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Proverbs 16:27-30
New English Translation

27 A wicked scoundrel[a] digs up[b] evil,
and his slander[c] is like a scorching fire.[d]
28 A perverse person[e] spreads dissension,
and a gossip separates the closest friends.[f]
29 A violent person[g] entices[h] his neighbor,
and then leads him down a path that is terrible.[i]
30 The one who winks[j] his eyes[k] devises[l] perverse things,
and[m] one who compresses his lips[n] has accomplished[o] evil.

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Footnotes

  1. Proverbs 16:27 tn Heb “a man of belial.” This phrase means “wicked scoundrel.” Some translate “worthless” (so ASV, NASB, CEV), but the phrase includes deep depravity and wickedness (C. H. Toy, Proverbs [ICC], 125-26).
  2. Proverbs 16:27 tn Heb “digs up” (so NASB). The “wicked scoundrel” finds out about evil and brings it to the surface (Prov 26:27; Jer 18:20). What he digs up he spreads by speech.
  3. Proverbs 16:27 tn Heb “on his lips” (so NAB) The term “lips” is a metonymy of cause. To say that “evil” is on his lips means that he talks about the evil he has dug up.
  4. Proverbs 16:27 sn The simile stresses the devastating way that slander hurts people. W. McKane says that this one “digs for scandal and…propagates it with words which are ablaze with misanthropy” (Proverbs [OTL], 494).
  5. Proverbs 16:28 tn Heb “a man of perverse things”; NAB “an intriguer.” This refers to someone who destroys lives. The parallelism suggests that he is a “slanderer” or “gossip”—one who whispers and murmurs (18:8; 26:20, 22).
  6. Proverbs 16:28 tn The term אַלּוּף (ʾalluf) refers to a “friend” or “an intimate associate.” The word has other possible translations, including “tame” or “docile” when used of animals. Rashi, a Jewish scholar who lived a.d. 1040-1105, took it in the later sense of “prince,” saying that such speech alienates the Prince, namely God. But that is a forced interpretation of the line.
  7. Proverbs 16:29 tn Heb “man of violence.” He influences his friends toward violence. The term חָמָס (khamas, “violence”) often refers to sins against society, social injustices, and crimes.
  8. Proverbs 16:29 tn Or “will entice.” The verb in the first colon is an imperfect, and the form in the second is a vav plus perfect consecutive. The imperfect verb may be either present or future and implies customary or habitual behavior. The perfect consecutive continues the habitual force of the first verb. The first verb, “to persuade, seduce, entice,” is the metonymy of cause; the second verb, “to lead,” is the metonymy of effect, the two together forming the whole process.
  9. Proverbs 16:29 tn Heb “not good” (so KJV, NAB, NASB, NIV, NRSV); NLT “a harmful path.” The expression “a way that is not good” is an example of tapeinosis—a deliberate understatement for the sake of emphasis: It is terrible. This refers to crime and violence. The understatement is used to warn people away from villains and to remind them to follow a good path.
  10. Proverbs 16:30 tn Or “who shuts.” HALOT suggests the idiom “to screw up the eyes” (HALOT I, 866) for this hapax legomenon (word which only occurs one time). The precise gesture is not certain.
  11. Proverbs 16:30 sn The participle עֹצֶה (ʿotseh) describes one as shutting his eyes (cf. KJV, ASV). This could mean simply “closing the eyes,” or it could refer to “winking” (so many English versions). The proverb is saying that facial expressions often reveal if someone is plotting evil (e.g., 6:13-14).
  12. Proverbs 16:30 tc Heb “to devise perversity.” The Hebrew text implies a verbal element before the infinitive “[does so] to devise perversity,” while the LXX uses a finite verb, which suggests an imperfect verb.
  13. Proverbs 16:30 tn The conjunction “and” does not appear in the Hebrew but is implied by the synonymous parallelism.
  14. Proverbs 16:30 tn The participle קֹרֵץ (qorets) indicates that the person involved is pinching, compressing, or biting his lips (cf. NIV “purses his lips”).
  15. Proverbs 16:30 tn The verb is a Piel perfect; it means “to complete, finish, bring to an end.” A full understanding of the proverb requires certainty about what the gestures are and how they functioned in that culture. BDB classifies the use of this verb, כִּלָּה (killah), as “to accomplish in thought” meaning “to determine” something (BDB 478). The proverb appears to advise how to spot if someone is devising evil or if someone has either finished plotting evil or has finished doing evil.
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Proverbs 16:27-30
International Standard Version

