Proverbs 1:7
Context1:7 Fearing the Lord 1 is the beginning 2 of moral knowledge, 3
but 4 fools 5 despise 6 wisdom and instruction. 7
Proverbs 1:18
Context1:18 but these men lie in wait for their own blood, 8
they ambush their own lives! 9
Proverbs 3:1
Context3:1 My child, 11 do not forget my teaching,
but let your heart keep 12 my commandments,
Proverbs 3:35
Context3:35 The wise inherit honor,
but he holds fools up 13 to public contempt. 14
Proverbs 5:4
Context5:4 but in the end 15 she is bitter 16 as wormwood, 17
sharp as a two-edged 18 sword.
Proverbs 10:2-4
Context10:2 Treasures gained by wickedness 19 do not profit,
but righteousness 20 delivers from mortal danger. 21
10:3 The Lord satisfies 22 the appetite 23 of the righteous,
but he thwarts 24 the craving 25 of the wicked.
10:4 The one who is lazy 26 becomes poor, 27
but the one who works diligently 28 becomes wealthy. 29
Proverbs 10:6-8
Context10:6 Blessings 30 are on the head of the righteous,
but the speech 31 of the wicked conceals 32 violence. 33
10:7 The memory 34 of the righteous is a blessing,
but the reputation 35 of the wicked will rot. 36
10:8 The wise person 37 accepts instructions, 38
but the one who speaks foolishness 39 will come to ruin. 40
Proverbs 10:14
Context10:14 Those who are wise 41 store up 42 knowledge,
but foolish speech 43 leads to imminent 44 destruction.
Proverbs 10:19
Context10:19 When words abound, transgression is inevitable, 45
but the one who restrains 46 his words 47 is wise.
Proverbs 10:21
Context10:21 The teaching 48 of the righteous feeds 49 many,
but fools die 50 for lack of wisdom. 51
Proverbs 10:27-28
Context10:27 Fearing the Lord 52 prolongs life, 53
but the life span 54 of the wicked will be shortened. 55
10:28 The hope 56 of the righteous is joy,
but the expectation of the wicked will remain unfulfilled. 57
Proverbs 10:30
Context10:30 The righteous will never be moved,
but the wicked will not inhabit the land. 58
Proverbs 11:1-4
Context11:1 The Lord abhors 59 dishonest scales, 60
but an accurate weight 61 is his delight.
11:2 When pride 62 comes, 63 then comes disgrace, 64
but with humility 65 comes 66 wisdom.
11:3 The integrity of the upright guides them, 67
but the crookedness of the unfaithful destroys them. 68
11:4 Wealth does not profit in the day of wrath, 69
but righteousness delivers from mortal danger. 70
Proverbs 11:12
Context11:12 The one who denounces 71 his neighbor lacks wisdom, 72
but the one who has discernment 73 keeps silent. 74
Proverbs 11:17-18
Context11:17 A kind person 75 benefits 76 himself, 77
but a cruel person brings himself trouble. 78
11:18 The wicked person 79 earns 80 deceitful wages, 81
but the one who sows 82 righteousness reaps 83 a genuine 84 reward. 85
Proverbs 12:1
Context12:1 The one who loves discipline loves knowledge, 86
but the one who hates reproof is stupid. 87
Proverbs 12:3
Context12:3 No one 88 can be established 89 through wickedness,
but a righteous root 90 cannot be moved.
Proverbs 12:7
Context12:7 The wicked are overthrown 91 and perish, 92
but the righteous household 93 will stand.
Proverbs 12:12
Context12:12 The wicked person desires a stronghold, 94
but the righteous root 95 endures. 96
Proverbs 12:16-17
Context12:16 A fool’s annoyance 97 is known at once, 98
but the prudent 99 overlooks 100 an insult.
12:17 The faithful witness 101 tells what is right, 102
but a false witness 103 speaks 104 deceit.
Proverbs 12:21-22
Context12:21 The righteous do not encounter 105 any harm, 106
but the wicked are filled with calamity. 107
12:22 The Lord 108 abhors a person who lies, 109
but those who deal truthfully 110 are his delight. 111
Proverbs 12:24
Context12:24 The diligent 112 person 113 will rule,
but the slothful 114 will become a slave. 115
Proverbs 12:27-28
Context12:27 The lazy person does not roast 116 his prey,
but personal possessions 117 are precious to the diligent.
12:28 In the path of righteousness there is life,
but another path leads to death. 118
Proverbs 13:5-6
Context13:5 The righteous person hates anything false, 119
but the wicked person acts in shameful disgrace. 120
13:6 Righteousness 121 guards the one who lives with integrity, 122
but wickedness 123 overthrows the sinner.
Proverbs 13:9-10
Context13:9 The light 124 of the righteous shines brightly, 125
but the lamp 126 of the wicked goes out. 127
13:10 With pride 128 comes only 129 contention,
but wisdom is with the well-advised. 130
Proverbs 13:12-13
Context13:12 Hope 131 deferred 132 makes the heart sick, 133
but a longing fulfilled 134 is like 135 a tree of life.
13:13 The one who despises instruction 136 will pay the penalty, 137
but whoever esteems instruction 138 will 139 be rewarded. 140
Proverbs 13:15-17
Context13:15 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.
Proverbs 13:19-20
Context13:19 A desire fulfilled is sweet to the soul,
but fools abhor 152 turning away from evil.
13:20 The one who associates 153 with the wise grows wise,
but a companion of fools suffers harm. 154
Proverbs 14:5
Context14:5 A truthful witness 155 does not lie,
but a false witness 156 breathes out lies. 157
Proverbs 14:9
Context14:9 Fools mock 158 at reparation, 159
but among the upright there is favor. 160
Proverbs 14:11
Context14:11 The household 161 of the wicked will be destroyed,
but the tent 162 of the upright will flourish.
Proverbs 14:15
Context14:15 A naive person 163 believes everything,
but the shrewd person discerns his steps. 164
Proverbs 14:18
Context14:18 The naive inherit 165 folly,
but the shrewd 166 are crowned 167 with knowledge.
Proverbs 14:21
Context14:21 The one who despises his neighbor sins,
but whoever is kind to the needy is blessed.
Proverbs 14:23-25
Context14:23 In all hard work 168 there is profit,
but merely talking about it 169 only brings 170 poverty. 171
14:24 The crown of the wise is their riches, 172
but the folly 173 of fools is folly.
14:25 A truthful witness 174 rescues lives, 175
but the one who breathes lies brings 176 deception. 177
Proverbs 14:30
Context14:30 A tranquil spirit 178 revives the body, 179
but envy 180 is rottenness to the bones. 181
Proverbs 14:34
Context14:34 Righteousness exalts 182 a nation,
but sin is a disgrace 183 to any people.
Proverbs 15:1
Context15:1 A gentle response 184 turns away anger,
but a harsh word 185 stirs up wrath. 186
Proverbs 15:5
Context15:5 A fool rejects his father’s discipline,
but whoever heeds reproof shows good sense. 187
Proverbs 15:7-9
Context15:7 The lips of the wise spread 188 knowledge,
but not so the heart of fools. 189
15:8 The Lord abhors 190 the sacrifices 191 of the wicked, 192
but the prayer 193 of the upright pleases him. 194
15:9 The Lord abhors 195 the way of the wicked,
but he loves those 196 who pursue 197 righteousness.
