Beginning

Footnotes

1. Proverbs 24:1 tn Heb “evil men,” although the context indicates a generic sense.
2. Proverbs 24:1 tn The Hitpael jussive is from the verb that means “to crave; to desire.” This is more of a coveting, an intense desire.
3. Proverbs 24:2 sn This nineteenth saying warns against evil associations. Evil people are obsessed with destruction and trouble. See on this theme 1:10-19; 3:31 and 23:17. D. Kidner observes that a close view of sinners is often a good antidote to envying them (Proverbs [TOTC], 153).
4. Proverbs 24:3 tn The preposition ב (bet, “by; through”) in these two lines indicates means.
5. Proverbs 24:3 sn The twentieth saying, vv. 3-4, concerns the use of wisdom for domestic enterprises. In Prov 9:1 wisdom was personified as a woman who builds a house, but here the emphasis is primarily on the building—it is a sign of security and prosperity (C. H. Toy, Proverbs [ICC], 442). One could still make a secondary application from this line for a household or “family” (cf. NCV, which sees this as a reference to the family).
6. Proverbs 24:5 sn The twenty-first saying seems to be concerned with the need for wisdom in warfare. In line with that, the word used here is גֶּבֶר (gever), “mighty man; hero; warrior.”
7. Proverbs 24:5 tn The expression בַּעוֹז (baʿoz) employs a beth essentiae, meaning he “is strong,” not “in strength.”
8. Proverbs 24:6 sn The point of the saying is that wise counsel is necessary in war. Victory, strategy, and counsel are more important than mere military strength—many great armies have been destroyed because of their unwise leaders. See on this theme 11:14; 20:18; 21:22.
9. Proverbs 24:7 tc The MT reads רָאמוֹת (raʾmot, “corals”)—wisdom to the fool is corals, i.e., an unattainable treasure. With a slight change in the text, removing the א (ʾalef), the reading is רָמוֹת (ramot, “high”), i.e., wisdom is too high—unattainable—for a fool. The internal evidence favors the emendation, which is followed by most English versions including KJV.
10. Proverbs 24:7 tn Heb “[city] gate,” a metonymy of subject, meaning what goes on in the gate—court cases and business transactions. So it is in these assemblies that the fool keeps quiet. The term “court” has been used in the translation for clarity. Some English versions do not emphasize the forensic connotation here: NCV “in a discussion”; NLT “When the leaders gather.”
11. Proverbs 24:7 sn The verse portrays a fool out of his element: In a serious moment in the gathering of the community, he does not even open his mouth (a metonymy of cause, meaning “speak”). Wisdom is too high for the fool—it is beyond his ability.
12. Proverbs 24:8 tn Heb “possessor of schemes”; NAB “an intriguer.” The picture of the wicked person is graphic: He devises plans to do evil and is known as a schemer. Elsewhere the “schemes” are outrageous and lewd (e.g., Lev 18:7; Judg 20:6). Here the description portrays him as a cold, calculating, active person: “the fool is capable of intense mental activity but it adds up to sin” (W. McKane, Proverbs [OTL], 399).
13. Proverbs 24:9 tn Heb “the scheme of folly” (NIV similar). The genitive functions as an attributive genitive, meaning “foolish scheme.” But it could also be interpreted as a genitive of source, the scheme that comes from folly (or from the fool if “folly” were metonymical).
14. Proverbs 24:9 tn Heb “to a man”; cf. CEV “Everyone hates senseless fools.” sn This describes evil people who flout all morality and goodness; sooner or later the public will have had enough of them.
15. Proverbs 24:10 tn The verb הִתְרַפִּיתָ (hitrappita) is a Hitpael perfect form of רָפָה (rafah). Most translations render the verse as a conditional statement (“if you…”) though the Hebrew lacks the term “if.” Hebrew proverbs can use the past tense to set the topic or opening premise of a proverb, and then comment on it in the second half of the proverb. English translators of proverbial sayings tend to want to make the Hebrew past time verbs into present tense in English. But this convention is difficult with second person verb forms, so the translations tend to change the sentence into an interrogative or conditional formula. The direct address in the Hebrew is more confrontational. In the Qal, the verb רָפָה (rafah) means “to become slack, limp, to wither.” In the Hitpael it means “to slack off,” “be lax,” possibly “to discourage oneself.” It has also been rendered as “give up” (NCV, CEV); “fail” (NLT); “falter” (NIV), “faint” (ASV, ESV).
16. Proverbs 24:10 tn The verse employs a paronomasia to underscore the point: “trouble” is צָרָה (tsarah), literally “a bind; a strait [or, narrow] place”; “small” is צַר (tsar), with the same idea of “narrow” or “close.”
17. Proverbs 24:10 sn The test of strength is adversity, for it reveals how strong a person is. Of course a weak person can always plead adverse conditions in order to quit. This is the twenty-fourth saying.
18. Proverbs 24:11 tn The idea of “slipping” (participle from מוֹט, mot) has troubled some commentators. G. R. Driver emends it to read “at the point of” (“Problems in Proverbs,” ZAW 50 [1932]: 146). But the MT as it stands makes good sense. The reference would be general, viz., to help any who are in mortal danger or who might be tottering on the edge of such disaster—whether through sin, or through disease, war, or danger. Several English versions (e.g., NASB, NIV, NRSV) render this term as “staggering.”sn God holds people responsible for rescuing those who are in mortal danger. The use of “death” and “slaughter” seems rather strong in the passage, but they have been used before in the book for the destruction that comes through evil.
19. Proverbs 24:12 tn Heb “Will he not?” The verb is an imperfect stative and so should be understood as future or modal. Likewise the verb in the next line.
20. Proverbs 24:12 tn Heb “weighs” (so NASB, NIV, NRSV) meaning “tests” or “evaluates.”
21. Proverbs 24:12 tn The imperfect of the stative verb יָדַע (yadaʿ, “to know”) means “will know/come to know,” thus “will learn, find out, realize.”
22. Proverbs 24:12 sn The verse completes the saying by affirming that people will be judged responsible for helping those in mortal danger. The verse uses a series of rhetorical questions to affirm that God knows our hearts and we cannot plead ignorance.
23. Proverbs 24:13 sn The twenty-sixth saying teaches that one should develop wisdom because it has a profitable future. The saying draws on the image of honey; its health-giving properties make a good analogy to wisdom.
24. Proverbs 24:14 tn D. W. Thomas argues for a meaning of “seek” in place of “know” (“Notes on Some Passages in the Book of Proverbs,” JTS 38 [1937]: 400-403).
25. Proverbs 24:14 tn The phrase “is sweet” is supplied in the translation as a clarification.
26. Proverbs 24:14 tn The term “it” is supplied in the translation.
27. Proverbs 24:14 tn Heb “there will be an אַחֲרִית (ʾakharit), which means “end, result, following period.” It suggests a future, which may imply posterity. It is sometimes connected with hope (Jer 29:11: 31:17; Prov 23:18).
