Proverbs 19-21

New English Translation

Footnotes

1. Proverbs 19:1 sn People should follow honesty even if it leads to poverty (e.g., Prov 18:23; 19:22).
2. Proverbs 19:1 tn Heb “lips.” The term “lips” is a metonymy for what one says with his lips. The expression “perverse in his lips” refers to speech that is morally perverted. Some medieval Hebrew mss, the Syriac, and Tg. Prov 19:1 have “his ways” rather than “his lips” (e.g., Prov 28:6); cf. NAB.
3. Proverbs 19:1 tc The Syriac and Tg. Prov 19:1 read “rich” instead of MT “fool.” This makes tighter antithetical parallelism than MT and is followed by NAB. However, the MT makes sense as it stands; this is an example of metonymical parallelism. The MT reading is also supported by the LXX. The Hebrew construction uses וְהוּא (v^ehuʾ), “and he [is],” before “fool.” This may be rendered “one who is perverse while a fool” or “a fool at the same time.”
4. Proverbs 19:2 tn Heb “not good.” This is a figure known as tapeinosis (a deliberate understatement to emphasize a worst-case scenario): “it is dangerous!”
5. Proverbs 19:2 tn The interpretation of this line depends largely on the meaning of נֶפֶשׁ (nefesh) which has a broad range of meanings: (1) the breathing substance of man, (2) living being, (3) life, (4) person, (5) seat of the appetites, (6) seat of emotions and passions, (7) activities of intellect, emotion and will, (8) moral character, etc. (BDB 659-61 s.v.). In light of the synonymous parallelism, the most likely nuance here is “zeal, passion” (HALOT 713 s.v. 8). NIV takes the word in the sense of “vitality” and “drive”—“it is not good to have zeal without knowledge” (cf. NCV, TEV, and NLT which are all similar).
6. Proverbs 19:2 tn Heb “he who is hasty with his feet.” The verb אוּץ (ʾuts) means “to be pressed; to press; to make haste.” The verb is followed by the preposition ב (bet) which indicates that with which one hastens—his feet. The word “feet” is a synecdoche of part for the whole person—body and mind working together (cf. NLT “a person who moves too quickly”).
7. Proverbs 19:2 tn Heb “misses the goal.” The participle חוֹטֵא (khoteʾ) can be translated “sins” (cf. KJV, ASV), but in this context it refers only to actions without knowledge, which could lead to sin, or could lead simply to making poor choices (cf. NAB “blunders”; NASB “errs”; NCV “might make a mistake”). sn The basic meaning of the verb is “to miss a goal or the way.” D. Kidner says, “How negative is the achievement of a man who wants tangible and quick rewards”—he will miss the way (Proverbs [TOTC], 132).
8. Proverbs 19:3 tn Heb “the folly of a man.”
9. Proverbs 19:3 tn The verb סָלַף (salaf) normally means “to twist; to pervert; to overturn,” but in this context it means “to subvert” (BDB 701 s.v.); cf. ASV “subverteth.” sn J. H. Greenstone comments: “Man’s own failures are the result of his own folly and should not be attributed to God” (Proverbs, 201).
10. Proverbs 19:3 tn The clause begins with vav on the nonverb phrase “against the Lord.” While clause structure and word order is less compelling in a book like Proverbs, this fits well as a circumstantial clause indicating concession.
11. Proverbs 19:3 sn The “heart raging” is a metonymy of cause (or adjunct); it represents the emotions that will lead to blaming God for the frustration. Genesis 42:28 offers a calmer illustration of this as the brothers ask what God was doing to them.
12. Proverbs 19:4 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).
13. Proverbs 19:4 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.
14. Proverbs 19:5 tn Heb “a witness of lies.” This expression is an attributive genitive: “a lying witness” (cf. CEV “dishonest witnesses”). This is paralleled by “the one who pours out lies.”
15. Proverbs 19:5 tn Heb “breathes out”; NAB “utters”; NIV “pours out.”
16. Proverbs 19:5 tn Heb “will not escape” (so NAB, NASB); NIV “will not go free.” Here “punishment” is implied, and has been supplied in the translation for clarity. sn This proverb is a general statement, because on occasion there are false witnesses who go unpunished in this life (e.g., Prov 6:19; 14:5, 25; 19:9). The Talmud affirms, “False witnesses are contemptible even to those who hire them” (b. Sanhedrin 29b).
17. Proverbs 19:6 tn The verb יְחַלּוּ (y^ekhallu) is a Piel imperfect of חָלָה (khalah) meaning “to seek favor; to entreat favor; to mollify; to appease”; cf. NIV “curry favor.” It literally means “making the face of someone sweet or pleasant,” as in stroking the face. To “entreat the favor” of someone is to induce him to show favor; the action aims at receiving gifts, benefits, or any other kind of success. sn The Hebrew verb translated “entreat the favor” is often used to express prayer when God is the one whose favor is being sought; here it is the prince who can grant requests.
18. Proverbs 19:6 tn Heb “the face of a generous man”; ASV “the liberal man.” The term “face” is a synecdoche of part (= face) for the whole (= person).
19. Proverbs 19:6 sn The proverb acknowledges the fact of life, but it also reminds people of the value of gifts in life, especially in business or in politics.
20. Proverbs 19:6 tn Heb “a man of gifts.” This could be (1) attributive genitive: a man characterized by giving gifts or (2) objective genitive: a man who gives gifts (IBHS 146 §9.5.2b).
21. Proverbs 19:7 tn Heb “brothers,” but not limited only to male siblings in this context.
22. Proverbs 19:7 tn Heb “hate him.” The verb שָׂנֵא (saneʾ) may be nuanced “reject” here (metonymy of effect, cf. CEV). The kind of “dislike” or “hatred” family members show to a poor relative is to have nothing to do with him (NIV “is shunned”). If relatives do this, how much more will the poor person’s friends do so.
23. Proverbs 19:7 tn Heb “his friends are far from him.”
24. Proverbs 19:7 tc The section titled “proverbs of Solomon” (10:1-22:16) has 375 proverbs. 374 are two-line proverbs, while this three-line proverb has a difficult and awkward third line. The LXX has three two-line proverbs where this one verse is in the Hebrew text. The second proverb in the Greek text is separate and self contained; the third has some correlation to the stray third line in the Hebrew Masoretic text. Assuming the LXX points to an original two-line Hebrew proverb, Delitzsch proposed two Hebrew texts possibly lying behind the Greek. The reconstructed text would begin with “the friend of many is repaid with harm” and end with either (1) “the one who pursues words [=rumors] will not escape” or (2) “chasing words which are not [=nothing]” (Delitzsch, Proverbs I, 15; Proverbs II, 25). The first option best reflects the Greek, while the second option reflects the existing Hebrew. Besides the issue raised by the LXX, the Hebrew itself differs in tradition, with the Kethib reading the final two words as “they are not” (לֹא הֵמָּה; loʾ hemmah) and the Qere reading “they are his” (לוֹ הֵמָּה; lo hemmah). Unless other manuscript evidence comes to light, the text cannot be recovered with certainty.tn Different solutions have been proposed for the problematic last line of the verse. One perspective is that his attempts at friendship result only in empty words (words which are not). Another that he pursues words (spoken by family and friends) but only the words belong to him (they are his). Another supplies missing (but implied?) elements, “he pursues [them with] words, but they [do] not [respond].” Since they are far off, he has to look for them “with words” (adverbial accusative), that is, “send word” for help. But they “are nowhere to be found” (so NIV). The basic idea is of his family and friends rejecting the poor person, revealing how superficial they are, and making themselves scarce.
25. Proverbs 19:8 tn The term לֵב (lev, “mind, heart”) is used as a metonymy of association for what one does with the mind (thinking), and so refers to discernment, wisdom, good sense. Most English versions translate as “wisdom” or “sense” but cf. NAB “intelligence.”
26. Proverbs 19:8 tn Heb “his own soul.” The expression “loves his soul” means that he is paying attention to his needs or taking care of his life (cf. NAB “is his own best friend”). This expression works with its parallel to provide the whole idea: “loving the soul” is the metonymy of the cause for prospering, and “prospering” is the metonymy of the effect (of loving).
27. Proverbs 19:8 tn Heb “finds good” (similar KJV, NASB); NCV “will succeed.” The MT reads לִמְצֹא (limtsoʾ), a Qal infinitive construct. The LXX (as well as the other major early versions) renders it as a future, which reflects a Vorlage of יִמְצָא (yimtsaʾ). The infinitive is used here in a modal sense, meaning “is destined to” or “is certain of” finding good in life.
28. Proverbs 19:9 tn Heb “breathes out”; NAB “utters”; NIV “pours out.”
29. Proverbs 19:9 sn The verse is the same as v. 5, except that the last word changes to the verb “will perish” (cf. NCV “will die”; CEV, NLT “will be destroyed”; TEV “is doomed”).
30. Proverbs 19:10 tn The form נָאוֶה (naʾveh) is an adjective meaning “seemly; comely” in the older English versions like KJV, ASV, “fitting” in more recent ones (e.g., NASB, NIV, NRSV). The verbal root נוֹה (noh) only occurs in the Pilel stem, but it also has the basic meaning of “being fitting; being comely.” In this sentence the form is a predicate adjective.
31. Proverbs 19:10 sn The verse is simply observing two things that are misfits. It is not concerned with a fool who changes and can handle wealth, or a servant who changes to become a nobleman. It is focused on things that are incongruous.
32. Proverbs 19:10 sn In the ancient world the prince would be trained for his rule (hence, one of the original purposes of Proverbs). A slave ruling over princes would be arrogant and cruel, or foolish and unwise. For other unbearable things, e.g., 11:22; 17:7; 26:1; 30:21-23.