Proverbs 15:13-14
Context15:13 A joyful heart 198 makes the face cheerful, 199
but by a painful heart the spirit is broken.
15:14 The discerning heart seeks knowledge,
but the mouth of fools feeds on folly. 200
Proverbs 15:20
Context15:20 A wise child 201 brings joy to his father,
but a foolish person 202 despises 203 his mother.
Proverbs 15:22
Context15:22 Plans fail 204 when there is no counsel,
but with abundant advisers they are established. 205
Proverbs 15:26-27
Context15:26 The Lord abhors 206 the plans 207 of the wicked, 208
but pleasant words 209 are pure. 210
15:27 The one who is greedy for gain 211 troubles 212 his household, 213
but whoever hates bribes 214 will live.
Proverbs 15:29
Context15:29 The Lord is far 215 from the wicked,
but he hears 216 the prayer of the righteous. 217
Proverbs 15:32
Context15:32 The one who refuses correction despises himself, 218
but whoever hears 219 reproof acquires understanding. 220
Proverbs 16:9
Context16:9 A person 221 plans his course, 222
but the Lord directs 223 his steps. 224
Proverbs 16:33
Context16:33 The dice are thrown into the lap, 225
but their every decision 226 is from the Lord. 227
Proverbs 17:9
Context17:9 The one who forgives 228 an offense seeks 229 love,
but whoever repeats a matter separates close friends. 230
Proverbs 17:22
Context17:22 A cheerful heart 231 brings good healing, 232
but a crushed spirit 233 dries up the bones. 234
Proverbs 18:2
Context18:2 A fool takes no pleasure 235 in understanding
but only in disclosing 236 what is on his mind. 237
Proverbs 18:12
Context18:12 Before destruction the heart 238 of a person is proud,
but humility comes 239 before honor. 240
Proverbs 18:14
Context18:14 A person’s spirit 241 sustains him through sickness –
but who can bear 242 a crushed spirit? 243
Proverbs 18:23
Context18:23 A poor person makes supplications, 244
but a rich man answers harshly. 245
Proverbs 19:4
Context19:4 Wealth adds many friends,
but a poor person is separated 246 from his friend. 247
Proverbs 19:14
Context19:14 A house and wealth are inherited from parents, 248
but a prudent wife 249 is from the Lord.
Proverbs 20:3
Context20:3 It is an honor for a person 250 to cease 251 from strife,
but every fool quarrels. 252
Proverbs 20:6
Context20:6 Many people profess their loyalty, 253
but a faithful person 254 – who can find? 255
Proverbs 21:26
Context21:26 All day long he craves greedily, 256
but the righteous gives and does not hold back. 257
Proverbs 21:28
Context21:28 A lying witness 258 will perish, 259
but the one who reports accurately speaks forever. 260
Proverbs 21:31
Context21:31 A horse is prepared for the day of battle,
but the victory is from the Lord. 261
Proverbs 22:12
Context22:12 The eyes of the Lord 262 guard knowledge, 263
but he overthrows the words of the faithless person. 264
Proverbs 27:4
Context27:4 Wrath is cruel and anger is overwhelming, 265
but who can stand before jealousy? 266
Proverbs 27:6
Context27:6 Faithful 267 are the wounds of a friend,
but the kisses 268 of an enemy are excessive. 269
Proverbs 28:5
Context28:5 Evil people 270 do not understand justice, 271
but those who seek the Lord 272 understand it all.
Proverbs 28:25
Context28:25 The greedy person 273 stirs up dissension, 274
but the one who trusts 275 in the Lord will prosper. 276
Proverbs 28:28
Context28:28 When the wicked gain control, 277 people 278 hide themselves, 279
but when they perish, 280 the righteous increase.
Proverbs 29:8
Context29:8 Scornful people 281 inflame 282 a city, 283
but those who are wise turn away wrath.
Proverbs 29:11
Context29:11 A fool lets fly with all his temper, 284
but a wise person keeps it back. 285
Proverbs 29:16
Context29:16 When the wicked increase, 286 transgression increases,
but the righteous will see 287 their downfall.
Proverbs 30:24-27
Context30:24 There are four things on earth that are small, 288
but they are exceedingly wise: 289
30:25 ants are creatures with little strength,
but they prepare 290 their food in the summer;
30:26 rock badgers 291 are creatures with little power,
but they make their homes in the crags;
30:27 locusts have no king,
but they all go forward by ranks; 292
1 tn Heb “fear of the
2 tn The noun רֵאשִׁית (re’shit) has a two-fold range of meaning (BDB 912 s.v.): (1) “beginning” = first step in a course of action (e.g., Ps 111:10; Prov 17:14; Mic 1:13) or (2) “chief thing” as the principal aspect of something (e.g., Prov 4:7). So fearing the
3 tn Heb “knowledge.” The noun דָּעַת (da’at, “knowledge”) refers to experiential knowledge, not just cognitive knowledge, including the intellectual assimilation and practical application (BDB 394 s.v.). It is used in parallelism to מוּסָר (musar, “instruction, discipline”) and חָכְמָה (khokhmah, “wisdom, moral skill”).
4 tn The conjunction “but” does not appear in the Hebrew text, but is implied by the antithetical parallelism. It is supplied in the translation for clarity.
5 tn The term אֱוִיל (’evil, “fool”) refers to a person characterized by moral folly (BDB 17 s.v.). Fools lack understanding (10:21), do not store up knowledge (10:14), fail to attain wisdom (24:7), and refuse correction (15:5; 27:22). They are arrogant (26:5), talk loosely (14:3) and are contentious (20:3). They might have mental intelligence but they are morally foolish. In sum, they are stubborn and “thick-brained” (J. H. Greenstone, Proverbs, 6).
6 tn The verb of בָּזָה (bazah, “despise”) means to treat things of value with contempt, as if they were worthless (BDB 102 s.v.). The classic example is Esau who despised his birthright and sold it for lentil stew (Gen 25:34). The perfect tense of this verb may be classified as characteristic perfect (what they have done and currently do) or gnomic perfect (what they always do in past, present and future). The latter is preferred; this describes a trait of fools, and elsewhere the book says that fools do not change.
7 sn Hebrew word order is emphatic here. Normal word order is: verb + subject + direct object. Here it is: direct object + subject + verb (“wisdom and instruction fools despise”).
8 sn They think that they are going to shed innocent blood, but in their blindness they do not realize that it is their own blood they shed. Their greed will lead to their destruction. This is an example of ironic poetic justice. They do not intend to destroy themselves; but this is what they accomplish.
9 tn Heb “their own souls.” The term נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” (Exod 21:23; Num 17:3; Judg 5:18; Prov 12:10; BDB 659 s.v. 3.c).
10 sn The chapter begins with an introductory exhortation (1-4), followed by an admonition to be faithful to the
11 tn Heb “my son” (likewise in vv. 11, 21).