27 A worthless person concocts evil gossip[a]—
    his lips are like a burning fire.

28 A deceitful man stirs dissension,
    and anyone who gossips separates friends.
29 A violent man entices his companion
    and leads him on a path that is not good.
30 Whoever winks knowingly[b] is plotting[c] deceit;
    anyone who purses his lips is bent towards evil.

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Footnotes

  1. Proverbs 16:27 The Heb. lacks gossip
  2. Proverbs 16:30 Lit. with his eyes
  3. Proverbs 16:30 So MT; LXX Syr Targ Vg read winks with his eyes considers
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Proverbs 17:4
New English Translation

4 One who acts wickedly[a] pays attention to evil counsel;[b]
a liar listens[c] to a malicious tongue.[d]

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Footnotes

  1. Proverbs 17:4 tn The Hiphil participle מֵרַע (meraʿ) indicates one who is a doer of evil. The line affirms that a person of this nature will eagerly listen to evil talk—it is part of his nature.
  2. Proverbs 17:4 tn Heb “to the lip of evil”; ASV, NAB, NASB, NRSV “wicked lips.” The term “lip” is a metonymy of cause for speech (what is said); the term “evil” is an attributive genitive. The same will be true in the parallel line where the expression “to the tongue of destruction” (NASB “a destructive tongue”) means things that are said that destroy others.
  3. Proverbs 17:4 tc The verb מֵזִין (mezin) would a Hiphil participle from זון (zwn, “to feed”). The suggested emendation is מַאֲזִין (maʿazin), derive it from the denominative verb אזן (ʾzn, “to give ear, listen”). Two Hebrew mss have this variant.
  4. Proverbs 17:4 sn Wicked, self-serving people find destructive speech appealing. They should be rebuked and not tolerated (Lev 19:17).
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Proverbs 17:4
International Standard Version

4 Whoever practices evil pays attention to wicked speech,
    and the liar listens to malicious talk.

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Proverbs 17:9
New English Translation

9 The one who forgives[a] an offense seeks[b] love,
but whoever repeats a matter separates close friends.[c]

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Footnotes

  1. Proverbs 17:9 tn Heb “covers” (so NASB); NIV “covers over.” How people respond to the faults of others reveals whether or not they have love. The contrast is between one who “covers” (forgives, cf. NCV, NRSV) the fault of a friend and one who repeats news about it. The former promotes love because he cares about the person; the latter divides friends.
  2. Proverbs 17:9 sn The participle מְבַקֵּשׁ (mevaqqesh) means “seeks” in the sense of seeking to secure or procure or promote love. There can be no friendship without such understanding and discretion.
  3. Proverbs 17:9 sn W. G. Plaut notes that harping on the past has destroyed many friendships and marriages (Proverbs, 188). W. McKane observes that this line refers to the person who breaks up friendships by his scandalous gossip, even if it is done with a kind of zeal for the welfare of the community, for it will destroy love and trust (Proverbs [OTL], 508-9).
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Proverbs 17:9
International Standard Version

9 Anyone who overlooks[a] an offense promotes love,
    but someone who gossips separates close friends.

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Footnotes

  1. Proverbs 17:9 Lit. covers
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Proverbs 17:19-20
New English Translation

19 The one who loves a quarrel loves transgression;[a]
whoever builds his gate high seeks destruction.[b]
20 The one who has a perverse heart[c] does not find good,[d]
and the one who is deceitful in speech[e] falls into trouble.

