6:16 There are six things that the Lord hates,
even 1 seven 2 things that are an abomination to him: 3
6:35 He will not consider 4 any compensation; 5
he will not be willing, even if you multiply the compensation. 6
14:20 A poor person is disliked 7 even by his neighbors,
but those who love the rich are many.
14:32 The wicked will be thrown down in his trouble, 8
but the righteous have refuge 9 even in the threat of death. 10
14:33 Wisdom rests in the heart of the discerning;
it is known 11 even in the heart 12 of fools.
16:7 When a person’s 13 ways are pleasing to the Lord, 14
he 15 even reconciles his enemies to himself. 16
17:28 Even a fool who remains silent is considered 17 wise,
and the one who holds his tongue is deemed discerning. 18
19:24 The sluggard plunges 19 his hand in the dish,
and he will not even bring it back to his mouth! 20
20:11 Even a young man 21 is known 22 by his actions,
whether his activity is pure and whether it is right. 23
22:19 So that 24 your confidence may be in the Lord,
I am making them known to you today 25 – even you.
23:13 Do not withhold discipline from a child;
even if you strike him with the rod, he will not die.
28:9 The one who turns away his ear 26 from hearing the law,
even his prayer 27 is an abomination. 28
1 tn The conjunction has the explicative use here (R. J. Williams, Hebrew Syntax, 71, §434).
2 sn This saying involves a numerical ladder, paralleling six things with seven things (e.g., also 30:15, 18, 21, 24, 29). The point of such a numerical arrangement is that the number does not exhaust the list (W. M. Roth, “The Numerical Sequence x / x +1 in the Old Testament,” VT 12 [1962]: 300-311; and his “Numerical Sayings in the Old Testament,” VT 13 [1965]: 86).
3 tn Heb “his soul.”
4 tn Heb “lift up the face of,” meaning “regard.”
5 tn The word rendered “compensation” is כֹּפֶר (cofer); it is essentially a ransom price, a sum to be paid to deliver another from debt, bondage, or crime. The husband cannot accept payment as a ransom for a life, since what has happened cannot be undone so easily.
6 tn BDB 1005 s.v. שֹׁחַד suggests that this term means “hush money” or “bribe” (cf. NIV, NRSV, NLT). C. H. Toy takes it as legal compensation (Proverbs [ICC], 142).
7 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.
8 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.
9 sn The righteous have hope in a just retribution – they have a place of safety even in death.
10 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.
11 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.
12 tn Heb “in the inner part”; ASV “in the inward part”; NRSV “in the heart of fools.”
13 tn Heb “ways of a man.”
14 tn The first line uses an infinitive in a temporal clause, followed by its subject in the genitive case: “in the taking pleasure of the
15 tn The referent of the verb in the second colon is unclear. The straightforward answer is that it refers to the person whose ways please the
16 tn Heb “even his enemies he makes to be at peace with him.”
17 tn The imperfect tense here denotes possibility: One who holds his tongue [may be considered] discerning.
18 tn The Niphal participle is used in the declarative/estimative sense with stative verbs: “to be discerning” (Qal) becomes “to be declared discerning” (Niphal). The proverb is teaching that silence is one evidence of wisdom, and that even a fool can thereby appear wise. D. Kidner says that a fool who takes this advice is no longer a complete fool (Proverbs [TOTC], 127). He does not, of course, become wise – he just hides his folly.
19 tn Heb “buries” (so many English versions); KJV “hideth”; NAB “loses.”
20 sn This humorous portrayal is an exaggeration; but the point is that laziness can overcome hunger. It would have a wider application for anyone who would start a project and then lack the interest or energy to finish it (R. N. Whybray, Proverbs [CBC], 111). Ibn Ezra proposes that the dish was empty, because the sluggard was too lazy to provide for himself.
21 sn In the first nine chapters of the book of Proverbs the Hebrew term נַעַר (na’ar) referred to an adolescent, a young person whose character was being formed in his early life.
22 sn The Hebrew verb נָכַר (nakhar) means “to recognize” more than simply “to know.” Certain character traits can be recognized in a child by what he does (cf. NCV “by their behavior”).
23 sn Character is demonstrated by actions at any age. But the emphasis of the book of Proverbs would also be that if the young child begins to show such actions, then the parents must try to foster and cultivate them; if not, they must try to develop them through teaching and discipline.
24 tn The form לִהְיוֹת (lihyot, “to be”) is the infinitive construct indicating the purpose (or result) of the teaching (cf. NASB, NIV, NRSV).
25 tn Heb “I cause you to know.” The term “today” indicates that the verb should have the instantaneous nuance, and so an English present tense is used in the translation (“am making…known”).
26 sn The expression “turn away the ear from hearing” uses a metonymy to mean that this individual will not listen – it indicates a deliberate refusal to follow the instruction of the law.
27 sn It is hard to imagine how someone who willfully refuses to obey the law of God would pray according to the will of God. Such a person is more apt to pray for some physical thing or make demands on God. (Of course a prayer of repentance would be an exception and would not be an abomination to the
28 sn C. H. Toy says, “If a man, on his part, is deaf to instruction, then God, on his part, is deaf to prayer” (Proverbs [ICC], 499). And W. McKane observes that one who fails to attend to God’s law is a wicked person, even if he is a man of prayer (Proverbs [OTL], 623).