12 tn The verb יִצֹּר (yitsor) is a Qal jussive and the noun לִבֶּךָ (libbekha, “your heart”) functions as the subject: “let your heart keep my commandments.”
13 tc MT reads מֵרִים (merim, “he lifts up”): singular Hiphil participle of רוּם (rum, “to rise; to exalt”), functioning verbally with the
14 tn The noun קָלוֹן (qalon, “ignominy; dishonor; contempt”) is from קָלָה (qalah) which is an alternate form of קָלַל (qalal) which means (1) “to treat something lightly,” (2) “to treat with contempt [or, with little esteem]” or (3) “to curse.” The noun refers to personal disgrace or shame. While the wise will inherit honor, fools will be made a public display of dishonor. God lets fools entangle themselves in their folly in a way for all to see.
15 sn Heb “her end” (so KJV). D. Kidner notes that Proverbs does not allow us to forget that there is an afterward (Proverbs [TOTC], 65).
16 sn The verb “to be bitter” (מָרַר, marar) describes things that are harmful and destructive for life, such as the death of the members of the family of Naomi (Ruth 1:20) or finding water that was undrinkable (Exod 15:22-27). The word indicates that the sweet talking will turn out badly.
17 tn The Hebrew term translated “wormwood” refers to the aromatic plant that contrasts with the sweetness of honey. Some follow the LXX and translate it as “gall” (cf. NIV). The point is that there was sweetness when the tryst had alluring glamour, but afterward it had an ugly ring (W. G. Plaut, Proverbs, 74).
18 sn The Hebrew has “like a sword of [two] mouths,” meaning a double-edged sword that devours/cuts either way. There is no movement without damage. There may be a wordplay here with this description of the “sword with two mouths,” and the subject of the passage being the words of her mouth which also have two sides to them. The irony is cut by the idiom.
19 tn Heb “treasures of wickedness” (so KJV, ASV); NASB “Ill-gotten gains”; TEV “Wealth that you get by dishonesty.”
20 sn The term “righteousness” here means honesty (cf. TEV). Wealth has limited value even if gained honestly; but honesty delivers from mortal danger.
21 tn Heb “death.” This could refer to literal death, but it is probably figurative here for mortal danger or ruin.
22 tn Heb “does not allow…to go hungry.” The expression “The
23 tn The term נֶפֶשׁ (nefesh) means “soul” but its root meaning is “throat” and it has a broad range of meanings; here it denotes “appetite” (BDB 660 s.v. 5.a; see, e.g., Pss 63:6; 107:9; Prov 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). The term could denote “desire” (BDB 660 s.v. 6.a) which would include the inner urge for success. By contrast, the wicked live unfulfilled lives – as far as spiritual values are concerned.
24 tn Heb “thrusts away” (cf. ASV, NASB); NLT “refuses to satisfy.” The verb הָדַף (hadaf) means “to thrust away; to push; to drive,” either to depose or reject (BDB 213 s.v.).
25 tn This verse contrasts the “appetite” of the righteous with the “craving” of the wicked. This word הַוַּה (havvah, “craving”) means “desire” often in a bad sense, as ‘the desire of the wicked,” which could not be wholesome (Ps 52:9).
26 tn Heb “a palm of slackness.” The genitive noun רְמִיָּה (remiyyah, “slackness”) functions as an attributive adjective: “a slack palm” (BDB 941 s.v.). The term כַף (khaf, “palm”) is a synecdoche of part (= palm) for the whole person (= one who works with his hands). The hand is emphasized because it is the instrument of physical labor. The “slack hand” is contrasted with the “diligent hand.” A slack hand refers to a lazy worker or careless work that such hands produce. See N. C. Habel, “Wisdom, Wealth, and Poverty Paradigms in the Book of Proverbs,” BiBh 14 (1988): 28-49.
27 tc The MT reads רָאשׁ (ra’sh, “poor”) which is the plene spelling of רָשׁ (rash, “poor [person]”; HALOT 1229-30 s.v. רֵישׁ). Both Tg. Prov 10:4 and LXX reflect an alternate vocalization רִישׁ (rish, “poverty”) which is from the same root, and essentially means the same thing.
tn Heb “causes poverty.” The expression is literally, “the palm of slackness causes poverty.”
28 tn Heb “but the hand of the diligent” (so KJV, NAB, NASB, NRSV). The genitive noun חָרוּצִים (kharutsim, “diligence”) functions as an attributive adjective: “a diligent hand.” The noun חָרוּצִים (kharutsim) uses the plural form because the plural is often used for abstract moral qualities. The term יָד (yad, “hand”) is a synecdoche of part (= “hand”) for the whole person (= “the one who works with his hands”). The hand is emphasized because it is the instrument of physical labor.
29 tn Heb “makes rich” (so NASB, NRSV). The Hiphil verb is used in a causative sense; literally, “the hand of the diligent makes rich.”
30 sn The word “blessings” has the sense of gifts, enrichments, that is, the rewards or the results of being righteous. The blessings come either from the people the righteous deal with, or from God. CEV understands the blessings as praise for good behavior (“Everyone praises good people”).
31 tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.
32 tn Heb “covers.” Behind the speech of the wicked is aggressive violence (W. McKane, Proverbs [OTL], 422).
33 tn The syntax of this line is ambiguous. The translation takes “the mouth of the wicked” as the nominative subject and “violence” as the accusative direct object; however, the subject might be “violence,” hence: “violence covers the mouth of the wicked” (cf. KJV, ASV, NIV).
34 sn “Memory” (זֵכֶר, zekher) and “name” are often paired as synonyms. “Memory” in this sense has to do with reputation, fame. One’s reputation will be good or bad by righteousness or wickedness respectively.
35 tn Heb “name.” The term “name” often functions as a metonymy of association for reputation (BDB 1028 s.v. שֵׁם 2.b).
36 tn The editors of BHS suggest a reading “will be cursed” to make a better parallelism, but the reading of the MT is more striking as a metaphor.
sn To say the wicked’s name will rot means that the name will be obliterated from memory (Exod 17:14; Deut 25:19), leaving only a bad memory for a while.
37 tn Heb “the wise of heart” (so NASB, NRSV). The genitive noun לֵב (lev, “heart”) functions as an attributive adjective: “the wise heart.” The term לֵב functions as a synecdoche of part (= heart) for the whole person (= person). The heart is emphasized because it is the seat of wisdom (BDB 524 s.v. 3.b).
38 tn Heb “commandments.”
39 tn Heb “fool of lips.” The phrase is a genitive of specification: “a fool in respect to lips.” The term “lips” is a metonymy of cause (= lips) for effect (= speech). This person talks foolishness; he is too busy talking to pay attention to instruction.
40 tn The Niphal verb לָבַט (lavat) means “to be thrust down [or, away]”; that is, “to be ruined; to fall” or “to stumble” (e.g., Hos 4:14). The fool who refuses to listen to advice – but abides by his own standards which he freely expresses – will suffer the predicaments that he creates.
41 tn Heb “wise men.”
