¹ tn The vav (ו) prefixed to the verb וְיֹאכְלוּ (vÿyo’khÿlu) functions in a consecutive logical sense: “therefore.”

² sn The expression “eat the fruit of” is a figurative expression (hypocatastasis) that compares the consequences of sin to agricultural growth that culminates in produce. They will suffer the consequences of their sinful actions, that is, they will “reap” what they “sow.”

³ sn The words “way” (דֶּרֶךְ, derekh) and “counsel” (מוֹעֵצָה, mo’etsah) stand in strong contrast to the instruction of wisdom which gave counsel and rebuke to encourage a better way. They will bear the consequences of the course they follow and the advice they take (for that wrong advice, e.g., Ps 1:1).

⁴ tn Heb “to eat to one’s fill.” The verb שָׂבֵעַ (savea’) means (1) positive: “to eat one’s fill” so that one’s appetite is satisfied and (2) negative: “to eat in excess” as a glutton to the point of sickness and revulsion (BDB 959 s.v.). Fools will not only “eat” the fruit of their own way (v. 31a), they will be force-fed this revolting “menu” which will make them want to vomit (v. 31b) and eventually kill them (v. 32).

⁵ tn Heb “heart.” The term “heart” is used as a metonymy of association for discernment, wisdom, good sense. Cf. NAB “is a fool”; NIV “lacks judgment”; NCV, NRSV “has no sense.”

⁶ tn Heb “soul.” The noun נֶפֶשׁ (nefesh, “soul”) functions as a metonymy of association for “life” (BDB 659 s.v. 3.c).

⁷ tn Heb “his way.”

⁸ sn The righteous will enjoy security and serenity throughout life. Righteousness makes the path straight; wickedness destroys the wicked.

⁹ sn The contrast is between being rescued or delivered (נָצַל, natsal) and being captured (לָכַד, lakhad). Righteousness is freeing; [evil] desires are enslaving.

¹⁰ tn Heb “taken captive” (so NRSV); NIV, TEV “are trapped.”

¹¹ tn Heb “but by the desire of the faithless are they taken captive.”

¹² tn Heb “the veritable of righteousness.” The adjective כֵּן (ken, “right; honest; veritable”) functions substantivally as an attributive genitive, meaning “veritable righteousness” = true righteousness (BDB 467 s.v. 2; HALOT 482 s.v. I כֵּן 2.b). One medieval Hebrew ms, LXX, and Syriac read בֵּן (ben), “son of righteousness.” That idiom, however, usually introduces bad qualities (“son of worthlessness”). Others interpret it as “righteousness is the foundation of life.” KB identifies the form as a participle and reads it as “steadfast in righteousness”; but the verb does not otherwise exist in the Qal. W. McKane reads it as כָּן (kan, from כּוּן, kun) and translates it “strive after” life (Proverbs [OTL], 435).

¹³ tn Heb “is to life.” The expression “leads to” does not appear in the Hebrew text, but the idiom implies it; it is supplied in the translation for smoothness.

¹⁴ tn The phrase “pursues it” does not appear in the Hebrew but has been supplied in the translation from context.

¹⁵ sn “Life” and “death” describe the vicissitudes of this life but can also refer to the situation beyond the grave. The two paths head in opposite directions.

¹⁶ 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.

¹⁷ sn The fool believes that his own plans and ideas are perfect or “right” (יָשָׁר, yashar); he is satisfied with his own opinion.

¹⁸ tn Heb “in his own eyes.”

¹⁹ tn Or “a wise person listens to advice” (cf. NIV, NRSV, TEV, CEV, NLT).

²⁰ 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).

²¹ 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.

²² tn Heb “house.” This term functions as a synecdoche of container (= house) for contents (= household, family).

²³ 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.

²⁴ 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.

²⁵ 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.

²⁶ tn Heb “ways of a man.”

²⁷ sn The Hebrew term translated “right” (z~E) means “innocent” (NIV) or “pure” (NAB, NRSV, NLT). It is used in the Bible for pure oils or undiluted liquids; here it means unmixed actions. Therefore on the one hand people rather naively conclude that their actions are fine.

²⁸ tn Heb “in his eyes.”

²⁹ tn The figure (a hypocatastasis) of “weighing” signifies “evaluation” (e.g., Exod 5:8; 1 Sam 2:3; 16:7; Prov 21:2; 24:12). There may be an allusion to the Egyptian belief of weighing the heart after death to determine righteousness. But in Hebrew thought it is an ongoing evaluation as well, not merely an evaluation after death.

³⁰ tn Heb “spirits” (so KJV, ASV). This is a metonymy for the motives, the intentions of the heart (e.g., 21:2 and 24:2).

sn Humans deceive themselves rather easily and so appear righteous in their own eyes; but the proverb says that God evaluates motives and so he alone can determine if the person’s ways are innocent.

³¹ tn Heb “the steps of a man”; but “man” is the noun גֶּבֶר (gever, in pause), indicating an important, powerful person. BDB 149-50 s.v. suggests it is used of men in their role of defending women and children; if that can be validated, then a translation of “man” would be appropriate here. But the line seems to have a wider, more general application. The “steps” represent (by implied comparison) the course of life (cf. NLT “the road we travel”).

³² tn Heb “from the Lord”; NRSV “ordered by the Lord”; NIV “directed by the Lord.”

sn To say that one’s steps are ordained by the Lord means that one’s course of actions, one’s whole life, is divinely prepared and sovereignly superintended (e.g., Gen 50:26; Prov 3:6). Ironically, man is not actually in control of his own steps.