33. Proverbs 19:11 tn Or “prudence,” the successful use of wisdom in discretion. Cf. NAB, NRSV, NLT “good sense.”
34. Proverbs 19:11 tn Heb “has slowed his anger.” The Hiphil perfect of אָרַךְ (ʾarakh, “to be long”) means “to make long; to prolong.” As the perfect form of a dynamic verb it should understood as past or perfective. Having developed an insightful perspective has resulted in not being quick to respond in anger.
35. Proverbs 19:11 sn “Glory” signifies the idea of beauty or adornment. D. Kidner explains that such patience “brings out here the glowing colours of a virtue which in practice may look drably unassertive” (Proverbs [TOTC], 133).
36. Proverbs 19:11 tn Heb “to pass over” (so KJV, ASV); NCV, TEV “ignore.” The infinitive construct עֲבֹר (ʿavor) functions as the formal subject of the sentence. This clause provides the cause, whereas the former gave the effect—if one can pass over an offense there will be no anger.sn W. McKane says, “The virtue which is indicated here is more than a forgiving temper; it includes also the ability to shrug off insults and the absence of a brooding hypersensitivity…. It contains elements of toughness and self-discipline; it is the capacity to stifle a hot, emotional rejoinder and to sleep on an insult” (Proverbs [OTL], 530).
37. Proverbs 19:12 sn The verse contrasts the “rage” of the king with his “favor” by using two similes. The first simile presents the king at his most dangerous—his anger (e.g., 20:2; Amos 3:4). The second simile presents his favor as beneficial for life (e.g., 16:14-15; 28:15).
38. Proverbs 19:12 tn Heb “is a roaring like a lion.”
39. Proverbs 19:12 sn The proverb makes an observation about a king’s power to terrify or to refresh. It advises people to use tact with a king.
40. Proverbs 19:13 tn Heb “a foolish son” (so KJV, NAB, NIV, CEV); NRSV “a stupid child.”
41. Proverbs 19:13 tn Heb “the contentions of a wife” (so KJV, NASB); NAB “the nagging of a wife.” The genitive could be interpreted (1) as genitive of source or subjective genitive—she is quarreling; or (2) it could be a genitive of specification, making the word “contentions” a modifier, as in the present translation.
42. Proverbs 19:13 tn Heb “is a constant dripping.” The term “like” does not appear in the Hebrew but is supplied in the translation for the sake of clarity. The metaphor pictures water dropping (perhaps rain through the roof, cf. NRSV, CEV) in a continuous flow: It is annoying and irritating (e.g., Prov 27:15-16).
43. Proverbs 19:13 tc The LXX makes this moralistic statement for 13b: “vows paid out of hire of a harlot are not pure.” It is not based on the MT and attempts to reconstruct a text using this have been unsuccessful.
44. Proverbs 19:14 tn Heb “inheritance of fathers” (so KJV, ASV, NASB).
45. Proverbs 19:14 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.
46. Proverbs 19:15 tn Heb “causes to fall” or “casts”; NAB “plunges…into.”
47. Proverbs 19:15 tn Or “complete inactivity”; the word תַּרְדֵּמָה (tardemah) can refer to a physical “deep sleep” (e.g., Gen 2:21; Jonah 1:5, 6), but it can also be used figuratively for complete inactivity, as other words for “sleep” can. Here it refers to lethargy or debility and morbidness.
48. Proverbs 19:15 tn The expression וְנֶפֶשׁ רְמִיָּה (v^enefesh r^emiyyah) can be translated “the soul of deceit” or “the soul of slackness.” There are two identical feminine nouns, one from the verb “beguile,” and the other from a cognate Arabic root “grow loose.” The second is more likely here in view of the parallelism (cf. NIV “a shiftless man”; NAB “the sluggard”). One who is slack, that is, idle, will go hungry.
49. Proverbs 19:15 sn The two lines are related in a metonymical sense: “deep sleep” is the cause of going hungry, and “going hungry” is the effect of deep sleep.
50. Proverbs 19:16 tn The verb שָׁמַר (shamar) is repeated twice in this line but with two different senses, creating a polysemantic wordplay: “he who obeys/keeps (ֹֹשֹמֵר, shomer) the commandment safeguards/keeps (שֹׁמֵר, shomer) his life.”
51. Proverbs 19:16 sn The expression his ways could refer either (1) to the conduct of the individual himself, or (2) to the commandments as the Lord’s ways. If the latter is the case, then the punishment is more certain.
52. Proverbs 19:16 tc The Kethib is יוּמָת (yumat), “will be put to death,” while the Qere reads יָמוּת (yamut, “will die”). The Qere is the preferred reading and is followed by most English versions.
53. Proverbs 19:17 sn The participle חוֹנֵן (khonen, “shows favor to”) is related to the word for “grace.” The activity here is the kind favor shown poor people for no particular reason and with no hope of repayment. It is literally an act of grace.
54. Proverbs 19:17 tn The form מַלְוֵה (malveh) is the Hiphil participle from לָוָה (lavah) in construct; it means “to cause to borrow; to lend.” The expression here is “lender of the Lord.” The person who helps the poor becomes the creditor of God.
55. Proverbs 19:17 tn Heb “he.” The referent of the third person masculine singular pronoun is “the Lord” in the preceding line, which has been supplied here in the translation for clarity.
56. Proverbs 19:17 sn The promise of reward does not necessarily mean that the person who gives to the poor will get money back; the rewards in the book of Proverbs involve life and prosperity in general.
57. Proverbs 19:17 tn Heb “and his good deed will repay him.” The word גְּמֻלוֹ (g^emulo) could be (1) the subject or (2) part of a double accusative of the verb. Understanding it as part of the double accusative makes better sense, for then the subject of the verb is God. How “his deed” could repay him is not immediately obvious.
58. Proverbs 19:18 tn The translation understands כִּי (ki) as causal. Some prefer to take כִּי as temporal and translate, “while there is hope” (so KJV, NASB, NCV, NRSV, NLT), meaning that discipline should be administered when the child is young and easily guided. In the causal reading of כִּי, the idea seems to be that children should be disciplined because change is possible due to their youth and the fact that they are not set in their ways.
59. Proverbs 19:18 tc The word הֲמִיתוֹ (hamito) is the Hiphil infinitive construct of מוּת (mut, “to die”) plus third masculine singular suffix, “to cause/allow his death.” The LXX gives “do not lift up your soul to excess,” perhaps having read חֵמוֹת (khemot, “anger, rage”) with a ח (het) instead of a ה (he) and without the suffix. The KJV rendered as “let not thy soul spare for his crying.” Perhaps they read as if from the similar sounding root מוּט (mut, “to shudder,” as in “at making him shudder”) or from the verb הָמָה (hamah, “to murmur, be in commotion”), whose Qal infinitive construct with suffix would be הֲמוֹתוֹ (hamoto). It is not clear that either of these latter roots should be associated with crying.tn The expression “lift up your soul” is unclear. It may mean “to set your heart on something” as in determining to do it, perhaps even determining a course of action that leads to unintended results. Or it may mean “to remove your soul from something,” as in withdrawing from a course of action. Several possibilities arise for understanding this verse. The two most likely are to “not set your heart on causing (i.e., contributing to) his death” or to “not withdraw your soul [from disciplining as you should] resulting in causing his death.” These have the same effect of warning against failing to discipline to the ruin of the undisciplined child. T. Longman calls this the most natural reading, consistent with Prov 23:13-14 (Proverbs 370). Less likely, it may warn against being extreme in punishment (any capital punishment should go before the elders, see Deut 21:18-21).
60. Proverbs 19:19 sn The Hebrew word means “indemnity, fine”; this suggests that the trouble could be legal, and the angry person has to pay for it.
61. Proverbs 19:19 tn The second colon of the verse is very difficult, and there have been many proposals as to its meaning: (1) “If you save [your enemy], you will add [good to yourself]”; (2) “If you save [your son by chastening], you may continue [chastisement and so educate him]”; (3) “If you deliver [him by paying the fine for him once], you will have to do it again”; (4) “If you save [him this time], you will have to increase [the punishment later on].” All interpretations have to supply a considerable amount of material (indicated by brackets). Many English versions are similar to (3).
62. Proverbs 19:20 sn The advice refers in all probability to the teachings of the sages that will make one wise.
63. Proverbs 19:20 tn The proverb is one continuous thought, but the second half of the verse provides the purpose for the imperatives of the first half.
64. Proverbs 19:20 tn The imperfect tense has the nuance of a final imperfect in a purpose clause, and so is translated “that you may become wise” (cf. NAB, NRSV).
65. Proverbs 19:20 tn Heb “become wise in your latter end” (cf. KJV, ASV) which could obviously be misunderstood.
66. Proverbs 19:21 sn The plans (from the Hebrew verb חָשַׁב [khashav], “to think; to reckon; to devise”) in the human heart are many. But only those which God approves will succeed.
67. Proverbs 19:21 tn Heb “in the heart of a man” (cf. NAB, NIV). Here “heart” is used for the seat of thoughts, plans, and reasoning, so the translation uses “mind.” In contemporary English “heart” is more often associated with the seat of emotion than with the seat of planning and reasoning.
68. Proverbs 19:21 tn Heb “but the counsel of the Lord, it will stand.” The construction draws attention to the “counsel of the Lord”; it is an independent nominative absolute, and the resumptive independent pronoun is the formal subject of the verb.
69. Proverbs 19:21 tn The antithetical parallelism pairs “counsel” with “plans.” “Counsel of the Lord” (עֲצַת יְהוָה, ʿatsat y^ehvah) is literally “advice” or “counsel” with the connotation of “plan” in this context (cf. NIV, NRSV, NLT “purpose”; NCV “plan”; TEV “the Lord’s will”).sn The point of the proverb is that the human being with many plans is uncertain, but the Lord with a sure plan gives correct counsel.