28. Proverbs 24:15 tn The word “wicked” could be taken as a vocative (cf. KJV, ASV, NASB, “O wicked man”), but since the next line refers to the wicked this is unlikely. It serves better as an adverbial accusative (“like the wicked”).
29. Proverbs 24:15 sn The saying warns that it is futile and self-defeating to mistreat God’s people, for they survive—the wicked do not. The warning is against a deliberate, planned assault on their places of dwelling.
30. Proverbs 24:16 tn The clause beginning with כִּי (ki) could be interpreted as temporal, conditional, or emphatic. It may be viewed as concessive (“although”) but a concessive force would typically arise from its context and relationship to other independent clauses. In any case, the first half of the proverb assures that the righteous keep getting up and going again.sn The righteous may suffer adversity or misfortune any number of times—seven times here—but they will “rise” for virtue triumphs over evil in the end (R. N. Whybray, Proverbs [CBC], 140).
31. Proverbs 24:16 tn The verb is a Hebrew imperfect of נָפַל (nafal) which should be understood as future “will fall” or modal “may fall.” If it is future, it is exemplary and not predictive of the number of times a righteous person will metaphorically fall down. It is followed by a vav plus perfect consecutive, which either continues the force of the preceding verb, or advances it one logical step, like the apodosis of a condition.
32. Proverbs 24:16 tn The Niphal of כָּשַׁל (kashal; to stumble) is typically reflexive “to collapse.” Intransitive verbs do not tend to have passive meanings, but the Niphal may refer to the resulting state, “be collapsed, fallen, brought down,” (although some take the Niphal unusually as “caused to stagger”). The imperfect verb form could be taken as a general present, but the future presents a better parallel to the first half of the proverb.
33. Proverbs 24:17 sn The saying (vv. 17, 18) warns against gloating over the misfortune of one’s enemies. The prohibition is formed with two negated jussives “do not rejoice” and “let not be glad,” the second qualified by “your heart” as the subject, signifying the inner satisfaction of such a defeat.
34. Proverbs 24:18 tn Heb “and [it is] evil in his eyes.”
35. Proverbs 24:18 sn The judgment of God should strike a note of fear in the heart of people (e.g., Lev 19:17-18). His judgment is not to be taken lightly, or personalized as a victory. If that were to happen, then the Lord might take pity on the enemies in their calamity, for he champions the downtrodden and defeated. These are probably personal enemies; the imprecatory psalms and the prophetic oracles present a different set of circumstances for the downfall of God’s enemies—even the book of Proverbs says that brings joy to the community.
36. Proverbs 24:20 tn Heb “there is no end [i.e., future] for the evil.”
37. Proverbs 24:20 sn The saying warns against envying the wicked; v. 19 provides the instruction, and v. 20 the motivation. The motivation is that there is no future hope for them—nothing to envy, or as C. H. Toy explains, there will be no good outcome for their lives (Proverbs [ICC], 449). They will die suddenly, as the implied comparison with the lamp being snuffed out signifies.
38. Proverbs 24:21 tn Heb “my son,” but there is no indication in the immediate context that this should be limited only to male children.
39. Proverbs 24:21 tn Heb “do not get mixed up with”; cf. TEV “Have nothing to do with”; NIV “do not join with.” The verb עָרַב (ʿarav) is used elsewhere meaning “to exchange; to take on pledge.” In the Hitpael stem it means “to have fellowship; to share; to associate with.” Some English versions (e.g., KJV) interpret as “to meddle” in this context, because “to have fellowship” is certainly not what is meant.
40. Proverbs 24:21 tn The form rendered “rebels” is difficult; it appears to be the Qal active participle, plural, from שָׁנָה (shanah), “to change”—“those who change.” The RV might have thought of the idea of “change” when they rendered it “political agitators.” The Syriac and Tg. Prov 24:21 have “fools,” the Latin has “detractors,” and the LXX reads, “do not disobey either of them,” referring to God and the king in the first line. Accordingly the ruin predicted in the next line would be the ruin that God and the king can inflict. If the idea of “changers” is retained, it would have to mean people who at one time feared God and the king but no longer do.
41. Proverbs 24:22 tn Heb “will rise” (so NASB).
42. Proverbs 24:22 tn Heb “the ruin of the two of them.” Judgment is sent on the rebels both by God and the king. The term פִּיד (pid, “ruin; disaster”) is a metonymy of effect, the cause being the sentence of judgment (= “ruinous judgment” in the translation; cf. NLT “punishment”). The word “two of them” is a subjective genitive—they two bring the disaster on the rebels. The referents (the Lord and the king) have been specified in the translation for clarity.sn The reward for living in peace under God in this world is that those who do will escape the calamities that will fall on the rebellious. Verse 21a is used in 1 Peter 2:17, and v. 22 is used in Romans 13:1-7 (v. 4). This is the thirtieth and last of this collection.
43. Proverbs 24:23 tn Heb “to recognize faces”; KJV, ASV “to have respect of persons”; NLT “to show favoritism.”
44. Proverbs 24:23 tn Heb “not good.” This is a figure known as tapeinosis—a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”
45. Proverbs 24:24 tn The word means “wicked; guilty” or “criminal”; the contrast could be “wicked—righteous” (cf. KJV, ASV, NAB, NASB) or “innocent—guilty” (cf. NIV, TEV, CEV). Since this line follows the statement about showing partiality in judgment, it involves a forensic setting. Thus the statement describes one who calls a guilty person innocent or acquitted.
46. Proverbs 24:24 tn Or “righteous”; the same Hebrew word may be translated either “innocent” or “righteous” depending on the context.
47. Proverbs 24:24 tn The verb means “to be indignant.” It can be used within the range of “have indignation,” meaning “loathe” or “abhor,” or express indignation, meaning “denounce” or “curse.” In this passage, in collocation with the previous term “curse,” the latter is intended (cf. NAB, NIV, NLT).
48. Proverbs 24:25 tn The verb means “to be pleasant; to be delightful.” The imperfect tense promises that there “will be delight” to those who rebuke the wicked.
49. Proverbs 24:25 tn The verb יָכַח (yakhakh) means “to decide; to adjudge; to prove.” This word occurs frequently in the book of Proverbs meaning “to reprove” or “to rebuke.” It deals with disputes, legal or otherwise. It can refer to a charge against someone or starting a dispute (and so rebuke); it can mean quarrel, argue; and it can mean settle a dispute. In this context the first or last use would work: (1) reproving the wicked for what they do (cf. KJV, NASB, NRSV), or (2) convicting them in a legal setting (cf. NAB, NIV, NLT). In light of the previous forensic context the second sense is preferred here.