42 sn The verb צָפַן (tsafan, “to store up; to treasure”) may mean (1) the wise acquire and do not lose wisdom (cf. NAB, NIV, TEV), or (2) they do not tell all that they know (cf. NCV), that is, they treasure it up for a time when they will need it. The fool, by contrast, talks without thinking.
43 tn Heb “the mouth of foolishness”; cf. NRSV, NLT “the babbling of a fool.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech. The genitive אֶוִיל (’evil, “foolishness”) functions as an attributive adjective: “a foolish mouth” = foolish speech.
44 tn Heb “near destruction.” The words of the fool that are uttered without wise forethought may invite imminent ruin (e.g., James 3:13-18). See also Ptah-hotep and Amenemope in ANET 414 and 423.
45 tn Heb “does not cease.” It is impossible to avoid sinning in an abundance of words – sooner or later one is bound to say something wrong.
46 tn Or “holds his lips under control.” The verb חָשַׂךְ (khasakh) means “to withhold; to restrain; to hold in check” (BDB 362 s.v.). The related Arabic term is used in reference to placing a piece of wood in the mouth of a goat to prevent it from sucking (HALOT 359 s.v. חשׂךְ).
47 tn Heb “his lips” (so KJV, NAB, NASB); NIV “his tongue.” The term “lips” is a metonymy of cause for speech.
48 tn Heb “lips.” The term “lips” functions as a metonymy of cause for what is said (or in this case taught).
49 tn The verb רָעָה (ra’ah) means “to feed” or “to shepherd” (e.g., Gen 48:15). What they say will meet the needs of many.
50 tn In what sense the fool “dies” is unclear. Fools ruin their lives and the lives of others by their lack of discipline and knowledge. The contrast is between enhancing life and ruining life.
51 tn Heb “heart.” The term לֵב (lev, “heart”) functions as a metonymy of association for wisdom and knowledge (BDB 524 s.v. 3.a).
52 tn Heb “the fear of the
53 tn Heb “days” (so KJV, ASV).
54 tn Heb “years.” The term “years” functions as a synecdoche of part (= years) for the whole (= lifespan).
55 sn This general saying has to be qualified with the problem of the righteous suffering and dying young, a problem that perplexed the sages of the entire ancient world. But this is the general principle: The righteous live longer because their life is the natural one and because God blesses them.
56 sn This proverb contrasts the hopes of the righteous and the wicked. The righteous will see their hopes fulfilled. The saying is concerned with God’s justice. The words תּוֹחֶלֶת (tokhelet, from יָחַל, yakhal) and תִּקְוַת (tiqvat, from קָוָה, qavah) are synonyms, both emphasizing eager expectations, longings, waiting in hope.
57 tn Heb “will perish”; NAB “comes to nought.”
58 sn This proverb concerns the enjoyment of covenant blessings – dwelling in the land of Israel. It is promised to the righteous for an eternal inheritance, and so the wicked cannot expect to settle there – they will be exiled.
59 tn Heb “an abomination of the
60 tn Heb “scales of deception.” The genitive is attributive: “deceptive scales.” This refers to dishonesty in the market where silver was weighed in the scales. God condemns dishonest business practices (Deut 25:13-16; Lev 10:35-36), as did the ancient Near East (ANET 388, 423).
61 tn Heb “a perfect stone.” Stones were used for measuring amounts of silver on the scales; here the stone that pleases the
62 tn Heb “presumptuousness.” This term is from the root זִיד, zid (or זוּד, zud) which means “to boil; to seethe; to act proudly; to act presumptuously.” The idea is that of boiling over the edge of the pot, signifying overstepping the boundaries (e.g., Gen 25:29).
63 tn The verbs show both the sequence and the correlation. The first is the perfect tense of בּוֹא (bo’, “to enter; to come”); it is followed by the preterite with vav consecutive from the same verb, showing that one follows or comes with the other. Because the second verb in the colon is sequential to the first, the first may be subordinated as a temporal clause.
64 sn This proverb does not state how the disgrace will come, but affirms that it will follow pride. The proud will be brought down.
65 tn Heb “modesty”; KJV, ASV “the lowly.” The adjective צְנוּעִים (tsÿnu’im, “modest”) is used as a noun; this is an example of antimeria in which one part of speech is used in the place of another (see E. W. Bullinger, Figures of Speech, 491-506), e.g., “Let the dry [adjective] appear!” = dry land (Gen 1:9). The root צָנַע (tsana’, “to be modest; to be humble”) describes those who are reserved, retiring, modest. The plural form is used for the abstract idea of humility.
66 tn The term “comes” does not appear in the Hebrew, but is supplied in the translation from parallelism.
67 sn This contrasts two lifestyles, affirming the value of integrity. The upright live with integrity – blamelessness – and that integrity leads them in success and happiness. Those who use treachery will be destroyed by it.
68 tc The form is a Kethib/Qere reading. The Qere יְשָׁדֵּם (yÿshadem) is an imperfect tense with the pronominal suffix. The Kethib וְשַׁדָּם (vÿshadam) is a perfect tense with a vav prefixed and a pronominal suffix. The Qere is supported by the versions.
69 sn The “day of wrath” refers to divine punishment in this life (R. N. Whybray, Proverbs [CBC], 67; e.g., also Job 21:30; Ezek 7:19; Zeph 1:18). Righteousness and not wealth is more valuable in anticipating judgment.
70 tn Heb “from death.”
71 tn Heb “despises” (so NASB) or “belittles” (so NRSV). The participle בָּז (baz, from בּוּז, buz) means “to despise; to show contempt for” someone. It reflects an attitude of pride and judgmentalism. In view of the parallel line, in this situation it would reflect perhaps some public denunciation of another person.
sn According to Proverbs (and the Bible as a whole) how one treats a neighbor is an important part of righteousness. One was expected to be a good neighbor, and to protect and safeguard the life and reputation of a neighbor.
72 tn Heb “heart.” The noun לֵב (lev, “heart”) functions as a metonymy of association for wisdom, since the heart is often associated with knowledge and wisdom (BDB 524 s.v. 3.a).
73 tn Heb “a man of discernment.”
74 sn The verb translated “keeps silence” (יַחֲרִישׁ, yakharish) means “holds his peace.” Rather than publicly denouncing another person’s mistake or folly, a wise person will keep quiet about it (e.g., 1 Sam 10:27). A discerning person realizes that the neighbor may become an opponent and someday retaliate.
75 tn Heb “man of kindness.”
sn This contrasts the “kind person” and the “cruel person” (one who is fierce, cruel), showing the consequences of their dispositions.
76 tn The term גֹּמֶל (gomel) means “to deal fully [or “adequately”] with” someone or something. The kind person will benefit himself.
77 tn Heb “his own soul.” The term נֶפֶשׁ (nefesh, “soul”) is used as a synecdoche of part (= soul) for the whole (= person): “himself” (BDB 660 s.v. 4).
78 tn Heb “brings trouble to his flesh.”
sn There may be a conscious effort by the sage to contrast “soul” and “body”: He contrasts the benefits of kindness for the “soul” (translated “himself”) with the trouble that comes to the “flesh/body” (translated “himself”) of the cruel.
79 tn The form is the masculine singular adjective used as a substantive.