³³ tn The verse uses an independent nominative absolute to point up the contrast between the mortal and the immortal: “and man, how can he understand his way?” The verb in the sentence would then be classified as a potential imperfect; and the whole question rhetorical. It is affirming that humans cannot understand very much at all about their lives.

³⁴ tn Heb “his way.” The referent of the third masculine singular pronoun is unclear, so the word “own” was supplied in the translation to clarify that the referent is the human individual, not the Lord.

³⁵ tn Heb “in his own eyes.” The term “eyes” is a metonymy for estimation, opinion, evaluation.

³⁶ tn Heb “weighs” (so NASB, NIV, NRSV); NLT “examines”; NCV, TEV “judges.”

³⁷ tn Heb “the hearts.” The term לֵב (lev, “heart”) is used as a metonymy of association for thoughts and motives (BDB 660-61 s.v. 6-7). Even though people think they know themselves, the Lord evaluates motives as well (e.g., Prov 16:2).

³⁸ sn This is a figure of speech known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is bad!”

³⁹ tn Heb “and the investigation of their glory is not glory.” This line is difficult to understand but it forms an analogy to honey – glory, like honey, is good, but not to excess. The LXX rendered this, “it is proper to honor notable sayings.” A. A. MacIntosh suggests, “He who searches for glory will be distressed” (“A Note on Prov 25:27,” VT 20 [1970]: 112-14). G. E. Bryce has “to search out difficult things is glorious” (“Another Wisdom ‘Book’ in Proverbs,” JBL 91 (1972): 145-47). R. C. Van Leeuwen suggests, “to seek difficult things is as glory” (“Proverbs 25:27 Once Again,” VT 36 [1986]: 105-14). The Hebrew is cryptic, but not unintelligible: “seeking their glory [is not] glory.” It is saying that seeking one’s own glory is dishonorable.

⁴⁰ 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.

⁴¹ tn Heb “in his own eyes” (so NAB, NASB, NIV).

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).

⁴² 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.

⁴³ tn Heb “a rich man,” although the context does not indicate that this is limited only to males.

⁴⁴ sn The idiom “in his own eyes” means “in his own opinion,” that is, his self conceit. The rich person thinks he is wise because he is rich, that he has made all the right choices.

⁴⁵ tn The form יַחְקְרֶנּוּ (yakhqÿrennu) means “he searches him” (cf. KJV, ASV) or “he examines him”; a potential imperfect nuance fits well here to indicate that a discerning person, even though poor, can search the flaws of the rich and see through the pretension and the false assumptions (cf. NAB, NASB, NIV “sees through him”). Several commentators have connected the word to the Arabic root hqr, which means “despise” (D. W. Thomas, “Notes on Some Passages in the Book of Proverbs,” JTS 38 [1937]: 400-403), but that would be both predictable and flat.

⁴⁶ sn The idea of “trusting in one’s own heart” is a way of describing one who is self-reliant. C. H. Toy says it means to follow the untrained suggestions of the mind or to rely on one’s own mental resources (Proverbs [ICC], 505). It is arrogant to take no counsel but to rely only on one’s own intelligence.

⁴⁷ sn The idiom of “walking in wisdom” means to live life according to the acquired skill and knowledge passed on from the sages. It is the wisdom from above that the book of Proverbs presents, not the undisciplined and uninformed wit and wisdom from below.

⁴⁸ tn The verb form יִמָּלֵט (yimmalet) is the Niphal imperfect; the form means “to escape.” In this context one would conclude that it means “to escape from trouble,” because the one who lives in this life by wisdom will escape trouble, and the one who trusts in himself will not.

⁴⁹ sn The expression shares with a thief describes someone who is an “accomplice” (cf. NAB, NIV) because he is willing to share in the loot without taking part in the crime.

⁵⁰ tn Heb “hates his soul.” The accomplice is working against himself, for he will be punished along with the thief if he is caught.

⁵¹ tn Heb “oath” or “imprecation”; ASV “adjuration.” This amounted to an “oath” or “curse” (cf. NAB “he hears himself put under a curse”; NRSV “one hears the victim’s curse”) either by or on behalf of the victim, that any witness to the crime must testify (cf. Lev 5:1). However, in this legal setting referring to “a victim’s curse” could be misleading (cf. also KJV “he heareth cursing”), since it could be understood to refer to profanity directed against those guilty of the crime rather than an imprecation called down on a witness who refused to testify (as in the present proverb). The present translation specifies this as an “oath to testify.”

sn The oath to testify was not an oath to tell the truth before a court of law in the modern sense. Instead it was a “curse” or “imprecation” expressed by the victim of the theft, or by the legal authorities, called down on any witness of the crime who kept silent or refused to testify (as here). According to Lev 5:1, if a witness does not speak up he is accountable for the crime. This person hears the adjuration, but if he speaks up he is condemned, and if he does not speak up he is guilty under the law. The proverb is an unusual one; it seems to be warning against getting mixed up in any way with the thief, for it will create a serious ethical dilemma.

⁵² tn The verb רָחַץ (rakhats) means “to wash; to wash off; to wash away; to bathe.” It is used of physical washing, ceremonial washings, and hence figuratively of removing sin and guilt through confession (e.g., Isa 1:16). Here the form is the Pual perfect (unless it is a rare old Qal passive, since there is no Piel and no apparent change of meaning from the Qal).

sn The point of the verse is that there are people who observe outer ritual and think they are pure (טָהוֹר [tahor] is the Levitical standard for entrance into the sanctuary), but who pay no attention to inner cleansing (e.g., Matt 23:27).

⁵³ sn Filthiness often refers to physical uncleanness, but here it refers to moral defilement. Zech 3:3-4 uses it metaphorically as well for the sin of the nation (e.g., Isa 36:12).