50. Proverbs 24:25 tn “The guilty” is supplied in the translation for clarity based on the preceding context. See the previous note on the word “convict”: If a non-forensic context is preferred for vv. 23-25, “wicked” would be supplied here.
51. Proverbs 24:25 tn The expression is בִרְכַּת־טוֹב (birkat tov, “blessing of good”); the genitive “good” has to be an attributive genitive modifying “blessings.” The word is general enough to mean any number of things—rich, healthy, pleasing, etc. The parallelism here narrows the choice. Some English versions interpret the “blessing” here as prosperity (cf. NAB, TEV, CEV).
52. Proverbs 24:26 tn Heb “the one who returns right words kisses the lips.” This is an implied comparison for giving an honest answer. Honesty is like a kiss. The kiss would signify love, devotion, sincerity, and commitment (in that culture)—an outward expression of what is in the heart. It is an apt illustration of telling the truth. Some English versions now replace the figure to avoid cultural misunderstanding (cf. TEV, CEV “a sign of true friendship”; NLT “an honor”).
53. Proverbs 24:27 tn The perfect tense with vav following the imperatives takes on the force of an imperative here.
54. Proverbs 24:27 sn If the term “house” is understood literally, the proverb would mean that one should be financially secure before building a house (cf. NLT). If “house” is figurative for household (metonymy of subject: children or family), the proverb would mean that one should have financial security and provision before starting a family. Some English versions suggest the latter meaning by using the word “home” for “house” (e.g., TEV, CEV).
55. Proverbs 24:28 sn The legal setting of these sayings continues with this warning against being a false accuser. The “witness” in this line is one who has no basis for his testimony. “Without cause” is the adverb from חָנָן (khanan), which means “to be gracious.” The adverb means “without a cause; gratis; free.” It is also cognate to the word חֵן (khen), “grace” or “unmerited [or, undeserved] favor.” The connotation is that the opposite is due. So the adverb would mean that there was no cause, no justification for the witness, but that the evidence seemed to lie on the other side.
56. Proverbs 24:28 tn Heb “lips.” The term “lips” is a metonymy of cause; it means “what is said.” Here it refers to what is said in court as a false witness.
57. Proverbs 24:29 tn Heb “repay to the man.” The verb is שׁוּב (shuv), which in the Hiphil stem means “to restore; to repay; to return” (cf. TEV, CEV, NLT “I’ll get even”). The idea is that of repaying someone for what he did.
58. Proverbs 24:29 sn Rather than give in to the spirit of vengeance, one should avoid retaliation (e.g., Prov 20:22; Matt 5:43-45; Rom 12:9). According to the Talmud, Hillel said, “Do not do to others what you would not have them do unto you” (b. Sanhedrin 31a).
59. Proverbs 24:30 tn Heb “lacking of heart.” The term לֵב (lev, “mind, heart”) refers by metonymy to thinking, and by extension to discernment, wisdom, good sense.
60. Proverbs 24:31 tn The Hebrew term וְהִנֵּה (v^ehinneh, traditionally “and, lo” [KJV, ASV]) is a deictic particle that calls for attention. Frequently it shifts the point of view to that of the speaker. Translating with “I saw” moves us into the sage’s point of view and calls attention to the field that was noticed.
61. Proverbs 24:31 tn Heb “its face” (so KJV, ASV).
62. Proverbs 24:32 tn The verb וָאֶחֱזֶה (vaʾekhezeh) is a preterite of אָחַז (ʾakhaz) “to look at.” In context the sage looked with analytic thinking, hence “scrutinized.” As a preterite verb, it gives a successive action in past time. This preterite links back to the perfect verb “I passed by” in v. 30 (whereas the three perfect verbs in v. 31 were each controlled by the opening הִנֵּה [hinneh] as simultaneous conditions with the perfective nuance). The following verbs in this verse are simultaneous to this preterite and do not advance the timeline.
63. Proverbs 24:32 tn The verb אָשִׁית (ʾashit) is an imperfect form of a dynamic root in a past time setting. The previous verb, a preterite, is part of establishing the past time setting. Because this is a long prefixed form (spelled with the mater lectionis yod), it is not written as a preterite and should be understood as imperfective. Typically an imperfect in a narrative background clause is habitual (which could not work in this context) or past progressive. It may however be an abilitive modal expression “I was able to set my mind to it.” In either case this verb does not advance the timeline but expresses something happening while the sage scrutinized the field.
64. Proverbs 24:32 tn The word לֵב (lev) is often translated “heart” but the word also means the “mind.” The Hebrew idiom “to set/put the לֵב (lev)” transfers well to English when rendering with “mind” and indicates careful consideration to what was observed.
65. Proverbs 24:32 tn The verb רָאִיתִי (raʾiti) is a perfect verb meaning “to see” and by extension “to understand.” It could refer to the looking that the sage was doing, or to realizing the lesson. Together with the previous imperfect and following perfect verb, it is part of the past tense time frame established by the preterite verb beginning the verse. If רָאִיתִי refers to the looking, then within the preterite’s time frame this verb represents an onset while the next verb represents a conclusion to the act of pondering. If this verb refers to realizing, then together with the next verb it represents the conclusion of the act of pondering.
66. Proverbs 24:32 sn The teacher makes several observations of the state of the sluggard that reveal that his continued laziness will result in poverty. The reminiscence used here may be a literary device to draw a fictional but characteristically true picture of the lazy person.
67. Proverbs 24:34 tn Heb “a man of shield.” This could refer to an armed warrior (so NRSV) but in this context, in collocation with the other word for “robber” in the previous line, it must refer to an armed criminal.
68. Proverbs 25:1 sn This section of the book of Proverbs contains proverbs attributed to Solomon but copied by Hezekiah’s sages (between 715 b.c. and 687 b.c.). Some scholars conclude that this has no historical value other than to report the later disposition that people thought they came from Solomon’s time, but if that were the only consideration, then that in itself would have to be considered as a piece of historical information. But if the reference is an earlier note in the collection, then it becomes more valuable for consideration. The proverbs in these lines differ from the earlier ones in that these are multiple line sayings using more similes; chapters 28-29 are similar to 10-16, but chapters 25-27 differ in having few references to God.
69. Proverbs 25:2 sn The proverb provides a contrast between God and the king, and therein is the clue to the range of application involved. The interest of the king is ruling or administering his government; and so the subject matter is a contrast to the way God rules his kingdom.
70. Proverbs 25:2 sn The two infinitives form the heart of the contrast—“to conceal a matter” and “to search out a matter.” God’s government of the universe is beyond human understanding—humans cannot begin to fathom the intentions and operations of it. But it is the glory of kings to search out matters and make them intelligible to the people. Human government cannot claim divine secrecy; kings have to study and investigate everything before making a decision, even divine government as far as possible. But kings who rule as God’s representatives must also try to represent his will in human affairs—they must even inquire after God to find his will. This is their glorious nature and responsibility. For more general information on vv. 2-27, see G. E. Bryce, “Another Wisdom ‘Book’ in Proverbs,” JBL 91 (1972): 145-57.