80 tn Heb “makes” (so NAB).
81 tn Heb “wages of deception.”
sn Whatever recompense or reward the wicked receive will not last, hence, it is deceptive (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 88).
82 sn The participle “sowing” provides an implied comparison (the figure is known as hypocatastasis) with the point of practicing righteousness and inspiring others to do the same. What is sown will yield fruit (1 Cor 9:11; 2 Cor 9:6; Jas 3:18).
83 tn The term “reaps” does not appear in the Hebrew but has been supplied in the translation from context for the sake of smoothness.
84 tn Heb “true” (so NASB, NRSV); KJV, NAB, NIV “sure.”
85 sn A wordplay (paronomasia) occurs between “deceptive” (שָׁקֶר, shaqer) and “reward” (שֶׂכֶר, sekher), underscoring the contrast by the repetition of sounds. The wages of the wicked are deceptive; the reward of the righteous is sure.
86 sn Those who wish to improve themselves must learn to accept correction; the fool hates/rejects any correction.
87 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).
88 tn Heb “a man cannot be.”
89 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.
90 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).
91 sn This proverb is about the stability of the righteous in times of trouble. The term “overthrown” might allude to Gen 19:21.
92 tn Heb “and they are not.”
93 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.”
94 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).
95 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.
96 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.
97 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.
98 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).
99 tn Heb “shrewd.”
100 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.
101 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.
102 tn Heb “righteousness.”
103 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.
104 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.
105 tn Heb “is not allowed to meet to the righteous.”
106 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
107 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).
108 tn Heb “an abomination of the
109 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.”
110 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.
111 sn The contrast between “delight/pleasure” and “abomination” is emphatic. What pleases the
112 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.
113 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.
114 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.
115 tn Heb “will be for slave labor.” The term מַס (mas, “slave labor”) refers to a person forced into labor from slavery.
116 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.
117 tn Heb “the wealth of a man.”
118 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).
119 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.”
120 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).
121 sn Righteousness refers to that which conforms to law and order. One who behaves with integrity will be safe from consequences of sin.
122 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.”
123 sn Righteousness and wickedness are personified in this proverb to make the point of security and insecurity for the two courses of life.
124 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.
125 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).
126 sn The lamp is an implied comparison as well, comparing the life of the wicked to a lamp that is going to be extinguished.
127 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.
128 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.
129 tn The particle רַק (raq, “only”) modifies the noun “contention” – only contention can come from such a person.
130 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”).
131 sn The word “hope” (תּוֹחֶלֶת [tokhelet] from יָחַל [yakhal]) also has the implication of a tense if not anxious wait.
132 tn The verb is the Pual participle from מָשַׁךְ (mashakh,“to draw; to drag”).
133 sn Failure in realizing one’s hopes can be depressing or discouraging. People can bear frustration only so long (W. G. Plaut, Proverbs, 153).
134 tn Heb “a desire that comes”; cf. CEV “a wish that comes true.”
135 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.
136 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.
137 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.
138 tn Heb “fears a commandment”; NIV “respects a command.”
139 tn Heb “he” or “that one” [will be rewarded].
140 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.”
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 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.
153 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.
154 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).
155 tn Heb “a witness of faithfulness.” The genitive functions in an attributive sense: “faithful witness” (so KJV, NRSV); TEV “reliable witness.”
156 tn Heb “a witness of falsehood.” The genitive functions in an attributive sense: “false witness.”
157 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”).
158 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.
159 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).
160 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.
161 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.
162 tn The term “tent” is a metonymy here referring to the contents of the tent: families.
163 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.
164 tn Heb “his step”; cf. TEV “sensible people watch their step.”
165 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.
166 tn Or “prudent” (KJV, NASB, NIV); NRSV, TEV “clever.”
167 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).
168 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.
169 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.
170 tn The term “brings” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.
171 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.
172 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).
173 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”).
174 tn Heb “a witness of truth”; cf. CEV “an honest witness.”
175 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.
176 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.”
177 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.
178 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).
179 tn Heb “life of the flesh” (so KJV, ASV); NAB, NIV “gives life to the body.”
180 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.
181 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.
182 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.
183 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
184 tn Heb “soft answer.” The adjective רַּךְ (rakh, “soft; tender; gentle”; BDB 940 s.v.) is more than a mild response; it is conciliatory, an answer that restores good temper and reasonableness (W. McKane, Proverbs [OTL], 477). Gideon illustrates this kind of answer (Judg 8:1-3) that brings peace.
185 tn Heb “word of harshness”; KJV “grievous words.” The noun עֶצֶב (’etsev, “pain, hurt”) functions as an attributive genitive. The term עֶצֶב refers to something that causes pain (BDB 780 s.v. I עֶצֶב). For example, Jephthah’s harsh answer led to war (Judg 12:1-6).
186 tn Heb “raises anger.” A common response to painful words is to let one’s temper flare up.
187 tn Heb “is prudent” (so KJV, NASB, NRSV); NCV, NLT “is wise.” Anyone who accepts correction or rebuke will become prudent in life.
188 tc The verb of the first colon is difficult because it does not fit the second very well – a heart does not “scatter” or “spread” knowledge. On the basis of the LXX, C. H. Toy (Proverbs [ICC], 305) suggests a change to יִצְּרוּ (yitsÿru, “they preserve”). The Greek evidence, however, is not strong. For the second line the LXX has “hearts of fools are not safe,” apparently taking לֹא־כֵן (lo’-khen) as “unstable” instead of “not so.” So it seems futile to use the Greek version to modify the first colon to make a better parallel, when the Greek has such a different reading in the second colon anyway.
189 sn The phrase “the heart of fools” emphasizes that fools do not comprehend knowledge. Cf. NCV “there is no knowledge in the thoughts of fools.”
190 tn Heb “an abomination of the
191 tn Heb “sacrifice” (so many English versions).
192 sn The sacrifices of the wicked are hated by the
193 sn J. H. Greenstone notes that if God will accept the prayers of the upright, he will accept their sacrifices; for sacrifice is an outer ritual and easily performed even by the wicked, but prayer is a private and inward act and not usually fabricated by unbelievers (Proverbs, 162).
194 tn Heb “[is] his pleasure.” The 3rd person masculine singular suffix functions as a subjective genitive: “he is pleased.” God is pleased with the prayers of the upright.
195 tn Heb “an abomination of the
196 tn Heb “the one who” (so NRSV).
197 sn God hates the way of the wicked, that is, their lifestyle and things they do. God loves those who pursue righteousness, the Piel verb signifying a persistent pursuit. W. G. Plaut says, “He who loves God will be moved to an active, persistent, and even dangerous search for justice” (Proverbs, 170).
198 tn The contrast in this proverb is between the “joyful heart” (Heb “a heart of joy,” using an attributive genitive) and the “painful heart” (Heb “pain of the heart,” using a genitive of specification).
199 sn The verb יֵיטִב (yetiv) normally means “to make good,” but here “to make the face good,” that is, there is a healthy, favorable, uplifted expression. The antithesis is the pained heart that crushes the spirit. C. H. Toy observes that a broken spirit is expressed by a sad face, while a cheerful face shows a courageous spirit (Proverbs [ICC], 308).
