Root ידע in Hebrew,” JTS 35 (1934): 302-3.
sn The second line may be ironic or sarcastic. The fool, eager to appear wise, blurts out what seems to be wisdom, but in the process turns it to folly. The contrast is that wisdom resides with people who have understanding.
266 tn Heb “in the inner part”; ASV “in the inward part”; NRSV “in the heart of fools.”
267 sn The verb תְּרוֹמֵם (tÿromem, translated “exalts”) is a Polel imperfect; it means “to lift up; to raise up; to elevate.” Here the upright dealings of the leaders and the people will lift up the people. The people’s condition in that nation will be raised.
268 tn The term is the homonymic root II חֶסֶד (khesed, “shame; reproach”; BDB 340 s.v.), as reflected by the LXX translation. Rabbinic exegesis generally took it as I חֶסֶד (“loyal love; kindness”) as if it said, “even the kindness of some nations is a sin because they do it only for a show” (so Rashi, a Jewish scholar who lived
269 tn Heb “the favor of a king.” The noun “king” functions as a subjective genitive: “the king shows favor….”
270 sn The wise servant is shown favor, while the shameful servant is shown anger. Two Hiphil participles make the contrast: מַשְׂכִּיל (maskil, “wise”) and מֵבִישׁ (mevish, “one who acts shamefully”). The wise servant is a delight and enjoys the favor of the king because he is skillful and clever. The shameful one botches his duties; his indiscretions and incapacity expose the master to criticism (W. McKane, Proverbs [OTL], 470).
271 tn Heb “is” (so KJV, ASV).