70. Proverbs 19:22 tn Heb “the desire of a man” (so KJV). The noun in construct is תַּאֲוַת (taʾavat), “desire [of].” Here it refers to “the desire of a man [= person].” Two problems surface here, the connotation of the word and the kind of genitive. “Desire” can also be translated “lust,” and so J. H. Greenstone has “The lust of a man is his shame” (Proverbs, 208). But the sentence is more likely positive in view of the more common uses of the words. “Man” could be a genitive of possession or subjective genitive—the man desires loyal love. It could also be an objective genitive, meaning “what is desired for a man.” The first would be the more natural in the proverb, which is showing that loyal love is better than wealth.
71. Proverbs 19:22 tn Heb “[is] his loyal love”; NIV “unfailing love”; NRSV “loyalty.”
72. Proverbs 19:22 sn The second half of the proverb presents the logical inference: The liar would be without “loyal love” entirely, and so poverty would be better than this. A poor person who wishes to do better is preferable to a person who makes promises and does not keep them.
73. Proverbs 19:23 tn Heb “the fear of the Lord.” This expression features an objective genitive: “fearing the Lord.”
74. Proverbs 19:23 tn The term “leads” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and style.
75. Proverbs 19:23 tn Here “life” is probably a metonymy of subject for “blessings and prosperity in life.” The plural form often covers a person’s “lifetime.”
76. Proverbs 19:23 tn The subject of this verb is probably the one who fears the Lord and enjoys life. So the proverb uses synthetic parallelism; the second half tells what this life is like—it is an abiding contentment that is not threatened by calamity (cf. NCV “unbothered by trouble”).
77. Proverbs 19:23 tn Heb “he will not be visited” (so KJV, ASV). The verb פָּקַד (paqad) is often translated “visit.” It describes intervention that will change the destiny. If God “visits” it means he intervenes to bless or to curse. To be “visited by trouble” means that calamity will interfere with the course of life and change the direction or the destiny. Therefore this is not referring to a minor trouble that one might briefly experience. A life in the Lord cannot be disrupted by such major catastrophes that would alter one’s destiny.
78. Proverbs 19:24 tn Heb The verb תָּמַן (taman) means “to bury” (so many English versions) or “to hide” (so KJV). As the perfect form of a dynamic verb it should be understood as past or perfective. The proverb presents a scene where the sluggard has not just reached to the food in the dish but buried his hand in it. The second comment reveals that this is not a frozen frame, but a continuing scene revealing the extent of his laziness.
79. Proverbs 19:24 sn This humorous portrayal is an exaggeration, but the point is that laziness opposes common sense and can thwart basic needs. 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.
80. Proverbs 19:25 tn The Hiphil imperfect תַּכֶּה (takkeh) is followed by another imperfect. It could be rendered: “strike a scorner [imperfect of instruction] and a simpleton will become prudent.” But the first of the parallel verbs can also be subordinated to the second as a temporal or conditional clause. Some English versions translate “beat” (NAB “if you beat an arrogant man”), but this could be understood to refer to competition rather than physical punishment. Therefore “flog” has been used in the translation, since it is normally associated with punishment or discipline.
81. Proverbs 19:25 sn Different people learn differently. There are three types of people in this proverb: the scorner with a closed mind, the simpleton with an empty mind, and the discerning person with an open mind (D. Kidner, Proverbs [TOTC], 135). The simpleton learns by observing a scoffer being punished, even though the punishment will have no effect on the scoffer.
82. Proverbs 19:25 sn The word is related to “shrewdness” (cf. 1:4). The simpleton will learn at least where the traps are and how to avoid them.
83. Proverbs 19:25 tn The second half begins with הוֹכִיחַ (hokhiakh), the Hiphil infinitive construct. This parallels the imperfect tense beginning the first half; it forms a temporal or conditional clause as well, so that the main verb is “he will understand.”sn The discerning person will learn from verbal rebukes. The contrast is caught in a wordplay in the Midrash: “For the wise a hint [rʾmizo], for the fool a fist [kurmezo]” (Mishle 22:6).
84. Proverbs 19:26 tn The construction joins the Piel participle מְשַׁדֶּד (m^eshadded, “one who robs”) with the Hiphil imperfect יַבְרִיחַ (yavriakh, “causes to flee” = chases away). The imperfect given a progressive imperfect nuance matches the timeless description of the participle as a substantive.
85. Proverbs 19:26 sn “Father” and “mother” here represent a stereotypical word pair in the book of Proverbs, rather than describing separate crimes against each individual parent. Both crimes are against both parents.
86. Proverbs 19:26 tn The more generic “child” does not fit the activities described in this verse and so “son” is retained in the translation. In the ancient world a “son” was more likely than a daughter to behave as stated. Such behavior may reflect the son wanting to take over his father’s lands prematurely.
87. Proverbs 19:27 tn Heb “Stop listening…!” The infinitive construct לִשְׁמֹעַ (lishmoaʿ) functions as the direct object of the imperative: “stop heeding [or, listening to].” Of course in this proverb which shows the consequences of doing so, this is irony. The sage is instructing not to stop. The conditional protasis construction does not appear in the Hebrew but is supplied in the translation.
88. Proverbs 19:27 tn The second line has an infinitive construct לִשְׁגוֹת (lishgot), meaning “to stray; to go astray; to err.” It indicates the result of the instruction—stop listening, and as a result you will go astray. The LXX took it differently: “A son who ceases to attend to discipline is likely to stray from words of knowledge.” RSV sees the final clause as the purpose of the instructions to be avoided: “do not listen to instructions to err.”
89. Proverbs 19:28 tn Heb “a witness who is worthless and wicked” (עֵד בְּלִיַּעַל, ʿed b^eliyyaʿal). Cf. KJV “an ungodly witness”; NAB “an unprincipled witness”; NCV “an evil witness”; NASB “a rascally witness.”sn These are crooked or corrupt witnesses who willfully distort the facts and make a mockery of the whole legal process.
90. Proverbs 19:28 tn The parallel line says the mouth of the wicked “gulps down” or “swallows” (יְבַלַּע, y^evallaʿ) iniquity. The verb does not seem to fit the line (or the proverb) very well. Some have emended the text to יַבִּיעַ (yabbiaʿ, “gushes”) as in 15:28 (cf. NAB “pours out”). Driver followed an Arabic balaga to get “enunciates,” which works well with the idea of a false witness (W. McKane, Proverbs [OTL], 529). As it stands, however, the line indicates that in what he says the wicked person accepts evil—and that could describe a false witness.
91. Proverbs 19:29 tc The MT reads שְׁפָטִים (sh^efatim from שֶׁפֶט, shephet), meaning “penalties; judgments.” The text might be מִשְׁפָּטִים (mishpatim) restoring a mem lost by haplography (the previous word ends with mem), and meaning “judicial decisions” (by extension “penalties”). The LXX reads “scourges,” a gloss it uses for שׁוֹטִים (shotim; cf. Prov 26:3), while some propose emending to שְׁבָטִים (sh^evatim) “rods” (cf. 23:14). Rods might be the instrument of the flogging mentioned in the second half of the verse, but any of the proposals conforms to the convention of parallelism. The main choice is between the MT as it stands and the LXX.
92. Proverbs 19:29 tn The verb is a Niphal perfect of כוּן (kun) and may be past, as in “have been prepared,” or focused on the resulting state, as in “are ready.”
93. Proverbs 20:1 sn The drinks are wine and barley beer (e.g., Lev 10:9; Deut 14:26; Isa 28:7). These terms here could be understood as personifications, but better as metonymies for those who drink wine and beer. The inebriated person mocks and brawls.
94. Proverbs 20:1 tn The two participles לֵץ (lets, “mocker”) and הֹמֶה (homeh, “brawler”) are substantives; they function as predicates in the sentence. Excessive use of intoxicants excites the drinker to boisterous behavior and aggressive attitudes—it turns them into mockers and brawlers.
95. Proverbs 20:1 sn The proverb does not prohibit the use of wine or beer; in fact, strong drink was used at festivals and celebrations. But intoxication was considered out of bounds for a member of the covenant community (e.g., 23:20-21, 29-35; 31:4-7). To be led astray by their use is not wise.
96. Proverbs 20:2 tn Heb “the terror of a king” (so ASV, NASB); The term “terror” is a metonymy of effect for cause: the anger of a king that causes terror among the people. The term “king” functions as a possessive genitive: “a king’s anger” (cf. NIV “A king’s wrath”; NLT “The king’s fury”).
97. Proverbs 20:2 tn The verb מִתְעַבְּרוֹ (mitʿabb^ero) is problematic; in the MT the form is the Hitpael participle with a pronominal suffix, which is unusual, for the direct object of this verb usually takes a preposition first: “is angry with.” The LXX rendered it “angers [or, irritates].”
98. Proverbs 20:2 sn The expression “sins against himself” has been taken by some to mean “forfeits his life” (so NAB, NASB, NIV, NRSV) or “endangers his life” (cf. NCV, NLT). That may be the implication of getting oneself in trouble with an angry king (cf. TEV “making him angry is suicide”).
99. Proverbs 20:3 tn Heb “man.”
100. Proverbs 20:3 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.
101. Proverbs 20:3 tn Heb “breaks out.” The Hitpael of the verb גָּלַע (galaʿ, “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.
102. Proverbs 20:4 sn The act of plowing is put for the whole process of planting a crop.
103. Proverbs 20:4 tn Heb “from winter.” The preposition מִן (min) may designate the starting point “from winter [onward]” or the cause “due to” (so ASV “by reason of the winter”). The noun “winter” refers to the time for sowing seed and having the early growth of crops. The right time for planting was after the autumn harvest and the rainy season of autumn and winter began.