71. Proverbs 25:3 tn Heb “heavens for height and earth for depth.” The proverb is clearly intending the first line to be an illustration of the second—it is almost emblematic parallelism.
72. Proverbs 25:3 sn The proverb is affirming a simple fact: The king’s plans and decisions are beyond the comprehension of the common people. While the king would make many things clear to the people, there are other things that are “above their heads” or “too deep for them.” They are unsearchable because of his superior wisdom, his caprice, or his need for secrecy. Inscrutability is sometimes necessary to keep a firm grip on power.
73. Proverbs 25:4 tn The Hebrew כֶּלִי (keli) means “vessel; utensil” (cf. KJV, ASV, NASB). But purging dross from silver does not produce a “vessel” for the silversmith. Some versions therefore render it “material” (e.g., NIV, NRSV). The LXX says “that it will be entirely pure.” So D. W. Thomas reads כָּלִיל (kalil) and translates it “purified completely” (“Notes on Some Passages in the Book of Proverbs,” VT 15 [1965]: 271-79; cf. NAB). W. McKane simply rearranges the line to say that the smith can produce a work of art (Proverbs [OTL], 580; cf. TEV “a thing of beauty”). The easiest explanation is that “vessel” is a metonymy of effect, “vessel” put for the material that goes into making it (such metonymies occur fairly often in Psalms and Proverbs).
74. Proverbs 25:5 sn These two verses present first an illustration and then the point (so it is emblematic parallelism). The passage uses imperatives to teach that the wicked must be purged from the kingdom.
75. Proverbs 25:5 sn “Throne” is a metonymy of subject (or adjunct); it is the symbol of the government over which the king presides (cf. NCV, TEV).
76. Proverbs 25:5 sn When the king purges the wicked from his court he will be left with righteous counselors and his government therefore will be “established in righteousness”—it will endure through righteousness (cf. NLT “made secure by justice”). But as J. H. Greenstone says, “The king may have perfect ideals and his conduct may be irreproachable, but he may be misled by unscrupulous courtiers” (Proverbs, 264).
77. Proverbs 25:7 tn The phrase “for him” is supplied in the translation for clarity.
78. Proverbs 25:7 sn This proverb, covering the two verses, is teaching that it is wiser to be promoted than to risk demotion by self-promotion. The point is clear: Trying to promote oneself could bring on public humiliation, but it would be an honor to have everyone in court hear the promotion by the king.
79. Proverbs 25:7 tn The two infinitives construct form the contrast in this “better” sayings; each serves as the subject of its respective clause.
80. Proverbs 25:7 tc Most modern commentators either omit this last line or attach it to the next verse. But it is in the text of the MT as well as the LXX, Syriac, Vulgate, and most modern English versions (although some of them do connect it to the following verse, e.g., NAB, NIV, NRSV, NLT).
81. Proverbs 25:8 tn Heb “do not go out hastily to strive”; the verb “to strive” means dispute in the legal context. The last clause of v. 7, “what your eyes have seen,” does fit very well with the initial clause of v. 8. It would then say: What you see, do not take hastily to court, but if the case was not valid, he would end up in disgrace.sn The Hebrew verb רִיב (riv) is often used in legal contexts; here the warning is not to go to court hastily lest it turn out badly.
82. Proverbs 25:8 tn The clause begins with פֶּן (pen, “lest”) which seems a bit out of place in this line. C. H. Toy suggests changing it to כִּי (ki, “for”) to make a better connection, instead of supplying an ellipsis: “lest it be said what…” (Proverbs [ICC], 461).
83. Proverbs 25:9 tn The verse begins with the direct object רִיבְךָ (riv^ekha, “your case”) followed by the imperative from the same root, רִיב (riv, “argue”). It is paralleled by the negated Piel jussive. The construction of the clauses indicates that the first colon is foundational to the second: “Argue…but do not reveal,” or better, “When you argue…do not reveal.”
84. Proverbs 25:9 sn The concern is that in arguing with one person a secret about another might be divulged, perhaps deliberately in an attempt to clear oneself. The point then is about damaging a friendship by involving the friend without necessity or warrant in someone else’s quarrel.
85. Proverbs 25:10 tn The noun דִּבָּה (dibbah, “infamy; defamation; evil report; whispering”) is used of an evil report here (e.g., Gen 37:2), namely a true report of evil doing. So if a person betrays another person’s confidence, he will never be able to live down the bad reputation he made as one who betrays secrets (cf. NIV).
86. Proverbs 25:11 sn The verse uses emblematic parallelism, stating the simile in the first part and the point in the second. The meaning of the simile is not entirely clear, but it does speak of beauty, value, and artistry. The “apples of gold” (possibly citrons, quinces, oranges, or apricots) may refer to carvings of fruit in gold on columns.
87. Proverbs 25:11 tn Heb “on its wheels.” This expression means “aptly, fittingly.” The point is obviously about the immense value and memorable beauty of words used skillfully (R. N. Whybray, Proverbs [CBC], 148). Noting the meaning of the term and the dual form of the word, W. McKane suggests that the expression is metaphorical for the balancing halves of a Hebrew parallel wisdom saying: “The stichos is a wheel, and the sentence consisting of two wheels is a ‘well-turned’ expression” (Proverbs [OTL], 584). The line then would be describing a balanced, well-turned saying, a proverb; it is skillfully constructed, beautifully written, and of lasting value.
88. Proverbs 25:12 sn This saying is another example of emblematic parallelism; the first half is the simile, and the second half makes the point from it: A wise rebuke that is properly received is of lasting value. The rebuke in the ear of an obedient student is like ornaments of fine jewelry.
89. Proverbs 25:12 tn The “ear of the listener” refers to the obedient disciple, the one who complies with the reproof he hears. Cf. KJV, ASV, NAB “an obedient ear.”
90. Proverbs 25:13 sn The emblem in the parallelism of this verse is the simile of the first line. Because snow at the time of harvest would be rare, and probably unwelcome, various commentators have sought to explain this expression. R. N. Whybray suggests it may refer to snow brought down from the mountains and kept cool in an ice hole (Proverbs [CBC], 148); this seems rather forced. J. H. Greenstone following Rashi, a Jewish scholar who lived a.d. 1040-1105, suggests it might refer to the refreshing breeze that comes from snow-capped mountains (Proverbs, 260). C. H. Toy suggests a snow-cooled drink (Proverbs [ICC], 464), and W. McKane an application of ice water to the forehead (Proverbs [OTL], 585). Some English versions replace “snow” with “water” (cf. TEV “cold water”; CEV “cool water”). These all attempt to explain the simile, but the point is clear enough: A faithful servant is refreshing to his master. The analogy could be hypothetical—as refreshing as the coolness of snow would be in harvest time.
