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Proverbs 3:9-10
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Proverbs 3:9-10
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9 Honor[a] the Lord from your wealth
and from the firstfruits of all your crops;[b]
10 then your barns will be filled completely,[c]
and your vats[d] will overflow[e] with new wine.[f]
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- Proverbs 3:9 tn The imperative כַּבֵּד (kabbed, “honor”) functions as a command, instruction, counsel or exhortation. To honor God means to give him the rightful place of authority by rendering to him gifts of tribute. One way to acknowledge God in one’s ways (v. 6) is to honor him with one’s wealth (v. 9).
- Proverbs 3:9 tn Heb “produce.” The noun תְּבוּאָה (tevuʾah) has a two-fold range of meaning: (1) “product; yield” of the earth (= crops; harvest) and (2) “income; revenue” in general (BDB 100 s.v.). The imagery in vv. 9-10 is agricultural; however, all Israelites—not just farmers—were expected to give the best portion (= firstfruits) of their income to the Lord.
- Proverbs 3:10 tn Heb “with plenty” (so KJV, NASB, NRSV); NIV “to overflowing.” The noun שָׂבָע (savaʿ, “plenty; satiety”) functions as an adverbial accusative of manner or contents: “completely.”tc The LXX reads “grain,” implying שֶׁבֶר (shever, “grain) instead of שָׂבָע (savaʿ, “plenty”), but the ideas are similar.
- Proverbs 3:10 sn This pictures the process of pressing grapes in which the upper receptacle is filled with grapes and the lower one catches the juice. The harvest of grapes will be so plentiful that the lower vat will overflow with grape juice. The pictures in v. 10 are metonymies of effect for cause (= the great harvest that God will provide when they honor him).
- Proverbs 3:10 tn Heb “burst open.” The verb פָּרַץ (parats, “to burst open”) functions as hyperbole here to emphasize the fullness of the wine vats (BDB 829 s.v. 9).
- Proverbs 3:10 tn The word תִּרוֹשׁ (tirosh) appears to be a loanword that refers to unfermented grape juice or sometimes to fresh wine (HALOT 1727-28).sn Most of the economy of ancient Israel was agricultural. The Lord commanded that Israel give the firstfruits of the land (e.g. Deut 26:1-3) and promised to bless Israel with the produce of the land when she would obey God (e.g. Deut 28:1-13).
Proverbs 10:15
New English Translation
Proverbs 10:15
New English Translation
15 The wealth of a rich person is like[a] a fortified city,[b]
but the poor are brought to ruin[c] by[d] their poverty.
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- Proverbs 10:15 tn Heb “is.” This expression, “a rich man’s wealth is his strong city,” is a metaphor. The comparative particle “like” is supplied in the translation for the sake of clarity and smoothness.
- Proverbs 10:15 tn Heb “a city of his strength.” The genitive עֹז (ʿoz, “strength”) functions as an attributive genitive: “strong city” = “fortified city.” This phrase is a metaphor; wealth protects its possessors against adversity like a fortified city. Such wealth must be attained by diligence and righteous means (e.g., 13:8; 18:23; 22:7).
- Proverbs 10:15 tn Heb “the ruin of the poor.” The term דַּלִּים (dallim, “of the poor”) functions as an objective genitive. Poverty leads to the ruin of the poor. The term “ruin” includes the shambles in which the person lives. This provides no security but only the fear of ruin. This proverb is an observation on life.
- Proverbs 10:15 tn Heb “is their poverty.”
Proverbs 11:4
New English Translation
Proverbs 11:4
New English Translation
4 Wealth does not profit in the day of wrath,[a]
but righteousness delivers from death.
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- Proverbs 11:4 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.
Proverbs 11:28
New English Translation
Proverbs 11:28
New English Translation
28 The one who trusts in his riches will fall,
but the righteous[a] will flourish like a green leaf.[b]
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- Proverbs 11:28 sn The implication from the parallelism is that the righteous do not trust in their own riches, but in the Lord.
- Proverbs 11:28 tn Heb “leafage” or “leaf” (cf. KJV “as a branch”); TEV “leaves of summer”; NLT “leaves in spring.” The simile of a leaf is a figure of prosperity and fertility throughout the ancient Near East.