104. Proverbs 20:4 tc The Kethib reads a Qal imperfect, while the Qere reads a vav plus Qal perfect consecutive. Both forms would be future; the Qere more overtly states this as a consequence.tn The basic meaning of the Qal verb שָׁאַל (shaʾal) is “to ask;” by extension it sometimes means “to wish for; to desire; to borrow” and perhaps “to beg.” The Piel can mean “to beg” and does not require emending the consonantal text. Because he did not plant, or did not do it at the right time, he is reduced to begging and will have nothing (cf. KJV, ASV; NASB “he begs during the harvest”).
105. Proverbs 20:4 tn The phrase “for grain” does not appear in the Hebrew but is implied; it is supplied in the translation for the sake of clarity.
106. Proverbs 20:5 sn The noun means “advice, counsel”; it can have the connotation of planning or making decisions. Those with understanding can sort out plans.
107. Proverbs 20:5 tn The Hebrew term לֶב (lev) refers to the “mind” (NRSV) as well as the “heart” (KJV, NIV, NASB). The expression refers to unspoken thoughts.
108. Proverbs 20:5 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.
109. Proverbs 20:5 sn The motives or plans of a person are “difficult to fathom”; it takes someone with understanding to discover and surface them (the verb in the last colon continues the figure with the sense of bringing the plans to the surface and sorting them out).
110. Proverbs 20:5 tn Heb “a man of understanding”; TEV “someone with insight”; NLT “the wise.”
111. Proverbs 20:6 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.
112. Proverbs 20:6 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 [ʾemunim] indicates clearly); cf. NAB, NRSV “one worthy of trust.”
113. Proverbs 20:6 sn The point of the rhetorical question is that a truly faithful friend is very difficult to find.
114. Proverbs 20:7 sn Two terms describe the subject of this proverb: “righteous” and “integrity.” The first describes the person as a member of the covenant community who strives to live according to God’s standards; the second emphasizes that his lifestyle is blameless.
115. Proverbs 20:7 tn Heb “walks in his integrity” (so NASB); cf. NIV “leads a blameless life.” The Hitpael participle of הָלַךְ (halakh) means “to walk about; to walk to and fro.” The idiom of walking representing living is intensified here in this stem. This verbal stem is used in scripture to describe people “walking with” God.
116. Proverbs 20:7 sn The nature and the actions of parents have an effect on children (e.g., Exod 20:4-6); if the parents are righteous, the children will enjoy a blessing—the respect and the happiness which the parent reflects on them.
117. Proverbs 20:8 tn The infinitive construct דִּין (din, “to judge”) indicates purpose (so NIV, NCV), even though it does not have a preposition with it.
118. Proverbs 20:8 tn The second line uses the image of winnowing (cf. NIV, NRSV) to state that the king’s judgment removes evil from the realm. The verb form is מְזָרֶה (m^ezareh), the Piel participle. It has been translated “to sift; to winnow; to scatter” and “to separate”—i.e., separate out evil from the land. The text is saying that a just government roots out evil (cf. NAB “dispels all evil”), but few governments have been consistently just.
119. Proverbs 20:8 sn The phrase with his eyes indicates that the king will closely examine or look into all the cases that come before him.
120. Proverbs 20:9 sn The verse is a rhetorical question; it is affirming that no one can say this because no one is pure and free of sin.
121. Proverbs 20:9 tn The noun לֵב (lev) commonly translated “heart” includes the “mind” and embraces both motives and thoughts.
122. Proverbs 20:9 tn In the Qal this verb, זָכָה (zakhah), means to be (morally) “clean; pure.” Here in the Piel it is factitive to “make clean” (so NRSV) or “keep clean” (so NIV). This verb only appears 8 times in the Bible, but this phrase “to cleanse the heart/mind” also occurs in Ps 73:13, where Asaph despairs of having cleansed his heart (or kept it clean). Ps 119:9 remarks that one can keep your path clean by carefully observing God’s word. And Isa 1:16 advises cleansing oneself by putting away and ceasing to do evil. In an ultimate sense, no one has kept a clean heart in every regard. However these other passages suggest that one can repent in order to cleanse the heart and attend to God’s word to keep it clean. The question thus points out the inherent lack of purity and poses the obligation to take steps to safeguard purity. In other words, since my heart is not (natively) pure, what do I need to do to keep it pure (as in being true to God not in a sense of works adding up to purity)?
123. Proverbs 20:9 sn The Hebrew verb (טָהֵר, taher) means to “be clean; pure” and may refer to physical cleanliness or the absence of disease, mildew, infectants, or blemishes. As a Levitical term it normally refers to cleanness from infectants or religious ceremonial cleanness (though often the two are related). The term is applied morally (specifically “clean from sin” as in this verse) in Lev 16:30 as part of the Day of Atonement. After the High Priest confesses the sins of the people and makes the sacrifice on their behalf, the people are considered “clean.” So on the one hand, the question sounds rhetorical—no one can claim to be pure on their own merit. On the other hand, the cultic answer would be those who have confessed sin and offered a sacrifice are cleansed.
124. Proverbs 20:10 tn The construction simply uses repetition to express different kinds of weights and measures: “a stone and a stone, an ephah and an ephah.”
125. Proverbs 20:10 tn Heb “an abomination of the Lord.” The phrase features a subjective genitive: “the Lord abhors.” sn Behind this proverb is the image of the dishonest merchant who has different sets of weights and measures which are used to cheat customers. The Lord hates dishonesty in business transactions.
126. Proverbs 20:11 sn In the first nine chapters of the book of Proverbs the Hebrew term נַעַר (naʿar) referred to an adolescent, a young person whose character was being formed in his early life.
127. Proverbs 20:11 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”).
128. Proverbs 20:11 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.
129. Proverbs 20:12 sn The first half of the verse refers to two basic senses that the Lord has given to people. C. H. Toy, however, thinks that they represent all the faculties (Proverbs [ICC], 388). But in the book of Proverbs seeing and hearing come to the fore. By usage, “hearing” also means obeying (15:31; 25:12), and “seeing” also means perceiving and understanding (Isa 6:9-10).
130. Proverbs 20:12 sn The verse not only credits God with making these faculties of hearing and sight and giving them to people, but it also emphasizes their spiritual use in God’s service.
131. Proverbs 20:13 sn The proverb uses antithetical parallelism to teach that diligence leads to prosperity. It contrasts loving sleep with opening the eyes, and poverty with satisfaction. Just as “sleep” can be used for slothfulness or laziness, so opening the eyes can represent vigorous, active conduct. The idioms have caught on in modern usage as well—things like “open your eyes” or “asleep on the job.”
132. Proverbs 20:13 tn The second line uses two imperatives in a sequence (without the vav [ו]): “open your eyes” and then (or, in order that) you will “be satisfied.”
133. Proverbs 20:13 tn Heb “bread” (so KJV, ASV, NRSV), although the term often serves in a generic sense for food in general.
134. Proverbs 20:14 tn Heb “[It is] bad, [it is] bad.” Since “bad” can be understood in some modern contexts as a descriptive adjective meaning “good,” the translation uses “worthless” instead—the real point of the prospective buyer’s exclamation.
135. Proverbs 20:14 sn This proverb reflects standard procedure in the business world. When negotiating the transaction the buyer complains how bad the deal is for him, or how worthless the prospective purchase, but then later brags about what a good deal he got. The proverb will alert the inexperienced as to how things are done.
136. Proverbs 20:14 tn The Hitpael imperfect of הָלַל (halal) means “to praise”—to talk in glowing terms, excitedly. In this stem it means “to praise oneself; to boast.”
137. Proverbs 20:15 tn The verse is usually taken as antithetical parallelism: There may be gold and rubies but the true gem is knowledge. However, C. H. Toy arranges it differently: “store of gold and wealth of corals and precious vessels—all are wise lips” (Proverbs [ICC], 388). But this uses the gems as metaphors for wise speech, and does not stress the contrast between wealth and wisdom.
138. Proverbs 20:15 tn Heb “lips of knowledge.” The term “lips” is a metonymy for speaking, and “knowledge” could be either an attributive genitive or objective genitive: “knowledgeable lips.” Lips that impart knowledge are the true jewel to be sought.
139. Proverbs 20:15 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
140. Proverbs 20:16 tn Heb “his garment.”
141. Proverbs 20:16 sn Taking a garment was the way of holding someone responsible to pay debts. In fact, the garment was the article normally taken for security (Exod 22:24-26; Deut 24:10-13). People normally had few changes of clothes, so a garment represented giving a necessity as collateral. (In the case of a poor person the cloak should be returned for the nighttime to keep them warm.)
142. Proverbs 20:16 tc The Kethib has the masculine plural form, נָכְרִים (nokhrim), suggesting a reading “strangers.” But the Qere has the feminine form נָכְרִיָּה (nokhriyyah), “strange woman” or “another man’s wife” (e.g., 27:13). The parallelism would suggest “strangers” is the correct reading, although theories have been put forward for the interpretation of “strange woman” (see below).tn M. Dahood argues that the cloak was taken in pledge for a harlot (cf. NIV “a wayward woman”). Two sins would then be committed: taking a cloak and going to a prostitute (“To Pawn One’s Cloak,” Bib 42 [1961]: 359-66; also Snijders, “The Meaning of זָר,” 85-86). In the MT the almost identical proverb in 27:13 has a feminine singular form here.sn The one for whom the pledge is taken is called “a stranger” and “foreign.” These two words do not necessarily mean that the individual or individuals are non-Israelite—just outside the community and not well known.