91. Proverbs 25:13 tn Heb “he restores the life [or, soul] of his masters.” The idea suggests that someone who sends the messenger either entrusts his life to him or relies on the messenger to resolve some concern. A faithful messenger restores his master’s spirit and so is “refreshing.”
92. Proverbs 25:14 sn The emblem now is one of clouds and winds that would be expected to produce rain; they gain attention and raise people’s expectations but prove to be disappointing when no rain is forthcoming, and hence could be thought of as deceitful.
93. Proverbs 25:14 tn The form מִתְהַלֵּל (mithallel) is the Hitpael participle of the well-known word for “praise,” but in this stem it means “to praise oneself” or “to boast.” The description of “windbag” seems appropriate in this context.
94. Proverbs 25:14 tn Heb “a gift of falsehood.” This would mean that the individual brags about giving a gift, when there is no gift.
95. Proverbs 25:15 tn Heb “long of anger” or “forbearance” (so NASB).
96. Proverbs 25:15 tn The two imperfect verbs in this line may be nuanced as potential imperfects because what is described could happen, but does not do so as a rule.
97. Proverbs 25:15 tn The “tongue” is a metonymy of cause; and so the expression here refers to soft or gentle speech. This fits well with the parallel idea of patience (“long of anger”)—through a calm patient persuasion much can be accomplished. Some English versions relate this figure directly to the persuasion of a ruler in the previous line (cf. TEV “can even convince rulers”).
98. Proverbs 25:15 sn The idea of breaking a bone uses the hardest and most firm part of the body in contrast to the “softness of the tongue.” Both are figurative, forming a comparison. A gentle speech can break down any stiff opposition.
99. Proverbs 25:16 tn Most translations render the verse as a question (“Have you found honey?” so KJV, NASB, ASV) or as a condition (“if/when you find honey,” so NIV, ESV, Holman). But the Hebrew has a perfect verb form (מָצָאתָ, matsaʾta) without an interrogative or conditional marker. Hebrew proverbs can use the past tense to set the topic or opening premise of a proverb (to present a case, e.g. “take this situation where X occurred”), and then comment on it in the second half of the proverb. English translators of proverbial sayings tend to want to make the past time verbs in Hebrew into present tense in English. But this convention is difficult with second person verb forms, so the translations tend to take the tactic of changing the nature of the sentence to interrogative or conditional. We could also add “Let’s say [you have found honey].” See B. Webster “The Perfect Verb and the Perfect Woman in the Book of Proverbs” in Windows to the Ancient World of the Hebrew Bible, eds. B. Arnold, N. Erickson, J. Walton (Eisenbrauns, 2014).
100. Proverbs 25:16 tn The verb means “to be satisfied; to be sated; to be filled.” Here it means more than satisfied, since it describes one who overindulges and becomes sick. The English verb “stuffed” conveys this idea well.
101. Proverbs 25:16 sn The proverb warns that anything overindulged in can become sickening. The verse uses formal parallelism to express first the condition and then its consequences. It teaches that moderation is wise in the pleasures of life.
102. Proverbs 25:17 tn Heb “make your foot rare.” The verb is הֹקַר (hoqar), the Hiphil imperative of יָקַר (yaqar, “to be rare; to be precious”). To “make one’s foot rare” would mean to keep the visits to a minimum as well as making them valuable—things increase in value, according to the nuances of this word, when they are rare.
103. Proverbs 25:17 tn Heb “gets full.” This verb means “to be sated; to be satisfied; to be filled.” It is often used with reference to food, but here it refers to frequent visits that wear out one’s welcome (cf. NLT).
104. Proverbs 25:18 sn The first line identifies the emblem of the proverb: False witnesses are here compared to deadly weapons because they can cause the death of innocent people (e.g., Exod 20:16; Deut 5:20; Prov 14:5).
105. Proverbs 25:18 tn The verb עָנָה (ʿanah) followed by the preposition ב (bet) with its object means “to testify against” (answer against someone). With the preposition ל (lamed) it would mean “to testify for” someone. Here the false witness is an adversary, hence the comparison with deadly weapons.
106. Proverbs 25:18 tn While עֵד (ʿed) could be interpreted as “evidence” (a meaning that came from a metonymy—what the witness gives in court), its normal meaning is “witness.” Here it would function as an adverbial accusative, specifying how he would answer in court.
107. Proverbs 25:19 sn The similes in this emblematic parallelism focus on things that are incapable of performing certain activities—they are either too painful to use or are ineffective.
108. Proverbs 25:19 tc Heb “Confidence, treacherous ones in a day of trouble.” Three possibilities require little change to the Hebrew text. (1) The noun מִבְטָח (mivtakh, “confidence”) can be revocalized as a construct noun “the confidence of the treacherous.” This in turn could either refer to confidence that has been placed in the treacherous or to the confidence that the treacherous have. (2) It could be revocalized as מַבְטִח (mavtikh) the Hiphil participle of בָּטַח (batakh, “to trust”) meaning “to cause or inspire to rely on.” But a preposition is probably still to be expected. (3) One may suppose that a preposition ב (bet) was lost due to haplography before the following word (בֹּגֵד, boged) so that the text read “confidence in a treacherous person.” Most of the possibilities point toward a reliance on someone who betrays, which is preferred in most English versions. C. H. Toy, however, argues it means that what the faithless person relies on will fail him in the time of trouble (Proverbs [ICC], 466).
109. Proverbs 25:19 tn Heb “in the day of trouble”; KJV, NASB “in time of trouble.”
110. Proverbs 25:20 tc The consonants of the Hebrew text of this verse are similar to the consonants in v. 19. The LXX has a much longer reading: “Like vinegar is bad for a wound, so a pain that afflicts the body afflicts the heart. Like a moth in a garment, and a worm in wood, so the pain of a man wounds the heart” (NRSV follows much of the LXX reading; NAB follows only the second sentence of the LXX reading). The idea that v. 20 is a dittogram is not very convincing; and the Greek version is too far removed to be of help in the matter.
111. Proverbs 25:20 tn The second simile mentions pouring vinegar on soda. The LXX has “scab,” but that does not fit as a sensitive thing. The reference is to sodium carbonate (natural in Egypt) which can be neutralized with vinegar.
112. Proverbs 25:20 sn It is inappropriate and counterproductive to sing songs to a heavy heart. One needs to be sensitive to others (e.g., 1 Sam 19:9).
113. Proverbs 25:22 sn The imagery of the “burning coals” represents pangs of conscience, more readily effected by kindness than by violence. These coals produce the sharp pain of contrition through regret (e.g. 18:19; 20:22; 24:17; Gen 42-45; 1 Sam 24:18-20; Rom 12:20). The coals then would be an implied comparison with a searing conscience.