Proverbs 13:8
New English Translation
Proverbs 13:8
New English Translation
8 The ransom[a] of a person’s[b] life is his wealth,
thus the poor person has never heard[c] a threat.[d]
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- Proverbs 13:8 sn As the word “ransom” (כֹּפֶר, cofer) indicates, the rich are susceptible to kidnapping and robbery. But the poor man pays no attention to blackmail—he does not have money to buy off oppressors. So the rich person is exposed to legal attacks and threats of physical violence and must use his wealth as ransom.
- Proverbs 13:8 tn Heb “the life of a man.”
- Proverbs 13:8 tn Heb “has not heard.” The perfect verb form has been chosen to emphasize the pattern that has been known from past experience. It implies that the pattern is unlikely to change.
- Proverbs 13:8 tn The term גְּעָרָה (geʿarah) may mean (1) “rebuke” (so KJV, NASB) or (2) “threat” (so NIV; cf. ASV, NRSV, NLT). If “rebuke” is the sense here, it means that the burdens of society fall on the rich as well as the dangers. But the sense of “threat” better fits the context: The rich are threatened with extortion, but the poor are not (cf. CEV “the poor don’t have that problem”).
Proverbs 14:20
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Proverbs 14:20
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- Proverbs 14:20 tn Heb “hated.” The verse is just a statement of fact. The verbs “love” and “hate” must be seen in their connotations: The poor are rejected, avoided, shunned—that is, hated, but the rich are sought after, favored, embraced—that is, loved.
- Proverbs 14:20 tn Heb “Many are the friends of the rich.” The participle of the verb אָהֵב (ʾahev, “to love”) can mean friend.
Proverbs 14:24
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Proverbs 14:24
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- Proverbs 14:24 tc The LXX reads πανοῦργος (panourgos, “crafty”) which suggests deleting the שׁ (shin) from עָשְׁרָם (ʿoshram, “their riches”) and reading a noun or adj. derived from the verb עָרֹם (ʿarom, “be crafty). If the first case of “folly” in the second half is also emended, the proverb would read “The crown of the wise is their craftiness, but the garland of fools is folly.”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).
- Proverbs 14:24 tc The MT reads אִוֶלֶת (ʾivelet, “folly”). The editors of BHS propose emending the text to וְלִוְיַת (velivyat) from לִוְיָה (livyah, “wreath, garland”). This would provide the same parallelism (“garland” and “crown”) as Prov 4:9. The LXX reads διατριβὴ (diatribē, “lifestyle”). 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”).
Proverbs 15:16-17
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Proverbs 15:16-17
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16 Better[a] is little with the fear of the Lord
than great wealth and turmoil[b] with it.[c]
17 Better a meal of vegetables where there is love[d]
than a fattened ox where there is hatred.[e]
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- Proverbs 15:16 sn One of the frequent characteristics of wisdom literature is the “better” saying; it is a comparison of different but similar things to determine which is to be preferred. These two verses focus on spiritual things being better than troubled material things.
- Proverbs 15:16 sn Turmoil refers to anxiety; the fear of the Lord alleviates anxiety, for it brings with it contentment and confidence.
- Proverbs 15:16 sn Not all wealth has turmoil with it. But the proverb is focusing on the comparison of two things—fear of the Lord with little and wealth with turmoil. Between these two, the former is definitely better.
- Proverbs 15:17 tn Heb “and love there.” This clause is a circumstantial clause introduced with vav, that becomes “where there is love.” The same construction is used in the second colon.
- Proverbs 15:17 sn Again the saying concerns troublesome wealth: Loving relationships with simple food are better than a feast where there is hatred. The ideal, of course, would be loving family and friends with a great meal in addition, but this proverb is only comparing two things.
Proverbs 17:5
New English Translation
Proverbs 17:5
New English Translation
5 The one who mocks the poor[a] has insulted[b] his Creator;
whoever rejoices over disaster will not go unpunished.
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- Proverbs 17:5 tn Or “A mocker of the poor.”sn The parallelism helps define the subject matter: The one who “mocks the poor” (NAB, NASB, NIV) is the one who “rejoices [NIV gloats] over disaster,” where the disaster resulted in the poverty of others. The topic of the parable is the person who mocks others by making fun of their misfortune.
- Proverbs 17:5 sn The Hebrew word translated “insults” (חֵרֵף, kheref) means “reproach; taunt” (as with a cutting taunt); it describes words that show contempt for or insult God. The idea of reproaching the Creator may be mistaking and blaming God’s providential control of the world (C. H. Toy, Proverbs [ICC], 337). W. G. Plaut, however, suggests that mocking the poor means holding up their poverty as a personal failure and thus offending their dignity and their divine nature (Proverbs, 187). Cf. Prov 14:31.