200 tn The idea expressed in the second colon does not make a strong parallelism with the first with its emphasis on seeking knowledge. Its poetic image of feeding (a hypocatastasis) would signify the acquisition of folly – the fool has an appetite for it. D. W. Thomas suggests the change of one letter, ר (resh) to ד (dalet), to obtain a reading יִדְעֶה (yid’eh); this he then connects to an Arabic root da`a with the meaning “sought, demanded” to form what he thinks is a better parallel (“Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 285). But even though the parallelism is not as precise as some would prefer, there is insufficient warrant for such a change.
201 tn Heb “son.”
202 tn Heb “a fool of a man,” a genitive of specification.
203 sn The proverb is almost the same as 10:1, except that “despises” replaces “grief.” This adds the idea of the callousness of the one who inflicts grief on his mother (D. Kidner, Proverbs [TOTC], 116).
204 tn Heb “go wrong” (so NRSV, NLT). The verb is the Hiphil infinitive absolute from פָּרַר, parar, which means “to break; to frustrate; to go wrong” (HALOT 975 s.v. I פרר 2). The plans are made ineffectual or are frustrated when there is insufficient counsel.
205 sn The proverb says essentially the same thing as 11:14, but differently.
206 tn Heb “an abomination of the
207 tn The noun מַחְשְׁבוֹת (makhshÿvot) means “thoughts” (so KJV, NIV, NLT), from the verb חָשַׁב (khashav, “to think; to reckon; to devise”). So these are intentions, what is being planned (cf. NAB “schemes”).
208 tn The word רַע (“evil; wicked”) is a genitive of source or subjective genitive, meaning the plans that the wicked devise – “wicked plans.”
209 sn The contrast is between the “thoughts” and the “words.” The thoughts that are designed to hurt people the
210 tc The MT simply has “but pleasant words are pure” (Heb “but pure [plural] are the words of pleasantness”). Some English versions add “to him” to make the connection to the first part (cf. NAB, NIV). The LXX has: “the sayings of the pure are held in honor.” The Vulgate has: “pure speech will be confirmed by him as very beautiful.” The NIV has paraphrased here: “but those of the pure are pleasing to him.”
211 tn Heb “the one who gains.” The phrase בּוֹצֵעַ בָּצַע (botseakh batsa’) is a participle followed by its cognate accusative. This refers to a person who is always making the big deal, getting the larger cut, or in a hurry to get rich. The verb, though, makes it clear that the gaining of a profit is by violence and usually unjust, since the root has the idea of “cut off; break off; gain by violence.” The line is contrasted with hating bribes, and so the gain in this line may be through bribery.
212 sn The participle “troubles” (עֹכֵר, ’okher) can have the connotation of making things difficult for the family, or completely ruining the family (cf. NAB). In Josh 7:1 Achan took some of the “banned things” and was put to death: Because he “troubled Israel,” the
213 tn Heb “his house.”
214 tn Heb “gifts” (so KJV). Gifts can be harmless enough, but in a setting like this the idea is that the “gift” is in exchange for some “profit [or, gain].” Therefore they are bribes (cf. ASV, NAB, NASB, NIV, NRSV, NLT), and to be hated or rejected. Abram, for example, would not take anything that the king of Sodom had to offer, “lest [he] say, “I have made Abram rich” (Gen 14:22-24).
215 sn To say that the
216 sn The verb “hear” (שָׁמַע, shama’) has more of the sense of “respond to” in this context. If one “listens to the voice of the
217 sn God’s response to prayer is determined by the righteousness of the one who prays. A prayer of repentance by the wicked is an exception, for by it they would become the righteous (C. H. Toy, Proverbs [ICC], 316).
218 sn To “despise oneself” means to reject oneself as if there was little value. The one who ignores discipline is not interested in improving himself.
219 tn Or “heeds” (so NAB, NIV); NASB “listens to.”
220 tn The Hebrew text reads קוֹנֶה לֵּב (qoneh lev), the participle of קָנָה (qanah, “to acquire; to possess”) with its object, “heart.” The word “heart” is frequently a metonymy of subject, meaning all the capacities of the human spirit and/or mind. Here it refers to the ability to make judgments or discernment.
221 tn Heb “the heart of a man.” This stresses that it is within the heart that plans are made. Only those plans that are approved by God will succeed.
222 tn Heb “his way” (so KJV, NASB).
223 tn The verb כּוּן (kun, “to establish; to confirm”) with צַעַד (tsa’ad, “step”) means “to direct” (e.g., Ps 119:133; Jer 10:23). This contrasts what people plan and what actually happens – God determines the latter.
224 sn “Steps” is an implied comparison, along with “way,” to indicate the events of the plan as they work out.
225 tn Heb “the lot is cast.” Because the ancient practice of “casting lots” is unfamiliar to many modern readers, the imagery has been updated to “throwing dice.”
sn The proverb concerns the practice of seeking divine leading through casting lots. For a similar lesson, see Amenemope (18, 19:16-17, in ANET 423).
226 tn Heb “all its decision.”
227 sn The point concerns seeking God’s will through the practice. The
228 tn Heb “covers” (so NASB); NIV “covers over.” How people respond to the faults of others reveals whether or not they have love. The contrast is between one who “covers” (forgives, cf. NCV, NRSV) the fault of a friend and one who repeats news about it. The former promotes love because he cares about the person; the latter divides friends.
229 sn The participle מְבַקֵּשׁ (mÿvaqesh) means “seeks” in the sense of seeking to secure or procure or promote love. There can be no friendship without such understanding and discretion.
230 sn W. G. Plaut notes that harping on the past has destroyed many friendships and marriages (Proverbs, 188). W. McKane observes that this line refers to the person who breaks up friendships by his scandalous gossip, even if it is done with a kind of zeal for the welfare of the community, for it will destroy love and trust (Proverbs [OTL], 508-9).
231 sn Heb “a heart of rejoicing”; KJV “a merry heart”; NAB, NASB “a joyful heart.” This attributive genitive refers to the mind or psyche. A happy and healthy outlook on life brings healing.
232 tc The word “healing” is a hapax legomenon; some have suggested changes, such as to Arabic jihatu (“face”) or to גְּוִיָּה (gÿviah, “body”) as in the Syriac and Tg. Prov 17:22, but the MT makes sense as it is and should be retained.
tn Heb “it causes good a healing.” This means it promotes healing.
233 sn The “crushed spirit” refers to one who is depressed (cf. NAB “a depressed spirit”). “Crushed” is figurative (an implied comparison) for the idea that one’s psyche or will to go on is beaten down by circumstances.
234 sn The “bones” figuratively represent the whole body encased in a boney framework (metonymy of subject). “Fat bones” in scripture means a healthy body (3:8; 15:30; 16:24), but “dried up” bones signify unhealthiness and lifelessness (cf. Ezek 37:1-4).
235 sn This expression forms an understatement (tapeinosis); the opposite is the point – he detests understanding or discernment.