114. Proverbs 25:22 sn The second consequence of treating enemies with kindness is that the Lord will reward the act. The fact that this is promised shows that the instruction here belongs to the religious traditions of Israel.
115. Proverbs 25:23 sn One difficulty here is that it is the west wind that brings rain to Israel (e.g., 1 Kgs 18:41-44). C. H. Toy suggests that the expression is general, referring to a northwest wind—unless it is an error (Proverbs [ICC], 468). J. P. M. van der Ploeg suggests that the saying originated outside the land, perhaps in Egypt (“Prov 25:23, ” VT 3 [1953]: 189-92). But this would imply it was current in a place where it made no sense. R. N. Whybray suggests that the solution lies with the verb “brings forth” (תְּחוֹלֵל, t^ekholel); he suggests redefining it to mean “repels, holds back” (cf. KJV “driveth away”). Thus, the point would be that the north wind holds back the rain just as an angry look holds back slander (Proverbs [CBC], 149). But the support for this definition is not convincing. Seeing this as a general reference to northerly winds is the preferred solution.
116. Proverbs 25:23 tn Heb “a tongue of secret” or “a hidden tongue,” referring to someone who goes around whispering about people behind their backs (cf. KJV, NAB, NASB, NRSV “a backbiting tongue”).
117. Proverbs 25:23 tn The phrase “brings forth” does not appear in Hebrew in this line but is implied by the parallelism with the previous line; it is supplied here in the translation for clarity.
118. Proverbs 25:23 sn The verse implies a comparison between the two parts to make the point that certain things automatically bring certain results. Gossiping words will infuriate people as easily as the northerly winds bring the cold rain.
119. Proverbs 25:24 tn This proverb is identical with 21:9; see the notes there.
120. Proverbs 25:25 tn Heb “a weary [or, faint] soul” (so NASB, NIV); KJV, ASV, NRSV “a thirsty soul,” but “soul” here refers to the whole person.
121. Proverbs 25:25 sn The difficulty of getting news of any kind from a distant land made its reception all the more delightful when it was good (e.g., Gen 45:27; Prov 15:30).
122. Proverbs 25:26 tn The Niphal participle is from רָפַס (rafas), which means “to stamp; to tread; to foul by treading [or, by stamping].” BDB 952 s.v. defines it here as a “fountain befouled.” The picture is one of a spring of water where men and beasts gather and muddy it by their trampling in and out of it.
123. Proverbs 25:26 tn The Hophal participle from שָׁחַת (shakhat, “to ruin; to destroy; to corrupt”) provides a general description—the well has been “ruined” or “corrupted” (so ASV) and is therefore unusable.
124. Proverbs 25:26 tn The verb מָט (mat) means “to give way; to move.” This probably refers to the integrity of the righteous being lost—comparing it to moving [off course]. T. T. Perowne writes, “To see a righteous man moved from his steadfastness through fear or favour in the presence of the wicked is as disheartening as to find the stream turbid and defiled at which you were longing to quench your thirst” (Proverbs, 161). But the line may refer to the loss of social standing and position by the righteous due to the plots of the wicked—just as someone muddied the water, someone made the righteous slip from his place.
125. Proverbs 25:27 sn This is a figure of speech known as tapeinosis—a deliberate understatement to emphasize a worst-case scenario: “it is bad!”
126. Proverbs 25:27 tn Heb “and the investigation of their glory is not glory.” This line is difficult to understand but it forms an analogy to honey—glory, like honey, is good, but not to excess. The LXX rendered this, “it is proper to honor notable sayings.” A. A. MacIntosh suggests, “He who searches for glory will be distressed” (“A Note on Prov 25:27, ” VT 20 [1970]: 112-14). G. E. Bryce has “to search out difficult things is glorious” (“Another Wisdom ‘Book’ in Proverbs,” JBL 91 (1972): 145-47). R. C. Van Leeuwen suggests, “to seek difficult things is as glory” (“Proverbs 25:27 Once Again,” VT 36 [1986]: 105-14). The Hebrew is cryptic, but not unintelligible: “seeking their glory [is not] glory.” It is saying that seeking one’s own glory is dishonorable.
127. Proverbs 25:28 tn Heb “whose spirit lacks restraint” (ASV similar). A person whose spirit (רוּחַ, ruakh) “lacks restraint” is one who is given to outbursts of passion, who lacks self-control (cf. NIV, NRSV, CEV, NLT). This person has no natural defenses but reveals his true nature all the time. The proverb is stating that without self-control a person is vulnerable, like a city without defenses.
128. Proverbs 26:1 sn “Honor” in this passage probably means respect, external recognition of worth, accolades, advancement to high position, etc. All of these would be out of place with a fool; so the sage is warning against elevating or acclaiming those who are worthless. See also J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” VT 15 (1965): 271-79.
129. Proverbs 26:1 sn The first twelve verses of this chapter, Prov 26:1-12, are sometimes called “the Book of Fools” because they deal with the actions of fools.
130. Proverbs 26:2 tn Heb “causeless curse” (KJV similar) describes an undeserved curse (cf. NIV, NRSV). The Hebrew word translated “causeless” is the adverb from חָנַן (khanan); it means “without cause; gratuitous.”sn This proverb is saying that a curse that is uttered will be powerless if that curse is undeserved. It was commonly believed in the ancient world that blessings and curses had power in themselves, that once spoken they were effectual. But scripture makes it clear that the power of a blessing or a curse depends on the power of the one behind it (e.g., Num 22:38; 23:8). A curse would only take effect if the one who declared it had the authority to do so, and he would only do that if the curse was deserved.
131. Proverbs 26:2 tc The MT has the negative with the verb “to enter; to come” to mean “will not come” (לֹא תָבֹא, loʾ tavoʾ). This is interpreted to mean “will not come to rest” or “will not come home.” Some commentators have taken the Qere reading of לוֹ (lo) instead, and read it as “will come home to him.” This is also a little difficult, but it gives the idea that an undeserved curse will come [back] to him [who gave it]. Just as a bird will fly around and eventually come home, so will the undeserved curse return on the one who gave it. This is plausible, but there is no referent for the suffix, making it syntactically difficult.
132. Proverbs 26:3 sn A fool must be disciplined by force like an animal—there is no reasoning. The fool is as difficult to manage as the donkey or horse.
133. Proverbs 26:4 sn One should not answer a fool’s foolish questions in line with the fool’s mode of reasoning (J. H. Greenstone, Proverbs, 274).
