11:15 The one who puts up security for a stranger 1 will surely have trouble, 2
but whoever avoids 3 shaking hands 4 will be secure.
17:21 Whoever brings a fool 5 into the world 6 does so 7 to his grief,
and the father of a fool has no joy. 8
27:18 The one who tends a fig tree 9 will eat its fruit, 10
and whoever takes care of 11 his master will be honored.
28:19 The one who works his land will be satisfied with food, 12
but whoever chases daydreams 13 will have his fill 14 of poverty.
28:27 The one who gives to the poor will not lack, 15
but whoever shuts his eyes to them 16 will receive 17 many curses. 18
1 sn The “stranger” could refer to a person from another country or culture, as it often does; but it could also refer to an unknown Israelite, with the idea that the individual stands outside the known and respectable community.
2 tn The sentence begins with the Niphal imperfect and the cognate (רַע־יֵרוֹעַ, ra’-yeroa’), stressing that whoever does this “will certainly suffer hurt.” The hurt in this case will be financial responsibility for a bad risk.
3 tn Heb “hates.” The term שֹׂנֵא (shoneh) means “to reject,” and here “to avoid.” The participle is substantival, functioning as the subject of the clause. The next participle, תֹקְעִים (toq’im, “striking hands”), is its object, telling what is hated. The third participle בּוֹטֵחַ (boteakh, “is secure”) functions verbally.
4 tn Heb “striking.” The imagery here is shaking hands to seal a contract. The term “hands” does not appear in the Hebrew text, but is implied.
5 sn Here the Hebrew terms כְּסִיל (kÿsil) and נָבָל (naval) are paired. The first one, which occurs about fifty times in the book, refers to a dullard, whether it be in spiritual, intellectual, or moral matters. The second word, rare in the book, primarily focuses on religious folly – it refers to the practical atheist, the one who lives as if there is no God.
6 tn The form simply means “bears” or “gives birth to,” but since it is masculine it could be rendered “fathers” (cf. NASB “he who begets a fool”; NIV “To have a fool for a son”). The form for “fool” is masculine, but the proverb is not limited only to male children (cf. NCV “It is sad to have a foolish child”).
7 tn The phrase “does so” is supplied for the sake of clarification.
8 sn Parents of fools, who had hoped for children who would be a credit to the family, find only bitter disappointment (cf. TEV “nothing but sadness and sorrow”).
9 sn Tending fig trees requires closer attention than other plants; so the point here would be the diligent care that is required.
10 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.
11 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).
12 tn Or “will have plenty of food” (Heb “bread”); so NAB, NASB, NCV.
13 tn Heb “empty things” or “vain things”; NRSV “follows worthless pursuits.”
sn Prosperity depends on diligent work and not on chasing empty dreams. The proverb is essentially the same as Prov 12:11 except for the last expression.
14 tn The repetition of the verb strengthens the contrast. Both halves of the verse use the verb יִשְׂבַּע (yisba’, “will be satisfied; will be filled with; will have enough”). It is positive in the first colon, but negative in the second – with an ironic twist to say one is “satisfied” with poverty.
15 sn The generous individual will be rewarded. He will not lack nor miss what he has given away to the poor.
16 tn Heb “hides his eyes”; “to them” is supplied in the translation to indicate the link with the poor in the preceding line. Hiding or closing the eyes is a metonymy of cause or of adjunct, indicating a decision not to look on and thereby help the poor. It could also be taken as an implied comparison, i.e., not helping the poor is like closing the eyes to them.
17 tn The term “receives” is not in the Hebrew text but is implied, and is supplied in the translation.
18 sn The text does not specify the nature or the source of the curses. It is natural to think that they would be given by the poor who are being mistreated and ignored. Far from being praised for their contributions to society, selfish, stingy people will be reviled for their heartless indifference.