236 tn The Hitpael infinitive construct בְּהִתְגַּלּוֹת (bÿhitgalot) functions nominally as the object of the preposition. The term means “reveal, uncover, betray.” So the fool takes pleasure “in uncovering” his heart.
237 tn Heb “his heart.” This is a metonymy meaning “what is on his mind” (cf. NAB “displaying what he thinks”; NRSV “expressing personal opinion”). This kind of person is in love with his own ideas and enjoys spewing them out (W. McKane, Proverbs [OTL], 515). It is the kind of person who would ask a question, not to learn, but to show everyone how clever he is (cf. TEV).
238 sn The term “heart” is a metonymy of subject, referring to the seat of the spiritual and intellectual capacities – the mind, the will, the motivations and intentions. Proud ambitions and intentions will lead to a fall.
239 tn Heb “[is] before honor”; cf. CEV “humility leads to honor.”
240 sn The way to honor is through humility (e.g., Prov 11:2; 15:33; 16:18). The humility and exaltation of Jesus provides the classic example (Phil 2:1-10).
241 tn Heb “the spirit of a man.” Because the verb of this clause is a masculine form, some have translated this line as “with spirit a man sustains,” but that is an unnecessary change.
242 sn This is a rhetorical question, asserting that very few can cope with depression.
243 sn The figure of a “crushed spirit” (ASV, NAB, NCV, NRSV “a broken spirit,” comparing depression to something smashed or crushed) suggests a broken will, a loss of vitality, despair, and emotional pain. In physical sickness one can fall back on the will to live; but in depression even the will to live is gone.
244 tn Heb “speaks supplications”; NIV “pleads for mercy.” The poor man has to ask for help because he has no choice (cf. CEV). The Hebrew term תַּחֲנוּן (takhanun) is a “supplication for favor” (related to the verb חָנַן [khanan], “to be gracious; to show favor”). So the poor man speaks, but what he speaks is a request for favor.
245 sn The rich person responds harshly to the request. He has hardened himself against such appeals because of relentless demands. The proverb is an observation saying; it simply describes the way the world generally works, rather than setting this out as the ideal.
246 tn The Niphal imperfect probably should be taken in the passive sense (the poor person is deserted by his “friend,” cf. NAB, NIV) rather than as a direct middle (the poor person deserted his friend).
247 sn This proverb simply makes an observation on life: People pursue wealthy folk hoping that they can gain something from the rich, but the poor are deserted even by friends, who fear that the poor will try to gain something from them.
248 tn Heb “inheritance of fathers” (so KJV, ASV, NASB).
249 sn This statement describes a wife who has a skillful use of knowledge and discretion that proves to be successful. This contrasts with the preceding verse. The proverb is not concerned about unhappy marriages or bad wives (both of which exist); it simply affirms that when a marriage works out well one should credit it as a gift from God.
250 tn Heb “man.”
251 tn Heb “cessation” (שֶׁבֶת, shevet); NAB “to shun strife”; NRSV “refrain from strife.”
sn One cannot avoid conflict altogether; but the proverb is instructing that at the first sign of conflict the honorable thing to do is to find a way to end it.
252 tn Heb “breaks out.” The Hitpael of the verb גָּלַע (gala’, “to expose; to lay bare”) means “to break out; to disclose oneself,” and so the idea of flaring up in a quarrel is clear. But there are also cognate connections to the idea of “showing the teeth; snarling” and so quarreling viciously.
253 tn Heb “many a man calls/proclaims a man of his loyal love.” The Syriac and Tg. Prov 20:6 render the verb as passive: “many are called kind.” Other suggestions include: “most men meet people who will do them occasional kindnesses” (RSV); “many men profess friendship” (C. H. Toy, Proverbs [ICC], 384); “many men invite only the one who has shown them kindness.” The simplest interpretation in this context is “many proclaim [themselves to be] a kind person (= a loyal friend).” The contrast is between many who claim to be loyal friends and the one who actually proves to be faithful.
254 tn The shift to the expression “a man of faithfulness[es]” in the second line indicates that of all those who claim to show faithful love, it is rare to find one who is truly reliable (as the word אֱמוּנִים [’emunim] indicates clearly); cf. NAB, NRSV “one worthy of trust.”
255 sn The point of the rhetorical question is that a truly faithful friend is very difficult to find.
256 tn The construction uses the Hitpael perfect tense הִתְאַוָּה (hit’avvah) followed by the cognate accusative תַאֲוָה (ta’avah). It describes one who is consumed with craving for more. The verse has been placed with the preceding because of the literary connection with “desire/craving.”
257 sn The additional clause, “and does not hold back,” emphasizes that when the righteous gives he gives freely, without fearing that his generosity will bring him to poverty. This is the contrast with the one who is self-indulgent and craves for more.
258 tn Heb “a witness of lies,” an attributive genitive.
259 tn The Hebrew verb translated “will perish” (יֹאבֵד, yo’bed) could mean that the false witness will die, either by the hand of God or by the community. But it also could be taken in the sense that the false testimony will be destroyed. This would mean that “false witness” would be a metonymy of cause – what he says will perish (cf. NCV “will be forgotten”).
260 tn Heb “but a man who listens speaks forever.” The first part of it may mean (1) a true witness, one who reports what he actually hears. But it may also refer to (2) someone who listens to the false testimony given by the false witness. The NIV follows the suggestion of a homonym for the Hebrew word with the meaning “will perish/be destroyed”: “will be destroyed forever.” This suggests a synonymous pair of ideas rather than a contrast. Others accept antithetical parallelism. C. H. Toy suggested an idea like “be established” to contrast with “will perish” (Proverbs [ICC], 411). W. McKane suggested it meant the truthful witness “will speak to the end” without being put down (Proverbs [OTL], 556). It is simpler to interpret the words that are here in the sense of a contrast. The idea of speaking forever/to the end would then be hyperbolic.
261 tn Heb “of the
262 sn The “eyes of the
263 tn There is a slight difficulty in that the abstract noun “knowledge” is used nowhere else in the book of Proverbs with the word “watch.” C. H. Toy (Proverbs [ICC], 418) wants to make a major change to read “The eyes of the
264 tn The object of the verb is the “words of the traitor” (בֹגֵד דִּבְרֵי, divre voged); cf. NASB “the words of the treacherous man.” What treacherous people say is treachery. In this context “traitor, treacherous” refers to one who is “unfaithful” (cf. NIV).
sn The proverb affirms that God in safeguarding true knowledge will frustrate deception from faithless people – what they say will not have its intended effect.
265 tn Heb “fierceness of wrath and outpouring [= flood] of anger.” A number of English versions use “flood” here (e.g., NASB, NCV, NLT).
266 tn The Hebrew term translated “jealousy” here probably has the negative sense of “envy” rather than the positive sense of “zeal.” It is a raging emotion (like “anger” and “wrath,” this word has nuances of heat, intensity) that defies reason at times and can be destructive like a consuming fire (e.g., 6:32-35; Song 8:6-7). The rhetorical question is intended to affirm that no one can survive a jealous rage. (Whether one is the subject who is jealous or the object of the jealousy of someone else is not so clear.)