143. Proverbs 20:16 tn Or “hold it” (so NIV, NCV).
144. Proverbs 20:17 tn Heb “bread of deceit” (so KJV, NAB). This refers to food gained through dishonest means. The term “bread” is a synecdoche of specific for general, referring to anything obtained by fraud, including food.
145. Proverbs 20:17 tn Heb “a man.”
146. Proverbs 20:17 sn The image of food and eating is carried throughout the proverb. Food taken by fraud seems sweet at first, but afterward it is not. To end up with a mouth full of gravel (a mass of small particles; e.g., Job 20:14-15; Lam 3:16) implies by comparison that what has been taken by fraud will be worthless and useless and certainly in the way (like food turning into sand and dirt).
147. Proverbs 20:18 tn The noun form is plural, but the verb is singular, suggesting either an abstract plural or a collective plural is being used here.
148. Proverbs 20:18 tn The clause begins with vav (ו) on “with guidance.” But the clause has an imperative for its main verb. One could take the imperfect tense in the first colon as an imperfect of injunction, and then this clause would be also instructional. But the imperfect tense is a Niphal, and so it is better to take the first colon as the foundational clause and the second colon as the consequence (cf. NAB): If that is true, then you should do this.
149. Proverbs 20:18 sn There have been attempts by various commentators to take “war” figuratively to mean life’s struggles, litigation, or evil inclinations. But there is no need and little justification for such interpretations. The proverb simply describes the necessity of taking counsel before going to war.
150. Proverbs 20:19 sn The word describes a slanderer (NASB), a tale-bearer (KJV, ASV), or an informer. BDB 940 s.v. רָכִיל says the Hebrew expression “goers of slander” means slanderous persons. However, W. McKane observes that these people are not necessarily malicious—they just talk too much (Proverbs [OTL], 537).
151. Proverbs 20:19 tn The form is the Hitpael imperfect (of prohibition or instruction) from עָרַב (ʿarav). BDB 786-88 lists six roots with these radicals. The first means “to mix,” but only occurs in derivatives. BDB 786 lists this form under the second root, which means “to take on a pledge; to exchange.” The Hitpael is then defined as “to exchange pledges; to have fellowship with [or, share].” The proverb is warning people to have nothing to do with gossips.
152. Proverbs 20:19 tn The verb פֹּתֶה (poteh) is a homonym, related to I פָּתָה (patah, “to be naive; to be foolish”; HALOT 984-85 s.v. I פתה) or II פָּתָה (“to open [the lips]; to chatter”; HALOT 985 s.v. II פתה). So the phrase וּלְפֹתֶה שְׂפָתָיו may be understood either (1) as HALOT 985 s.v. II פתה suggests, “one opens his lips” = he is always talking/gossiping, or (2) as BDB suggests, “one who is foolish as to his lips” (he lacks wisdom in what he says; see BDB 834 s.v. II פָּתָה, noted in HALOT 984 s.v. I פתה 1). The term “lips” is a metonymy of cause for what is said: gossip. If such a person is willing to talk about others, he will be willing to talk about you, so it is best to avoid him altogether.
153. Proverbs 20:20 tn The form is the Piel participle of קָלַל (qalal), which means “to be light”; in the Piel stem it means “to take lightly; to treat as worthless; to treat contemptuously; to curse.” Under the Mosaic law such treatment of parents brought a death penalty (Exod 21:17; Lev 20:9; Deut 27:16).
154. Proverbs 20:20 tn “His lamp” is a figure known as hypocatastasis (an implied comparison) meaning “his life.” Cf. NLT “the lamp of your life”; TEV “your life will end like a lamp.”sn For the lamp to be extinguished would mean death (e.g., 13:9) and possibly also the removal of posterity (R. N. Whybray, Proverbs [CBC], 115).
155. Proverbs 20:20 tc The Kethib, followed by the LXX, Syriac, and Latin, has בְּאִישׁוֹן (b^eʾishon), “in the pupil of the eye darkness,” the dark spot of the eye. But the Qere has בֶּאֱשׁוּן (beʾeshun), probably to be rendered “pitch” or “blackest,” although the form occurs nowhere else. The meaning with either reading is approximately the same—deep darkness, which adds vividly to the figure of the lamp being snuffed out. This individual’s destruction will be total and final.
156. Proverbs 20:21 tc The Kethib reads מְבֻחֶלֶת (m^ebukhelet), “gotten by greed” (based on a cognate Syriac verb, “to be greedy”), but the Qere is מְבֹהֶלֶת (m^evohelet), “gotten hastily [or, quickly].” A large number of mss and the ancient versions read with the Qere (cf. KJV, ASV “gotten hastily”; NAB “gained hastily”; NIV “quickly gained”; NRSV “quickly acquired”).sn If the inheritance is obtained quickly, it could mean prematurely (e.g., Luke 15:12) or cruelly (Prov 19:26). The inheritance is gained without labor or without preparation.
157. Proverbs 20:21 tn The form is the Pual imperfect, “will not be blessed,” suggesting that divine justice is at work. sn The Hebrew verb means “enriched, made fruitful, prospered.” Whatever the inheritance was, it will not reach its full potential or even remain permanent.
158. Proverbs 20:21 tn Heb “in its end”; KJV, ASV “the end thereof.”
159. Proverbs 20:22 tn The verse is directly instructive; it begins with the negated jussive in the first colon, and follows with the imperative in the second. It warns that the righteous should not take vengeance on the wicked, for only God can do that.
160. Proverbs 20:22 tn The form is the Piel cohortative of resolve—“I am determined to pay back.” The verb שָׁלֵם (shalem) means “to be complete; to be sound.” In this stem, however, it can mean “to make complete; to make good; to requite; to recompense” (KJV, ASV). The idea is “getting even” by paying back someone for the evil done.
161. Proverbs 20:22 sn To “wait” (קַוֵּה, qavveh) on the Lord requires faith in him, reliance on divine justice, and patience. It means that the wrongs done to a person will have to be endured for a time.
162. Proverbs 20:22 tn After the imperative, the jussive is subordinated in a purpose or result clause: “wait for the Lord so that he may deliver you.” The verb יֹשַׁע (yoshaʿ) means “to save (KJV, ASV, NASB); to deliver (NIV); to give victory”; in this context it means “deliver from the evil done to you,” and so “vindicate” is an appropriate connotation. Cf. NCV “he will make things right.”
163. Proverbs 20:23 tn Heb “an abomination of the Lord.” This expression features a subjective genitive: “the Lord abhors.”
164. Proverbs 20:23 tn Heb “not good.” This is a figure known as tapeinosis—a deliberate understatement to emphasize a worst-case scenario: “it is wicked!” (e.g., 11:1; 20:10).
165. Proverbs 20:24 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”).
166. Proverbs 20:24 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.
167. Proverbs 20:24 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.
168. Proverbs 20:24 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.
169. Proverbs 20:25 sn It would be a “snare” because it would lead people into financial difficulties; Leviticus 27 talks about foolish or rash vows.
170. Proverbs 20:25 tn Heb “a man.”
171. Proverbs 20:25 tn The verb is from לוּע (luʿ) or לָעַע (laʿaʿ); it means “to talk wildly” (not to be confused with the homonym “to swallow”). It occurs here and in Job 6:3. sn This refers to speaking rashly in dedicating something to the sanctuary by calling it “Holy.”
172. Proverbs 20:25 tn Heb “reflect on.” The person is to consider the vows before making them, to ensure that they can be fulfilled. Too many people make their vow or promise without thinking, and then later worry about how they will fulfill their vows.
173. Proverbs 20:25 tn Heb “the vows” (so NASB); CEV “promises.”
174. Proverbs 20:26 tn Heb “winnows” (so NAB, NASB, NRSV). The sage draws on the process of winnowing to explain how the king uncovers and removes wickedness. The verb from which the participle מְזָרֶה (m^ezareh) is derived means “to separate; to winnow; to scatter”; the implied comparison means that the king will separate good people from bad people like wheat is separated from chaff. The image of winnowing is also used in divine judgment. The second line of the verse uses a detail of the process to make the point. Driving a wheel over the wheat represents the threshing process; the sharp iron wheels of the cart would easily serve the purpose (e.g., Isa 28:27-28).
175. Proverbs 20:26 tn The king has the wisdom/ability to destroy evil from his kingdom. See also D. W. Thomas, “Proverbs 20:26, ” JTS 15 (1964): 155-56.
176. Proverbs 20:27 sn The expression translated “the human spirit” is the Hebrew term נִשְׁמַת (nishmat), a feminine noun in construct. This is the inner spiritual part of human life that was breathed in at creation (Gen 2:7) and that constitutes humans as spiritual beings with moral, intellectual, and spiritual capacities.
177. Proverbs 20:27 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.
178. Proverbs 20:27 tn The “lamp” is the metaphor in the line; it signifies that the human spirit functions as a conscience, enabling people to know and please God, and directing them in choices that will be life-giving. E. Loewenstamm unnecessarily reads נִיר (nir, “to plow”) instead of נֵר (ner, “lamp”) to say that God plows and examines the soul (“Remarks on Proverbs 17:12 and 20:27, ” VT 37 [1967]: 233). The NIV supplies a verb (“searches”) from the second half of the verse, changing the emphasis somewhat.
179. Proverbs 20:27 tn Heb “all the chambers of the belly.” This means “the inner parts of the body” (BDB 293 s.v. חֶדֶר); cf. NASB “the innermost parts of his being.”