134. Proverbs 26:4 sn The person who descends to the level of a fool to argue with him only looks like a fool as well.
135. Proverbs 26:5 tc The editors of BHS suggest that the preposition in v. 5 should be ב (bet) which looks similar to the כ (kaf) in v. 4 but has a different meaning. The result would be that v. 4 says “do not answer a fool in conformity with his folly,” while the v. 5 might read “answer a fool in opposition to his folly.” In a practical sense this would mean that v. 4 speaks of not answering a fool at the level of his folly, perhaps thereby giving it validity, while v. 5 speaks of responding to a fool in opposition to his folly. Yet a similar meaning may be arrived at by maintaining כ (kaf) in each verse but reading different nuances based on the second half of each verse.sn The apparent contradiction with the last verse has troubled commentators for some time. One approach is to assume the different proverbs apply in different settings. The Rabbis solved it by saying that v. 4 referred to secular things, but v. 5 referred to sacred or religious controversies. Another view is to ignore the fool in negligible issues, but to deal with the fool in significant matters, lest credence be given to what he says (W. G. Plaut, Proverbs, 266). Another approach is that the two proverbs present principles that must be held in tension at the same time. The second half of each verse advises, by reference to outcome, what is fitting or unsuited in making a response. (See B. Waltke, The Book of Proverbs [NICOT], 348-350.) Also consider the example of Paul, who talked like a “fool” to correct the foolish ideas of the Corinthians (2 Cor 11:16-17; 12:11).
136. Proverbs 26:5 tn Heb “in his own eyes” (so NAB, NASB, NIV).
137. Proverbs 26:6 sn Sending a messenger on a mission is like having another pair of feet. But if the messenger is a fool, this proverb says, not only does the sender not have an extra pair of feet—he cuts off the pair he has. It would not be simply that the message did not get through; it would get through incorrectly and be a setback! The other simile uses “violence,” a term for violent social wrongs and injustice. The metaphorical idea of “drinking” violence means suffering violence—it is one’s portion. So sending a fool on a mission will have injurious consequences.
138. Proverbs 26:6 tn The participle could be taken as the subject of the sentence: “the one who sends…cuts off…and drinks.”
139. Proverbs 26:6 sn The consequence is given in the first line and the cause in the second. It would be better not to send a message at all than to use a fool as messenger.
140. Proverbs 26:7 tn The line does not start with the comparative preposition כ(kaf) “like,” but the proverb clearly invites comparison between the two lines.
141. Proverbs 26:7 tn Heb “thighs dangle from the lame.” The verb is דַּלְיוּ (dalyu), from דָּלָה (dalah) or דָּלַל (dalal) biforms which mean “to hang down” and possibly by extension “to let down/lower/be low” and “to draw [water]” i.e., lowering a bucket into a well and drawing it up. We might imagine paralyzed legs either as “dangling” or “pulled up” to a stable position where a person sits, both indicating the uselessness of the legs—they are there but cannot be used. Since the verb must function in both halves of the verse, “dangling” is the most likely picture. Luther gave the verse a fanciful but memorable rendering: “Like dancing to a cripple, so is a proverb in the mouth of the fool.”
142. Proverbs 26:7 tn Because of the analogy within the verse, indicated in translation by supplying “like,” the conjunction vav has been translated “so.”
143. Proverbs 26:7 sn As C. H. Toy puts it, the fool is a “proverb-monger” (Proverbs [ICC], 474); he handles an aphorism about as well as a lame man can walk. The fool does not understand, has not implemented, and cannot explain the proverb. It is useless to him even though he repeats it.
144. Proverbs 26:7 tn The verb has been supplied from the first colon because of the convention of ellipsis and double duty (omitting a word in one line which is understood to apply from another line).
145. Proverbs 26:8 tn The translation “like tying a stone in a sling” seems to make the most sense, even though the word for “sling” occurs only here. sn The point is that only someone who does not know how a sling works would do such a stupid thing (R. N. Whybray, Proverbs [CBC], 152). So to honor a fool would be absurd; it would be counterproductive, for he would still be a fool.
146. Proverbs 26:9 tn The line does not start with the comparative preposition כ (kaf) “like,” but the proverb clearly invites comparison between the two lines.
147. Proverbs 26:9 sn The picture is one of seizing a thornbush and having the thorn pierce the hand (עָלָה בְיַד־, ʿalah v^eyad). A drunk does not know how to handle a thornbush because he cannot control his movements and so gets hurt (W. McKane, Proverbs [OTL], 599). C. H. Toy suggests that this rather means a half-crazy drunken man brandishing a stick (Proverbs [ICC], 475). In this regard cf. NLT “a thornbush brandished by a drunkard.”
148. Proverbs 26:9 tn Because of the analogy within the verse, indicated in translation by supplying “like,” the conjunction vav has been translated “so.”
149. Proverbs 26:9 tn The verb has been supplied from the first colon because of the convention of ellipsis and double duty (omitting a word in one line which is understood to apply from another line).
150. Proverbs 26:9 sn A fool can read or speak a proverb but will be intellectually and spiritually unable to handle it; he will misapply it or misuse it in some way. In doing so he will reveal more of his folly. It is painful to hear fools try to use proverbs.
151. Proverbs 26:10 tn The line does not start with the comparative preposition כ (kaf) “like,” but the proverb clearly invites comparison between the two lines.
152. Proverbs 26:10 tn Or “An archer is one who wounds anyone; And the employer of a fool is (particularly) the employer of those just passing by.” This translation understands the participles substantivally rather than verbally. In a battle, archers are not initially taking aim to hit an individual bull’s eye. They shoot as a group high in the air at the approaching enemy forces, who then find themselves in a hail of dangerous arrows. The individual archer is indiscriminate. When someone hires whoever is passing by, indiscriminately, that employer is more likely to end up with an incompetent or foolish employee. The words in the line have several possible meanings, making it difficult and often considered textually defective. The first line has רַב מְחוֹלֵל־כֹּל (rav m^ekholel kol). The first word, רַב (rav), can mean “archer,” “ master,” or “much.” The verb מְחוֹלֵל (m^ekholel) can mean “to wound” or “to bring forth.” The possibilities are: “a master performs [or, produces] all,” “a master injures all,” “an archer wounds all,” or “much produces all.” The line probably should be stating something negative, so the idea of an archer injuring or wounding people [at random] is preferable. An undisciplined hireling will have the same effect as an archer shooting at anything and everything (cf. NLT “an archer who shoots recklessly”).
153. Proverbs 26:10 tn Because of the analogy within the verse, indicated in translation by supplying “like,” the conjunction vav has been translated “so.”
154. Proverbs 26:10 tn The participle שֹׂכֵר (shokher) is rendered here according to its normal meaning “hires” or “pays wages to.” Other suggestions include “one who rewards a fool” (derived from the idea of wages) and “one who stops a fool” (from a similar word).