Proverbs 17:16
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Proverbs 17:16
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- Proverbs 17:16 tn Heb “why is this that…?” The combination of לָמָּה (lammah, “for what?, why?”) and זֶּה (zeh, “this”) does not simply seek a reason, but can add an incredulous tone to the question. Cf. Gen 25:32; Exod 2:20; 5:22; 17:3; Num 11:20; 1 Sam 17:28; 20:8; 26:18. Colloqially this might be expressed as “Why in the world…?” or “Why ever would…?”
- Proverbs 17:16 tn Heb “that there is a price in the hand of a fool.” This is not the common word for money, which would simply be “silver.” The word מְחִיר (mekhir) means “price, cost, value, hire, wages” (see HALOT 569 s.v. and Concise DCH 214 s.v.).
- Proverbs 17:16 tn Heb “and a mind of nothing.” The word לֵב (lev) can refer to the mind and so represent thinking or refer to the heart and represent feeling or will. This can extend to refer to inclination, determination, reason, or common sense (see HALOT 514 s.v.). The construction is circumstantial “when the לֵב is empty/absent.” Due to the range of meaning of לֵב, it could have several nuances. It could focus on thought, “when [or since] he is empty-headed” or “brainless,” as if to say, “why does he have money to buy a wisdom program when he doesn’t have the hardware to run it on?” Cf. NASB “he has no sense” (TEV “no common sense”) and NRSV “have no mind [to learn].” It could focus on the will, “when he has no motivation” or “is not of a mind [to use it].” Cf. NLT “has no heart for wisdom” and NIV “has no desire.” It could also be a comment on the rhetorical question, “it is an empty-headed [thing to do],” perhaps a way to assert that it is senseless to try to buy wisdom.sn W. McKane envisions a situation where the fool comes to a sage with a fee in hand, supposing that he can acquire a career as a sage, and this gives rise to the biting comment here: Why does the fool have money in his hands? To buy wisdom when he has no brains? (Proverbs [OTL], 505). According R. Murphy, “The price for acquiring wisdom is only metaphorical; the fool does not have the ‘heart,’ i.e., the sense or desire to pursue the goal. See also v 24. According to 26:7 the fool is not able to implement a proverb, even though he ‘mouths’ it” (Proverbs [WBC], 130).
Proverbs 18:11
New English Translation
Proverbs 18:11
New English Translation
11 The wealth[a] of a rich person is like[b] a strong city,[c]
and it is like a high wall in his imagination.[d]
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- Proverbs 18:11 sn This proverb forms a contrast with the previous one. The rich, unlike the righteous, trust in wealth and not in God.
- Proverbs 18:11 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.
- Proverbs 18:11 tn Heb “city of his strength”; NIV “fortified city.” This term refers to their place of refuge, what they look to for security and protection in time of trouble.
- Proverbs 18:11 tc The MT reads בְּמַשְׂכִּיתוֹ (bemaskito, “in his imaginations”). The LXX, Tg. Prov 18:11, and the Latin reflect בִּמְשֻׂכָּתוֹ (bimsukkato, “like a fence [or, high wall]”) that is, wealth provides protection. The MT reading, on the other hand, suggests that this security is only in the mind.tn The proverb is an observation saying, reporting a common assumption without commenting on it. The juxtaposition with the last verse is a loud criticism of this misguided faith. The final word בְּמַשְׂכִּיתוֹ (bemaskito, “in his imaginations”) indicates that one’s wealth is a futile place of refuge.
Proverbs 18:23
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Proverbs 18:23
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- Proverbs 18:23 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.
- Proverbs 18:23 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.
Proverbs 19:4
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Proverbs 19:4
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- 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).
- 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.
Proverbs 19:6-7
New English Translation
Proverbs 19:6-7
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6 Many people entreat the favor[a] of a generous person,[b]
and everyone is the friend[c] of the person who gives gifts.[d]
7 All the relatives[e] of a poor person hate him;[f]
how much more do his friends avoid[g] him—
one who chases words, which are nothing.[h]
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- Proverbs 19:6 tn The verb יְחַלּוּ (yekhallu) 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.
- 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).
- 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.
- 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).
- Proverbs 19:7 tn Heb “brothers,” but not limited only to male siblings in this context.
- 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.
- Proverbs 19:7 tn Heb “his friends are far from him.”
- 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.