180. Proverbs 20:28 tn The first line uses two Hebrew words, חֶסֶד וֶאֱמֶת (khesed veʾemet, “loyal love and truth”), to tell where security lies. The first word is the covenant term for “loyal love; loving-kindness; mercy”; and the second is “truth” in the sense of what is reliable and dependable. The two words often are joined together to form a hendiadys: “faithful love.” That a hendiadys is intended here is confirmed by the fact that the second line uses only the critical word חֶסֶד.
181. Proverbs 20:28 sn The emphasis is on the Davidic covenant (2 Sam 7:11-16; Ps 89:19-37). It is the Lord and his faithful love for his covenant that ultimately makes the empire secure. But the enjoyment of divine protection requires the king to show loyal love as well.
182. Proverbs 20:29 tn The Hebrew term תִּפְאֶרֶת (tifʾeret) means “beauty; glory”; in a context like this it means “honor” in the sense of glorying or boasting (BDB 802 s.v. 3.b).
183. Proverbs 20:29 tn The Hebrew term הֲדַר (hadar), the noun in construct, means “splendor; honor; ornament.” The latter sense is used here, since grey hair is like a crown on the head.
184. Proverbs 20:29 sn Gray hair is a metonymy of adjunct; it represents everything valuable about old age—dignity, wisdom, honor, experience, as well as worry and suffering of life. At the very least, since they survived, they must know something. At the most, they were the sages and elders of the people.
185. Proverbs 20:30 tc The verb מָרַק (maraq) means “to polish; to scour”; in the Hiphil it means “to cleanse away,” but it is only attested here, and that in the Kethib reading of תַּמְרִיק (tamriq). The Qere has תַּמְרוּק (tamruq, “are a means of cleansing”). The LXX has “blows and contusions fall on evil men, and stripes penetrate their inner beings”; the Latin has “the bruise of a wound cleanses away evil things.” C. H. Toy suggests emending the text to read “stripes cleanse the body, and blows the inward parts” or “cosmetics purify the body, and blows the soul” (Proverbs [ICC], 397). Cf. CEV “can knock all of the evil out of you.”
186. Proverbs 20:30 tn The term “cleanse” does not appear in this line but is supplied in the translation in the light of the parallelism.
187. Proverbs 20:30 sn Physical punishment may prove spiritually valuable. Other proverbs say that some people will never learn from this kind of punishment, but in general this may be the only thing that works for some cases.
188. Proverbs 21:1 sn “Heart” is a metonymy of subject; it signifies the ability to make decisions, if not the decisions themselves.
189. Proverbs 21:1 sn “Hand” in this passage is a personification; the word is frequently used idiomatically for “power,” and that is the sense intended here.
190. Proverbs 21:1 tn “Channels of water” (פַּלְגֵי, palge) is an adverbial accusative, functioning as a figure of comparison—“like channels of water.” Cf. NAB “Like a stream”; NIV “watercourse”; NRSV, NLT “a stream of water.”sn The farmer channels irrigation ditches where he wants them, where they will do the most good; so does the Lord with the king. No king is supreme; the Lord rules.
191. Proverbs 21:2 tn Heb “in his own eyes.” The term “eyes” is a metonymy for estimation, opinion, evaluation. Physical sight is used figuratively for one’s point of view intellectually.
192. Proverbs 21:2 tn Heb “weighs” (so NASB, NIV, NRSV); NLT “examines”; NCV, TEV “judges.” Weighing on scales is an act of examining and verifying weight for market purposes (2 Kgs 12:11) but can be used metaphorically for evaluating other things (e.g. the Lord weighs actions in (1 Sam 2:3).
193. Proverbs 21:2 tn Heb “the minds.” The term לֵב (lev, “mind, heart”) is used as a metonymy of association for thoughts and motives (BDB 660-61 s.v. 6-7). sn It is easy to rationalize one’s point of view and deceive even oneself. But the Lord evaluates our thinking and motives as well (cf. Prov 16:2).
194. Proverbs 21:3 tn The Niphal participle בָּחַר (bakhar, “to choose”) means “choice to the Lord” or “chosen of the Lord,” meaning “acceptable to the Lord”; cf. TEV “pleases the Lord more.”
195. Proverbs 21:3 sn The Lord prefers righteousness above religious service (e.g., Prov 15:8; 21:29; 1 Sam 15:22; Ps 40:6-8; Isa 1:11-17). This is not a rejection of ritual worship; rather, religious acts are without value apart from righteous living.
196. Proverbs 21:4 tc The MT reads “the tillage (נִר, nir) of the wicked.” The LXX, other versions, and some Hebrew manuscripts read “the lamp (נֵר, ner) of the wicked” (so ASV, NASB, NIV, NRSV). Both are difficult in the context.tn The MT’s נִר (nir) refers to “ground that has recently been cultivated” (HALOT 723, s.v.), hence “tillage” (NAB), or “plowing” (KJV). This image goes one step behind the metaphor of planting to the cultivating the ground, but it may still have the harvest from such work in view. What the wicked cultivate (and produce) is sin. The saying perhaps looks at their haughty attitude as the groundwork for of their actions which are sinful. The LXX’s “lamp” does not solve the difficulty of the relationship between the expressions. We would somehow need to equate haughtiness with what the wicked consider a (guiding?) light, so that it is evaluated as sin.
197. Proverbs 21:5 tn The word “diligent” is an adjective used substantivally. The related verb means “to cut, sharpen, decide”; so the adjective describes one who is “sharp”—one who acts decisively. The word “hasty” has the idea of being pressed or pressured into quick actions. So the text contrasts calculated expeditiousness with unproductive haste. C. H. Toy does not like this contrast, and so proposes changing the latter to “lazy” (Proverbs [ICC], 399), but W. McKane rightly criticizes that as unnecessarily forming a pedestrian antithesis (Proverbs [OTL], 550).
198. Proverbs 21:5 tn The term “lead” is supplied in the translation.
199. Proverbs 21:5 tn The Hebrew noun translated “plenty” comes from the verb יָתַר (yatar), which means “to remain over.” So the calculated diligence will lead to abundance, prosperity.
200. Proverbs 21:5 tn Heb “lack; need; thing needed”; NRSV “to want.”
201. Proverbs 21:6 tn The first word of the verse is the noun meaning “doing, deed, work.” The BHS editors suggest reading with the LXX an active participle—“the one who makes” (cf. NAB “He who makes”). The second word means “treasure,” from the verb “lay up, store up.” It is an objective genitive here.
202. Proverbs 21:6 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.
203. Proverbs 21:6 tn The Hebrew הֶבֶל נִדָּף (hevel niddaf) is properly “a driven vapor” (“driven” = the Niphal participle). The point of the metaphor is that the ill-gotten gains will vanish into thin air. The LXX has “pursues” (as if reading רֹדֵף, rodef); cf. NAB “chasing a bubble over deadly snares.”
204. Proverbs 21:6 tn The Hebrew has “seekers of death,” meaning “[they that seek them] are seekers of death,” or that the fortune is “a fleeting vapor for those who seek death.” The sense is not readily apparent. The Greek and the Latin versions have “snares of death”; the form מוֹקְשֵׁי (moq^eshe) was read instead of מְבַקְשֵׁי (m^evaqq^eshe). This reading does not make a more credible metaphor, and one must explain the loss of the letter ב (bet) in the textual variant. It is, however, slightly easier to interpret in the verse, and is followed by a number of English versions (e.g., NAB, NIV, NRSV, NLT). But whether the easier reading is the correct one in this case would be difficult to prove.
205. Proverbs 21:7 tn The “violence” (שֹׁד, shod) drags away the wicked, probably either to do more sin or to their punishment. “Violence” here is either personified, or it is a metonymy of cause, meaning “the outcome of their violence” drags them away.
206. Proverbs 21:7 tn Heb “violence of the wicked.” This is a subjective genitive: “violence which the wicked do.”
207. Proverbs 21:7 tn The second colon of the verse is the causal clause, explaining why they are dragged away. They are not passive victims of their circumstances or their crimes. They have chosen to persist in their violence and so it destroys them.
208. Proverbs 21:7 tn Heb “they refused to do מִשְׁפָּט (mishpat; justice). The noun may be an accusative of direct object “do justice” (so ASV) or an adverbial accusative of manner “act justly” or “act with justice” (so NASB).
209. Proverbs 21:8 tn The first line of the proverb is difficult. Since וָזָר (vazar) occurs only here it has been given much attention. The translation of “guilty” is drawn from an Arabic cognate meaning “to bear a burden” and so “to be sin laden” or “guilty” (cf. NASB, NIV, NCV, NRSV, NLT). G. R. Driver prefers to read the line as “a man crooked of ways is false [zar]” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 185). C. H. Toy adopts the meaning of “proud” (Proverbs [ICC], 400). Whatever the reading, “guilty” or “proud” or “false,” the idea is that such people are devious. Bad people are underhanded; good people are aboveboard (C. H. Toy, Proverbs [ICC], 400). Another way to analyze the line is to read it with the definition “strange, stranger”: “The way of a man and a stranger is perverse.” But this is unclear, and would form no satisfactory contrast to 8b. Another suggestion is “the way of (usual) man is changeable and strange, but the pure fellow leads a straight and even course” (J. H. Greenstone, Proverbs, 244); cf. NLT “the innocent travel a straight road.”
210. Proverbs 21:8 tn The form הֲפַכְפַךְ (hafakhpakh) is an adjective with an intensified meaning due to the duplication of the second and third radicals; it means “very devious; crooked” (from the verb “to overturn”).
211. Proverbs 21:8 tn If this translation stands, then the construction is formed with an independent nominative absolute, resumed by the suffixed noun as the formal subject. It draws attention to the “pure” or “innocent” person in contrast to the previously mentioned wicked.