267 tn The Niphal participle of אָמַן (’aman) means “faithful; reliable; sure; trustworthy.” The word indicates that the wounds from a friend “can be trusted” (so NIV, NCV) because they are meant to correct and not to destroy (e.g., 25:12; Deut 7:9; Job 12:20).
268 sn “Kisses” probably represents a metonymy of adjunct; the term describes any expressions or indications of affection. But coming from an enemy, they will be insincere – as indicated by their excessive number.
269 tn The form is נַעְתָּרוֹת (na’tarot), the Niphal participle of עָתַר (’atar, “to be abundant”). Contemporary translations render this rare form in a number of different ways: “deceitful” (NASB, NKJV); “profuse” (NRSV); “many” (NLT). But the idea of “excessive” or “numerous” fits very well. The kisses of an enemy cannot be trusted, no matter how often they are presented.
270 tn Heb “men of evil”; the context does not limit this to males only, however.
271 tn The term translated “justice” is מִשְׁפָּט (mishpat); it refers to the legal rights of people, decisions that are equitable in the community. W. G. Plaut observes that there are always those who think that “justice” is that which benefits them, otherwise it is not justice (Proverbs, 282).
272 sn The contrast (and the difference) is between the wicked and those who seek the
273 tn Heb “wide of soul.” This is an idiom meaning “a greedy person.” The term נֶפֶשׁ (nefesh, traditionally, “soul”) has here its more basic meaning of appetites (a person is a soul, a bundle of appetites; BDB 660 s.v. 5.a). It would mean “wide of appetite” (רְהַב־נֶפֶשׁ), thus “greedy.”
274 sn Greed “stirs up” the strife. This individual’s attitude and actions stir up dissension because people do not long tolerate him.
275 tn The construction uses the participle בּוֹטֵחַ (boteakh) followed by עַל־יְהוָה (’al-yÿhvah), which gives the sense of “relying confidently on the
276 tn The verb דָּשֵׁן (dashen) means “to be fat,” and in the Piel/Pual stems “to make fat/to be made fat” (cf. KJV, ASV). The idea of being “fat” was symbolic of health and prosperity – the one who trusts in the
277 tn Heb “the wicked rise,” referring to an accession to power, as in a government. Cf. TEV “come to power”; NLT “take charge.”
sn The proverb is essentially the same as 28:12 (e.g., Prov 11:10; 29:2, 16). It refers to the wicked “rising to power” in government.
278 tn Heb “a man” or “mankind” in a generic sense.
279 tn The form is the Niphal imperfect of סָתַר (satar, “to hide”); in this stem it can mean “to hide themselves” or “to go into hiding.” In either case the expression would be a hyperbole; the populace would not go into hiding, but they would tread softly and move about cautiously. G. R. Driver suggests the Akkadian sataru instead, which means “to demolish,” and is cognate to the Aramaic “to destroy.” This would produce the idea that people are “destroyed” when the wicked come to power (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 192-93). That meaning certainly fits the idea, but there is no reason for the change because the MT is perfectly readable as it is and makes good sense.
280 tn The two clauses have parallel constructions: They both begin with infinitives construct with prepositions functioning as temporal clauses, followed by subjective genitives (first the wicked, and then the pronoun referring to them). This heightens the antithesis: “when the wicked rise…when they perish.”
281 tn Heb “men of scorn”; NAB “Arrogant men”; ASV, NRSV “Scoffers”; NIV, NLT “Mockers.”
282 tn The verb means “to blow; to breathe” (BDB 806 s.v. פּוּחַ). In the Hiphil imperfect its meaning here is “to excite; to inflame” a city, as in blowing up a flame or kindling a fire. It is also used with “words” in 6:19 and 12:17 – they “puff out words.” Such scornful people make dangerous situations worse, whereas the wise calm things down (e.g., 2 Sam 20).
283 tn The term “city” is a metonymy of subject; it refers to the people in the city who can easily be set in an uproar by such scornful people.
284 tn Heb “his spirit.” It has been commonly interpreted to mean “his anger” (ASV, NAB, NIV, NRSV), but it probably means more than that. The fool gives full expression to his “soul,” whether it is anger or bitterness or frustration or any other emotions. He has no self-control.
285 tn The line is difficult. The MT has בְּאחוֹר יְשַׁבְּחֶנָּה (bÿ’khor yÿshabbÿkhennah), which literally means “steals it back.” The verb שָׁבַח (shavakh) means “to soothe; to still,” as with a storm, or here with the temper. But because אָחוֹר (’akhor) does not fit very well with this verb, most commentators offer some suggested change. C. H. Toy reads “anger” instead of “back” and translates the verb “restrain” following the LXX, which has “self-control” (Proverbs [ICC], 510). The idea of self-control is what is intended, but the changes suggested are not entirely warranted. A number of English versions have “holds it back” (e.g., NASB, NRSV, NLT), and this fits the Hebrew as well as any.
286 tn The verb רָבָה (ravah), which is repeated twice in this line, means “to increase.” The first occurrence here is usually taken to mean that when the wicked increase they hold the power (cf. NRSV, NLT “are in authority”; TEV, CEV “are in power”). The text does not explain the details, only that when the wicked increase sin will increase in the land.
287 sn The Hebrew verb translated “see” in this context indicates a triumph: The righteous will gaze with satisfaction, or they will look on the downfall of the wicked triumphantly (e.g., Pss 37:4 and 112:8). The verse is teaching that no matter how widespread evil may be, the righteous will someday see its destruction.
288 tn Heb “Four are the small things of the earth.” TEV has “four animals,” though in the list of four that follows, two are insects and one is a reptile.
289 tn The construction uses the Pual participle with the plural adjective as an intensive; these four creatures are the very embodiment of wisdom (BDB 314 s.v. חָכַם Pu).
290 sn The wisdom of the ants is found in their diligent preparation (כּוּן, kun) of food supplies in the summer for times in the winter when food is scarce. See S. P. Toperoff, “The Ant in the Bible and Midrash,” Dor le Dor 13 (1985): 179-83. According to this, being prepared ahead of time is a mark of true wisdom.
291 tn Or “hyraxes.” This is the Syrian Hyrax, also known as the rock badger. KJV, ASV has “conies” (alternately spelled “coneys” by NIV), a term usually associated with the European rabbit (Oryctolagus cuniculus) but which can also refer to the pika or the hyrax. Scholars today generally agree that the Hebrew term used here refers to a type of hyrax, a small ungulate mammal of the family Procaviidae native to Africa and the Middle East which has a thick body, short legs and ears and a rudimentary tail. The simple “badger” (so NASB, NRSV, CEV) could lead to confusion with the badger, an entirely unrelated species of burrowing mammal related to weasels.
sn Modern scholars identify this creature with the rock badger (the Syrian hyrax), a small mammal that lives in the crevices of the rock. Its wisdom consists in its ingenuity to find a place of security.
292 sn The Hebrew term means “divided”; they go forward in orderly divisions, or ranks (C. H. Toy, Proverbs [ICC], 535). Joel 1:4 describes their order and uses it as a picture of a coming invasion (e.g., Joel 2:7, 8). Therefore the wisdom of the locust is in their order and cooperation.