Proverbs 22:2
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Proverbs 22:2
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- Proverbs 22:2 tn The form of the verb is the Niphal perfect of פָּגַשׁ (pagash). The perfect verb form can be understood as perfective “have met together” but the Niphal may focus on the result “are met together.” Having different economic status does not affect that they are met together (cf. NAB, NASB “have a common bond,” NIV, NLV “have this in common”) in having the same Maker. Some commentators have taken this to mean that they should live together because they are part of God’s creation, but the verb form will not sustain that meaning.
- Proverbs 22:2 tn Heb “all of them.” The proverb may be emphasizing that everyone has the same creator regardless of their financial status, or be pointing out that God is the one who makes rich or poor. Either way it advises treating all people with respect, and not thinking too much, or too little, of oneself.
Proverbs 22:7
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Proverbs 22:7
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- Proverbs 22:7 sn The proverb is making an observation on life. The synonymous parallelism matches “rule over” with “servant” to show how poverty makes people dependent on, or obligated to, others.
- Proverbs 22:7 tn Or “slave” (so NAB, NASB, NRSV, TEV, CEV). This may refer to the practice in Israel of people selling themselves into slavery to pay off debts (Exod 21:2-7).
Proverbs 23:4-5
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Proverbs 23:4-5
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4 Do not wear yourself out to become rich;
be wise enough to restrain yourself.[a]
5 When you gaze upon riches,[b] they are gone,
for they surely make wings for themselves,
and fly off into the sky like an eagle![c]
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- Proverbs 23:4 tn Heb “from your understanding cease.” In the context this means that the person should have enough understanding to stop wearing himself out trying to be rich (cf. NRSV “be wise enough to desist”).
- Proverbs 23:5 tc The Kethib is הֲתָעוּף (hataʿuf), “do your eyes fly [light] on it?” The Qere is the Hiphil, הֲתָעִיף (hataʿif) “do you cause your eyes to fly on it?” But the line is difficult. The question may be indirect: If you cast your eyes on it, it is gone—when you think you are close, it slips away.tn The term “riches” is not in the Hebrew text, but is supplied in the translation based on the previous verse.
- Proverbs 23:5 sn This seventh saying warns people not to expend all their energy trying to get rich because riches are fleeting (cf. Instruction of Amememope, chap. 7, 9:10-11 which says, “they have made themselves wings like geese and have flown away to heaven”). In the ancient world the symbol of birds flying away signified fleeting wealth.
Proverbs 27:7
New English Translation
Proverbs 27:7
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7 The one whose appetite[a] is satisfied loathes honey,
but to the hungry mouth[b] every bitter thing is sweet.
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- Proverbs 27:7 tn Traditionally, “soul” (so KJV, ASV). The Hebrew text uses נֶפֶשׁ (nefesh) here for the subject—the full appetite [“soul”]. The word refers to the whole person with all his appetites. Here its primary reference is to eating, but it has a wider application than that—possession, experience, education, and the like.
- Proverbs 27:7 tn Here the term נֶפֶשׁ (nefesh, traditionally, “soul”) is used again, now in contrast to describe the “hungry appetite” (cf. NRSV “ravenous appetite”), although “hungry mouth” might be more idiomatic for the idea. Those whose needs are great are more appreciative of things than those who are satisfied. The needy will be delighted even with bitter things.
Proverbs 28:6
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Proverbs 28:6
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6 A poor person[a] who walks in his integrity is better
than one who is perverse in his ways[b] even though[c] he is rich.[d]
Notas al pie
- Proverbs 28:6 sn This chapter gives a lot of attention to the contrast between the poor and the rich, assuming an integrity for the poor that is not present with the rich; the subject is addressed in vv. 6, 8, 11, 20, 22, 25, and 27 (G. A. Chutter, “Riches and Poverty in the Book of Proverbs,” Crux 18 [1982]: 23-28).
- Proverbs 28:6 tn The Hebrew term translated “ways” is in the dual, suggesting that the person has double ways, i.e., he is hypocritical. C. H. Toy does not like this idea and changes the form to the plural (Proverbs [ICC], 497), but his emendation is gratuitous and should be rejected.
- Proverbs 28:6 tn Heb “and he is rich.” Many English versions treat this as a concessive clause (cf. KJV “though he be rich”).
- Proverbs 28:6 sn This is another “better” saying, contrasting a poor person who has integrity with a rich person who is perverse. Of course there are rich people with integrity and perverse poor people, but that is not of interest here. If it came to the choices described here, honest poverty is better than corrupt wealth.