212. Proverbs 21:9 tn English versions which translate the Hebrew term as “roof” here sometimes produce amusing images for modern readers: TEV “Better to live on the roof”; CEV “It’s better to stay outside on the roof of your house.”sn The reference is probably to a small room that would be built on the flat housetop primarily for guests (e.g., 1 Kgs 17:19; 2 Kgs 4:10). It would be cramped and lonely—but peaceful in avoiding strife.
213. Proverbs 21:9 tn The phrase “than a house of company” has received numerous interpretations. The word “company” or “companionship” would qualify “house” as a place to be shared. The BHS editors propose “spacious house,” which would call for a transposition of letters (cf. NAB “a roomy house”; NLT “a lovely home”). Such an emendation makes good sense, but has no external support.
214. Proverbs 21:9 tn Heb “a wife of contentions”; KJV “a brawling woman”; TEV, CEV “a nagging wife.” The Greek version has no reference to a quarrelsome wife, but instead mentions justice in a common house.
215. Proverbs 21:10 tn Heb “soul.” The Hebrew text uses נֶפֶשׁ (nefesh, traditionally, “soul”) as the formal subject of the sentence—“the soul of a wicked man desires.” This term has at its core the idea of appetites, and so its use here underscores that the cravings are deep-seated (BDB 660 s.v. 5), and the translation “appetite” reflects this.
216. Proverbs 21:10 tn The verb אִוְּתָה (ʾivv^etah) is a Piel perfect. Categorically, Piel verbs are dynamic rather than stative, so the perfect form should be understood as past or perfective. In the Qal, some verbs for “desire” are stative and some dynamic; so semantically the question could be raised whether this is a rare, or lone, stative in the Piel. If stative, it could be understood as present tense, as rendered in most translations. But it is doubtful that more recent developments in linguistics and biblical Hebrew influenced any of the translations. However, as perfective we should understand that this is what they have set their desire on, and that is ongoing, so a present time relevance is appropriate. In this proverb the first colon provides the setting as a basis, and the second colon gives the result. We may understand it as “because [he/she] has desired evil, his/her neighbor will not be shown favor.”
217. Proverbs 21:10 tn The form יֻחַן (yukhan) is a Hophal imperfect from חָנַן (khanan); it means “to be shown mercy”—here negated to mean “he will not be shown mercy.” The person who lives to satisfy his own craving for evil will not be interested in meeting the needs of others.
218. Proverbs 21:11 sn The contrast here is between the simple and the wise. The simple gain wisdom when they see the scorner punished; the wise gains knowledge through instruction. The scorner does not change, but should be punished for the benefit of the simple (e.g., Prov 19:25).
219. Proverbs 21:11 tn Heb “in the instructing of the wise.” The construction uses the Hiphil infinitive construct הַשְׂכִּיל (haskil) with a preposition to form a temporal clause (= “when”). The word “wise” (חָכָם, khakham) after it is the subjective genitive. The preposition ל (lamed) on the form is probably dittography from the ending of the infinitive.
220. Proverbs 21:12 tn In the book of Proverbs, the Hebrew term צַּדִּיק (tsaddiq) normally refers to a human being, and that is a possible translation here (cf. KJV, ASV, NAB), although it would have to refer to a righteous person who was a judge or a ruler with the right to destroy the wicked. Many commentators and English versions simply interpret this as a reference to God (cf. NIV, NRSV, TEV, NLT).
221. Proverbs 21:12 tn The form מַשְׂכִּיל (maskil) is now used with the meaning “to consider; to give attention to; to ponder.” It is the careful scrutiny that is given to the household of the wicked before judgment is poured out on them.
222. Proverbs 21:12 tn Heb “house.” This term probably means “household” here—the family. One way to read the line is that the righteous judge (human or divine) takes into consideration the wicked person’s family before judging the wicked person. The other—and more plausible—interpretation is that the judge considers the household of the wicked and then on the basis of what was observed judges them.
223. Proverbs 21:12 tn Heb “to evil” (i.e., catastrophe); cf. NLT “to disaster.”
224. Proverbs 21:13 sn The imagery means “pay no attention to” the cry for help or “refuse to help,” so it is a metonymy of cause for the effect.
225. Proverbs 21:13 sn “Cry” here would be a metonymy of effect for the cause, the cause being the great needs of the poor.
226. Proverbs 21:13 sn The proverb is teaching that those who show mercy will receive mercy. It involves the principle of talionic justice—those who refuse the needs of others will themselves be refused when they need help (so Luke 16:19-31).
227. Proverbs 21:14 sn The synonymous parallelism joins the more neutral term “gift” with the more specific “bribe.” D. Kidner notes that this underscores how hard it is to tell the difference between them, especially since they accomplish similar things (Proverbs [TOTC], 143).
228. Proverbs 21:14 tn The word כָּפָה (kafah) occurs only here; it means “to subdue,” but in New Hebrew it means “to overturn; to compel.” The BHS editors suggest a change to כָּבָה (kavah), “to be quenched,” based on Symmachus and Tg. Prov 21:14, but there is no substantial improvement in the text’s meaning with such a change.
229. Proverbs 21:14 tn Heb “a bribe in the bosom” (so NASB). This refers to a gift hidden in the folds of the garment, i.e., given secretly (cf. NIV “a bribe concealed in the cloak”).
230. Proverbs 21:14 tn The repetition of the term “subdues” in the second line is supplied in the translation.
231. Proverbs 21:14 tc The LXX offers a moralizing translation not too closely tied to the MT: “he who withholds a gift stirs up violent wrath.”
232. Proverbs 21:15 tn The Qal infinitive construct עֲשׂוֹת (ʿasot) functions as the subject of the sentence.
233. Proverbs 21:15 tn The term “brings” is supplied in the translation; many English versions supply a simple copula (“is”).
234. Proverbs 21:15 sn The noun means “terror (NAB, NASB, NIV), destruction (KJV, ASV), ruin (cf. NCV).” Its related verb means “be shattered, dismayed.” The idea of “dismay” (NRSV) or “terror” would make the better choice to contrast with “joy” in the first line, but “ruin” is also possible. Whenever justice prevails, whether in the courts or simply in society, the people who practice iniquity may be shaken into reality by fear (cf. CEV “crooks are terrified”).
235. Proverbs 21:16 tn The text uses “man” as the subject and the active participle תּוֹעֶה (toʿeh) as the predicate. The image of “wandering off the path” signifies leaving a life of knowledge, prudence, and discipline.
236. Proverbs 21:16 tn Or “prudence”; KJV, NASB, NIV, NRSV “understanding”; NLT “common sense.”
237. Proverbs 21:16 tn Heb “will remain” or “will rest.” The Hebrew word נוּחַ (nuakh) does not here carry any of the connotations of comforting repose in death that the righteous enjoy; it simply means “to remain; to reside; to dwell.” The choice of this verb might have an ironic twist to it, reminding the wicked what might have been.
238. Proverbs 21:16 sn The departed are the Shades (the Rephaim). The literal expression “will rest among the Shades” means “will be numbered among the dead.” So once again physical death is presented as the punishment for folly.
239. Proverbs 21:17 sn The participle “loves” (אֹהֵב, ʾohev) indicates in this context that more is involved than the enjoyment of pleasure, for which there is no problem. The proverb is looking at “love” in the sense of needing and choosing, an excessive or uncontrolled indulgence in pleasure.
240. Proverbs 21:17 sn “Pleasure” is actually the Hebrew word “joy” (שִׂמְחָה, simkhah). It is a metonymy of effect, the cause being the good life that brings the joy. In the second colon, “wine” and “oil” would be metonymies of cause, the particular things in life that bring joy. Therefore the figures in the lines work together to give the complete picture.
241. Proverbs 21:17 tn The phrase “will be” is supplied in the translation.
242. Proverbs 21:17 tn Heb “a man of poverty”; NRSV “will suffer want.”
243. Proverbs 21:17 sn In elaborate feasts and celebrations the wine was for drinking but the oil was for anointing (cf. NAB, NCV “perfume”). Both of these characterize the luxurious life (e.g., Pss 23:5; 104:15; Amos 6:6).
244. Proverbs 21:18 sn The Hebrew word translated “ransom” (כֹּפֶר, kofer) normally refers to a penalty paid in place of some other punishment or the price paid to free a prisoner. But since it seems out of place to suggest that the just face a punishment that they need a ransom for, the proverb remains obscure. Similar wording is reflected in Isa 43:3-4 where God substitutes Egpyt as Judah’s “ransom” and Ethiopia and Seba “in place of” Judah. In that passage Judah is not just, but has been punished and is now being redeemed. Another application reported by R. Murphy is that punishment intended for a group may take the wicked from that group, who then serve metaphorically as a ransom for the righteous (R. Murphy, Proverbs [WBC] 161), but as Murphy points out this is an application rather than the assertion of the proverb. R. N. Whybray (Proverbs [CBC], 121) similarly suggests it may taken to mean that the wicked suffers the evil he has prepared for the righteous, which harmonizes with Proverbs elsewhere (e.g., 11:8). When Haman is taken in place of Mordecai (Esth 7:9-10) would illustrate an application where the righteous escape and the wicked suffer in their place.
245. Proverbs 21:18 tn The verb בָּגַד (bagad), here a participle, means “to act treacherously, with duplicity, or to betray.”
246. Proverbs 21:18 tn The phrase “are taken” does not appear in the Hebrew but is implied by the parallelism; it is supplied in the translation for smoothness.
247. Proverbs 21:19 tn The Hebrew form שֶׁבֶת (shevet) is the infinitive construct of יָשַׁב (yashav), functioning as the subject of the sentence.
248. Proverbs 21:19 sn A wilderness (מִדְבָּר, midbar) is too dry for permanent settlements since it receives less than twelve inches of rain annually. It may be able to support enough vegetation for bedouin to use on a temporary basis. In this context it represents a harsh environment, but a quiet place. Cf. 21:9 and 25:24.