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Footnotes

  1. Proverbs 17:19 tn Heb “the one who loves transgression the one who loves a quarrel.” There is some ambiguity in the first line. The meaning would not differ greatly if either were taken as the subject, but the parallelism suggests that the proverb is about a quarrelsome and arrogant person who loves sin and invites destruction.
  2. Proverbs 17:19 tn Some have taken this second line literally and interpreted it to mean he has built a pretentious house. Probably it is meant to be figurative: The gate is the mouth (the figure would be hypocatastasis) and so to make it high is to say lofty things—he brags too much (e.g., 1 Sam 2:3; Prov 18:12; 29:23); cf. NCV, TEV, NLT. C. H. Toy (Proverbs [ICC], 348) wishes to emend פִּתְחוֹ (pitkho, “his gate”) to פִּיו (piv, “his mouth”), but that is unnecessary since the idea can be obtained by interpretation.
  3. Proverbs 17:20 tn The verse parallels two descriptions of the wicked person: “crooked/perverse of heart” (genitive of specification), and “turned away in his tongue” (deceitful). The first phrase describes twisted intentions. The second, using the Niphal participle (“one turned away”) with “tongue,” the metonymy of cause, describes one who has turned away from speaking truth. Cf. NLT “the twisted tongue tumbles into trouble.”
  4. Proverbs 17:20 tn The phrase “does not find good” is a figure (tapeinosis) meaning, “will experience calamity.” The wicked person can expect trouble ahead.
  5. Proverbs 17:20 tn Heb “tongue”; NIV “whose tongue is deceitful.”
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Proverbs 17:19-20
International Standard Version

19 The person who loves transgression loves strife;
    the person who builds a high gate invites destruction.

20 The person whose mind[a] is perverse does not find good,
    and anyone with perverted speech falls into trouble.

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Footnotes

  1. Proverbs 17:20 Lit. heart
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Proverbs 17:24
New English Translation

24 Wisdom is directly in front of[a] the discerning person,
but the eyes of a fool run[b] to the ends of the earth.[c]

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Footnotes

  1. Proverbs 17:24 tn The verse begins with אֶת־פְּנֵי מֵבִין (ʾet pene mevin), “before the discerning” or “the face of the discerning.” The particle אֶת here is simply drawing emphasis to the predicate (IBHS 182-83 §10.3.2b). Cf. NIV “A discerning man keeps wisdom in view.”
  2. Proverbs 17:24 tn The term “run” does not appear in the Hebrew text, but is supplied for the sake of clarification.
  3. Proverbs 17:24 sn To say that “the eyes of the fool run to the ends of the earth” means that he has no power to concentrate and cannot focus his attention on anything. The language is hyperbolic. Cf. NCV “the mind of a fool wanders everywhere.”
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Proverbs 17:24
International Standard Version

24 A person with understanding has wisdom as his objective,
    but a fool looks only[a] to earthly goals.

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Footnotes

  1. Proverbs 17:24 The Heb. lacks only
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Proverbs 18:1-2
New English Translation

18 One who has isolated himself[a] seeks his own desires;[b]
he rejects[c] all sound judgment.
2 A fool takes no pleasure[d] in understanding
but only in disclosing[e] what is on his mind.[f]