Proverbs 28:8
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Proverbs 28:8
New English Translation
8 The one who increases his wealth by increasing interest[a]
gathers it for someone who is gracious[b] to the needy.
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- Proverbs 28:8 tn Heb “by interest and increase” (so ASV; NASB “by interest and usury”; NAB “by interest and overcharge.” The two words seem to be synonyms; they probably form a nominal hendiadys, meaning “by increasing [exorbitant] interest.” The law prohibited making a commission or charging interest (Exod 22:25; Lev 25:36-37; Deut 23:20; Ps 15:5). If the poor needed help, the rich were to help them—but not charge them interest.
- Proverbs 28:8 tn The term חוֹנֵן (khonen, “someone who shows favor”) is the active participle. sn The verse is saying that in God’s justice wealth amassed unjustly will eventually go to the poor. God will take the wealth away from them and give it to people who will distribute it better to the poor.
Proverbs 28:11
New English Translation
Proverbs 28:11
New English Translation
11 A rich person[a] is wise in his own opinion,[b]
but a discerning poor person can evaluate him properly.[c]
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- Proverbs 28:11 tn Heb “a rich man,” although the context does not indicate that this is limited only to males.
- Proverbs 28:11 sn The idiom “in his own eyes” means “in his own opinion,” that is, his self conceit. The rich person thinks he is wise because he is rich, that he has made all the right choices.
- Proverbs 28:11 tn The form יַחְקְרֶנּוּ (yakhqerennu) means “he searches him” (cf. KJV, ASV) or “he examines him”; a potential imperfect nuance fits well here to indicate that a discerning person, even though poor, can search the flaws of the rich and see through the pretension and the false assumptions (cf. NAB, NASB, NIV “sees through him”). Several commentators have connected the word to the Arabic root hqr, which means “despise” (D. W. Thomas, “Notes on Some Passages in the Book of Proverbs,” JTS 38 [1937]: 400-403), but that would be both predictable and flat.
Proverbs 28:20-22
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Proverbs 28:20-22
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20 A faithful person[a] will have an abundance of blessings,
but the one who hastens[b] to gain riches will not go unpunished.
21 To show partiality[c] is terrible,[d]
for a person will transgress over the smallest piece of bread.[e]
22 The stingy person[f] hastens after riches
and does not know that poverty will overtake him.[g]
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- Proverbs 28:20 tn Heb “a man of faithfulness,” although the context does not indicate this should be limited only to males.sn The text does not qualify the nature of the faithfulness. While this would certainly have implications for the person’s righteous acts, its primary meaning may be his diligence and reliability in his work. His faithful work will bring the returns.
- Proverbs 28:20 sn The proverb is not rebuking diligent labor. One who is eager to get rich quickly is the opposite of the faithful person. The first person is faithful to God and to the covenant community; the second is trying to get rich as quickly as possible, at the least without doing an honest day’s work and at the worst dishonestly. In a hurry to gain wealth, he falls into various schemes and will pay for it. Tg. Prov 28:20 interprets this to say he hastens through deceit and wrongdoing.
- Proverbs 28:21 tn The construction uses the Hiphil infinitive הַכֵּר (hakken) as the subject of the sentence: “to have respect for [or, recognize] persons is not good” (e.g., 24:23; 18:5; Deut 1:17; Lev 19:15). Such favoritism is “not good”; instead, it is a miscarriage of justice and is to be avoided.
- Proverbs 28:21 tn Heb “not good.” This is a figure of speech known as tapeinosis—a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”
- Proverbs 28:21 tn The meaning and connection of the line is not readily clear. It could be taken in one of two ways: (1) a person can steal even a small piece of bread if hungry, and so the court should show some compassion, or it should show no partiality even in such a pathetic case; (2) a person could be bribed for a very small price (a small piece of bread being the figure representing this). This second view harmonizes best with the law.
- Proverbs 28:22 tn Heb “a man with an evil eye” (as opposed to the generous man who has a “good” eye). This individual is selfish, unkind, unsympathetic to others. He looks only to his own gain. Cf. NAB “The avaricious man”; NLT “A greedy person.”
- Proverbs 28:22 sn The one who is hasty to gain wealth is involved in sin in some way, for which he will be punished by poverty. The idea of “hastening” after riches suggests a dishonest approach to acquiring wealth.
New English Translation (NET)
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