249. Proverbs 21:19 tn The Hebrew noun כַּעַס (kaʿas) means “vexation; anger.” The woman is not only characterized by a quarrelsome spirit, but also anger—she is easily vexed (cf. NAB “vexatious”; NASB “vexing”; ASV, NRSV “fretful”). The translation “easily-provoked” conveys this idea well.
250. Proverbs 21:20 tn The mention of “olive oil” (שֶׁמֶן, shemen) is problematic in the line—how can a fool devour it? Several attempts have been made to alleviate the problem. The NIV interprets “treasure” as “choice food,” so that food and oil would make more sense being swallowed. C. H. Toy (Proverbs [ICC], 406) suggests dropping “oil” altogether based on the reading in the LXX, but the Greek is too general for any support: It has “precious treasure will rest on the mouth of the sage.” W. McKane wants to change “oil” to an Arabic word “expensive” to read “desirable and rare wealth” (Proverbs [OTL], 552), but this idea does not match the metaphor any better. The figure of “devouring” in the second line simply means the fool uses up whatever he has.
251. Proverbs 21:20 tn Heb “a fool of a man.”
252. Proverbs 21:20 tn Heb “he swallows it.” The imagery compares swallowing food with consuming one’s substance. The fool does not prepare for the future.
253. Proverbs 21:21 sn These two attributes, “righteousness” (צְדָקָה, ts^edaqah) and “loyal love” (חֶסֶד, khesed) depict the life style of the covenant-believer who is pleasing to God and a blessing to others. The first term means that he will do what is right, and the second means that he will be faithful to the covenant community.
254. Proverbs 21:21 sn The Hebrew term translated “bounty” is צְדָקָה (ts^edaqah) again, so there is a wordplay on the term in the verse. The first use of the word had the basic meaning of “conduct that conforms to God’s standard”; this second use may be understood as a metonymy of cause, indicating the provision or reward (“bounty”) that comes from keeping righteousness (cf. NIV “prosperity”; NCV “success”). The proverb is similar to Matt 5:6, “Blessed are those who hunger and thirst for righteousness, for they will be satisfied.”
255. Proverbs 21:22 tn This proverb uses the perfect verb form in the first colon and the preterite form in the second colon. These are past time references. The proverb portrays something which has happened as prototypical, as in the English proverb “curiosity killed the cat.” That wisdom can prevail over brute strength or difficult odds is not an abstract concept but a proven fact.
256. Proverbs 21:22 tn Heb “the strength of its confidence” or “its trusted strength.” The word “strength” may refer by metonymy to the place of strength, i.e., “the stronghold.”sn In a war the victory is credited not so much to the infantry as to the tactician who plans the attack. Brilliant strategy wins wars, even over apparently insuperable odds (e.g., Prov 24:5-6; Eccl 9:13-16; 2 Cor 10:4).
257. Proverbs 21:23 sn “Mouth” and “tongue” are metonymies of cause, signifying what one says (cf. NCV, TEV, CEV).
258. Proverbs 21:23 tn This part could also be translated “keeps himself” (so NIV), for נֶפֶשׁ (nefesh) often simply means “the whole person.” The participle שֹׁמֵר (shomer) is repeated from the first line in the parallelism—to guard what is said is to guard against difficulty.
259. Proverbs 21:23 sn The “troubles” (צָרוֹת, tsarot) here could refer to social and legal difficulties into which careless talk might bring someone (e.g., 13:3; 18:21). The word means “a strait, a bind, difficulty.” Careless and free talking could get the person into a tight spot.
260. Proverbs 21:24 tn The word זֵד (zed, “proud”) comes from the verb זִיד (zid, “to boil up; to seethe; to act proudly [or, presumptuously].” Just as water boiling up in a pot will boil over, so the presumptuous person “oversteps” the boundaries.
261. Proverbs 21:24 tn The word יָהִיר (yahir) means “haughty,” that is, to be or show oneself to be presumptuous or arrogant.
262. Proverbs 21:24 tn Heb “proud haughty scorner his name” (KJV similar). There are several ways that the line could be translated: (1) “Proud, arrogant—his name is scoffer” or (2) “A proud person, an arrogant person—‘Scoffer’ is his name.” BDB 267 s.v. זֵד suggests, “A presumptuous man, [who is] haughty, scoffer is his name.”
263. Proverbs 21:24 tn Heb “does.” The Qal active participle “does” serves as the main verb, and the subject is “proud person” in the first line.
264. Proverbs 21:24 tn The expression בְּעֶבְרַת זָדוֹן (b^eʿevrat zadon) means “in the overflow of insolence.” The genitive specifies what the overflow is; the proud deal in an overflow of pride. Cf. NIV “overweening pride”; NLT “boundless arrogance.”sn The portrait in this proverb is not merely of one who is self-sufficient, but one who is insolent, scornful, and arrogant.
265. Proverbs 21:25 tn Heb “the desire of the sluggard” (so ASV, NASB). This phrase features a subject genitive: “what the sluggard desires.” The term תַּאֲוַת (taʾavat, “desire; craving”) is a metonymy of cause. The craving itself will not destroy the sluggard, but what will destroy him is what the craving causes him to do or not to do. The lazy come to ruin because they desire the easy way out.
266. Proverbs 21:25 tn The verb תְּמִיתֶנּוּ (t^emitennu) is the Hiphil imperfect with a suffix: “will kill him.” It is probably used hyperbolically here for coming to ruin (cf. NLT), although it could include physical death.
267. Proverbs 21:25 sn “Hands” is figurative for the whole person, but “hands” is retained in the translation because it is often the symbol to express one’s ability of action.
268. Proverbs 21:26 tn The construction uses the Hitpael perfect tense הִתְאַוָּה (hitʾavvah) followed by the cognate accusative תַאֲוָה (taʾavah). While the Piel verb means “to desire, wish for,” the reflexive meaning of the Hitpael appears to mean to encourage or build one’s desire. An English idiom might be to fan the flames of desire. It is not inherently immoral (the king will build desire for his bride in Ps 45:11) but often more often refers to a greedy craving or lust. This verse has been placed with the preceding because of the lexical connection with “desire/craving.”
269. Proverbs 21:26 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.
270. Proverbs 21:27 tn Heb “the sacrifice of the wicked” (so KJV, NAB, NASB, NIV, NRSV). This is a subjective genitive. The foundational clause states that ritual acts of worship brought by the wicked (thus a subjective genitive) are detestable to God. The “wicked” refers here to people who are not members of the covenant (no faith) and are not following after righteousness (no acceptable works). But often they participate in sanctuary ritual, which amounts to hypocrisy.
271. Proverbs 21:27 sn This rhetorical device shows that if the act is abomination, the wicked heart is an even greater sin. It argues from the lesser to the greater.
272. Proverbs 21:27 tn The noun זִמָּה (zimmah) means “plan; device; wickedness”; here it indicates that the person is coming to the ritual with “sinful purpose.” Some commentators suggest that this would mean he comes with the sacrifice as a bribe to pacify his conscience for a crime committed, over which he has little remorse or intent to cease (cf. NLT “with ulterior motives”). In this view, people in ancient Israel came to think that sacrifices could be given for any reason without genuine submission to God.
273. Proverbs 21:28 tn Heb “a witness of lies,” an attributive genitive.
274. Proverbs 21:28 tn The Hebrew verb translated “will perish” (יֹאבֵד, yoʾved) 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”).
275. Proverbs 21:28 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.
276. Proverbs 21:29 tn Heb “a wicked man.”
277. Proverbs 21:29 tn Heb “he has strengthened his face.” The Hifil of עָזַז (ʿazaz) “to cause to be strong” is used idiomatically with “face” meaning to show boldness. Similarly the seductress in Prov 7:13 had put on a bold/impudent face. This person makes a show of confidence, either to be persuasive or to divert their own attention from the substance of a matter. Their confidence is not backed up by reality.
278. Proverbs 21:29 tn The “upright” is an independent nominative absolute; the pronoun becomes the formal (emphatic) subject of the verb.
279. Proverbs 21:29 tc The Kethib is the imperfect of כּוּן (kun), “he establishes.” This reading has the support of the Syriac, Latin, and Tg., and is followed by ASV and NASB. The Qere is the imperfect tense of בִּין (bin), “he understands; he discerns.” It has the support of the LXX and is followed by NIV, NCV, NRSV, NLT. The difficulty is that both make good sense in the passage and both have support. The contrast is between the wicked who [merely] puts up a bold front and the upright who either [actually] discerns his ways (Qere) or makes his ways solid (Kethib). And whichever reading is chosen, the meaning of the other is implied. It would not make sense for the verse to talk about someone who understands but does not act accordingly; on the other hand, to make his/her way solid, the upright person must understand it.
280. Proverbs 21:30 tn The form לְנֶגֶד (l^eneged) means “against; over against; in opposition to.” The line indicates they cannot in reality be in opposition, for human wisdom is nothing in comparison to the wisdom of God (J. H. Greenstone, Proverbs, 232).
281. Proverbs 21:30 sn The verse uses a single sentence to state that all wisdom, understanding, and advice must be in conformity to the will of God to be successful. It states it negatively—these things cannot be in defiance of God (e.g., Job 5:12-13; Isa 40:13-14).
282. Proverbs 21:31 tn Heb “of the Lord.” The victory being “of the Lord” means that it is accomplished by him. Ultimate success comes from the Lord and not from human efforts. The faithful have acknowledged this down through the ages, even though they have been responsible and have prepared for the wars. Without this belief there would have been no prayer on the eve of battle (e.g., Pss 20:7; 33:17).