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Footnotes

  1. Proverbs 18:1 tn The Niphal participle functions substantively and has a reflexive nuance: “one who has separated himself” (cf. KJV, ASV, NASB). He is not merely anti-social; he is a problem for society since he will defy sound judgment. The Mishnah uses the verse to teach the necessity of being part of a community because people have social responsibilities and need each other (m. Avot 2:4).
  2. Proverbs 18:1 tc The MT has “seeks [his own] desire[s].” The translation in the LXX represents a Hebrew Vorlage of לְתֹאֲנָה (letoʾanah) instead of לְתַאֲוָה (letaʾavah); this could be translated “seeks his own occasion,” that is, “his own pretext” (C. H. Toy, Proverbs [ICC], 354; cf. NAB). The MT makes sense as it stands and the emendation is not really necessary.
  3. Proverbs 18:1 tn Heb “breaks out”; NRSV “showing contempt for”; NLT “snarling at.” This individual breaks out in contention against sound judgment. He is in opposition to society (e.g., Prov 17:14; 20:3).
  4. Proverbs 18:2 sn This expression forms an understatement (tapeinosis); the opposite is the point—he detests understanding or discernment.
  5. Proverbs 18:2 tn The Hitpael infinitive construct בְּהִתְגַּלּוֹת (behitgallot) functions nominally as the object of the preposition. The term means “reveal, uncover, betray.” So the fool takes pleasure “in uncovering” his heart.
  6. Proverbs 18:2 tn Heb “his heart.” This is a metonymy meaning “what is on his mind” (cf. NAB “displaying what he thinks”; NRSV “expressing personal opinion”). This kind of person is in love with his own ideas and enjoys spewing them out (W. McKane, Proverbs [OTL], 515). It is the kind of person who would ask a question, not to learn, but to show everyone how clever he is (cf. TEV).
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Proverbs 18:1-2
International Standard Version

How Fools Talk

18 Whoever isolates himself pursues selfish ends;
he resists all sound advice.

2 A fool finds no satisfaction in trying to understand,
    for he would rather express his own opinion.

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Proverbs 18:23
New English Translation

23 A poor person makes supplications,[a]
but a rich man answers harshly.[b]

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Footnotes

  1. 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.
  2. 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.
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Proverbs 18:23
International Standard Version

23 The poor person pleads for mercy,
    but the wealthy man responds harshly.

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Proverbs 19:4
New English Translation

4 Wealth adds many friends,
but a poor person is separated[a] from his friend.[b]

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Footnotes

  1. 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).
  2. 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.
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Proverbs 19:4
International Standard Version

4 Wealth brings many friends,
    but a poor man is deserted by his friend.

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Proverbs 19:6
New English Translation

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]

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Footnotes

  1. 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.
  2. 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).
  3. 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.
  4. 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).
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Proverbs 19:6
International Standard Version

6 Many curry favor of an official;
    everyone is a friend of the gift giver.

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Proverbs 20:6
New English Translation

6 Many people profess their loyalty,[a]
but a faithful person[b]—who can find?[c]

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Footnotes

  1. 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.
  2. 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.”
  3. Proverbs 20:6 sn The point of the rhetorical question is that a truly faithful friend is very difficult to find.
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Proverbs 20:6
International Standard Version

6 Many claim “I’m a loyal person!”[a]
    but who can find someone who truly is?

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Footnotes

  1. Proverbs 20:6 Lit. claim to be people of gracious love
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Proverbs 20:8
New English Translation

8 A king sitting on the throne to judge[a]
separates out[b] all evil with his eyes.[c]

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Footnotes

  1. 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.
  2. 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 (mezareh), 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.
  3. 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.
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Proverbs 20:8
International Standard Version

8 A king sits on a throne of justice,
    sifting out all sorts of evil with his glance.

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Proverbs 20:14
New English Translation

14 “It’s worthless! It’s worthless!”[a] says the buyer,[b]
but when he goes on his way, he boasts.[c]

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Footnotes

  1. 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.
  2. 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.
  3. 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.”
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Proverbs 20:14
International Standard Version

14 “This is bad, bad,” says whoever is buying—
    but then he brags as he walks away after the sale.[a]

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  1. Proverbs 20:14 The Heb. lacks after the sale
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Proverbs 20:19
New English Translation

19 The one who goes about gossiping[a] reveals secrets;
therefore do not associate[b] with someone who is always opening his mouth.[c]

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Footnotes

  1. 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).
  2. 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.
  3. 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.
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Proverbs 20:19
International Standard Version

19 Whoever spreads gossip betrays confidences;
    so don’t get involved with someone who talks too much.

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