155. Proverbs 26:11 sn The simile is graphic and debasing (cf. 2 Peter 2:22).
156. Proverbs 26:11 sn The point is clear: Fools repeat their disgusting mistakes, or to put it another way, whenever we repeat our disgusting mistakes we are fools. The proverb is affirming that no matter how many times a fool is warned, he never learns.
157. Proverbs 26:12 tn Most translations render the verse as a question (“Have you seen…?” so KJV, NASB, NIV, ESV, Holman) while sometimes this construction is turned into a conditional sentence. But the Hebrew has a perfect verb form (רָאִיתָ; raʾita), expecting past time, without an interrogative or conditional marker. See the note at Prov 26:16.
158. Proverbs 26:12 tn Heb “in his own eyes” (so ESV, NASB, NIV).
159. Proverbs 26:12 sn Previous passages in the book of Proverbs all but deny the possibility of hope for the fool. So this proverb is saying there is absolutely no hope for the self-conceited person, and there might be a slight hope for the fool—he may yet figure out that he really is a fool.
160. Proverbs 26:13 sn The Book of Fools covered vv. 1-12. This marks the beginning of what may be called the Book of Sluggards (vv. 13-16). Cf. this verse with 22:13.
161. Proverbs 26:13 tn The verb אָמַר (ʾamar) can mean “to say” or “to think.” The proverb uses the Hebrew perfect form of the verb for the past tense, giving the reason the sluggard is still in the house rather than out working. It is an example of the sorts of excuses he has made.
162. Proverbs 26:13 tn Heb “in the broad plazas”; NAB, NASB “in the square.” This proverb makes the same point as 22:13, namely, that the sluggard uses absurd excuses to get out of work. D. Kidner notes that in this situation the sluggard has probably convinced himself that he is a realist and not a lazy person (Proverbs [TOTC], 163).
163. Proverbs 26:14 tn The comparative “like” is not in the Hebrew text, but is supplied from context in the translation.
164. Proverbs 26:14 sn The sluggard is too lazy to get out of bed—although he would probably rationalize this by saying that he is not at his best in the morning. The humor of the verse is based on an analogy with a door—it moves back and forth on its hinges but goes nowhere. Like the door to the wall, the sluggard is “hinged” to his bed (e.g., Prov 6:9-10; 24:33).
165. Proverbs 26:14 tn Because of the analogy within the verse, indicated in translation by supplying “like,” the conjunction vav has been translated “so.”
166. Proverbs 26:14 tn The term “turns” is not in the Hebrew text, but is supplied in the translation from the parallelism.
167. Proverbs 26:15 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 has 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.
168. Proverbs 26:15 tn The verb נִלְאָה (nilʾah) is a Niphal perfect of the root לָאָה (laʾah) “to be/grow weary.” The Niphal is typically reflexive, “to wear oneself out.” Since the sluggard has not worked, the choice of this verb sounds like a jest. Perhaps it should be understood that, for the sluggard, merely reaching to the bowl is such effort as to become (or feel) to weary to bring his hand back.
169. Proverbs 26:15 sn The proverb is stating that the sluggard is too lazy to eat; this is essentially the same point made in 19:24 (see the note there).
170. Proverbs 26:16 tn Heb “in his eyes.” The lazy person thinks that he has life all figured out and has chosen the wise course of action—but he is simply lazy. J. H. Greenstone says, for example, “Much anti-intellectualism may be traced to such rationalization for laziness” (Proverbs, 269).
171. Proverbs 26:16 tn The term means “taste; judgment.” The related verb means “to taste; to perceive,” that is, “to examine by tasting,” or examine by experiencing (e.g., Ps 34:9). Here the idea is expressed with the participle in construct, “those returners [of] good sense,” those who answer tastefully, with discretion. Cf. NIV “who (+ can NRSV) answer discreetly.”
172. Proverbs 26:17 tn The comparative “like” and the following “so” are not in the Hebrew text, but supplied from context in the translation. The Hebrew is a metaphor with the predicate first, rendered here as a simile to preserve the order.
173. Proverbs 26:17 tn Heb “grabs the ears of a dog. The word “wild” has been supplied in the translation to make clear that these were not domesticated pets. CEV, to accomplish the same point, has “a mad dog,” but there is no indication of that in context.sn Someone who did this ran a serious risk of injury or harm. Dogs were not domestic pets in the ancient Near East; they were scavengers that ran in packs like jackals.
174. Proverbs 26:17 tn The word מִתְעַבֵּר (mitʿabber) means “to put oneself in a fury” or “become furious” (BDB 720 s.v.). The Latin version apparently assumed the verb was עָרַב (ʿarav), for it has the sense of “meddle” (so also NAB, NASB, NIV, NRSV). However, the MT reading could easily fit the verse, referring to anyone passing by who gets furious over a fight that is not his.sn Perhaps the passerby who intrudes (likely not knowing all the facts of the matter) will become the target of both parties’ displeasure.
175. Proverbs 26:18 tn The term כְּמִתְלַהְלֵהַּ (k^emitlahleah) is the Hitpalpel participle of the quadriliteral verbal root לִהְלֵהַּ (lihleah), which means “to amaze; to startle” (BDB 529 s.v.). Here it functions as a substantive—the object of the preposition—and has the meaning of “madman” (cf. NRSV “maniac”). This is the only occurrence of the term.
176. Proverbs 26:18 tn Heb “arrows and death” (so KJV, NASB). This expression can be understood as a nominal hendiadys: “deadly arrows” (so NAB, NIV).
177. Proverbs 26:19 tn Heb “man.”
178. Proverbs 26:19 sn The subject of this proverb is not simply a deceiver, but one who does so out of jest, or at least who claims he was joking afterward. (The LXX adds that he says this “whenever he is discovered.”) The participle מְשַׂחֵק (m^esakheq) has the idea of “laughing, mocking”; in this context it might convey the idea of “kidding” or “joking.” The point is that such practical joking is immature and often dangerous. To the foolish deceiver it might all seem like fun, like sport, but it can destroy people. One cannot trifle with dangerous weapons, or put them in irresponsible hands; likewise one cannot trifle with human relationships. W. G. Plaut notes, “The only worthwhile humor is that which laughs with, not at others” (Proverbs, 270).
179. Proverbs 26:20 sn Gossip (that is, the one who goes around whispering and slandering) fuels contention just as wood fuels a fire. The point of the proverb is to prevent contention—if one takes away the cause, contention will cease (e.g., 18:8).
180. Proverbs 26:20 tn Heb “becomes silent.”
181. Proverbs 26:21 sn Heb “a man of contentions”; NCV, NRSV, NLT “a quarrelsome person.” The expression focuses on the person who is contentious by nature. His quarreling is like piling fuel on a fire that would otherwise go out. This kind of person not only starts strife, but keeps it going.
182. Proverbs 26:21 tn The Pilpel infinitive construct לְחַרְחַר (l^ekharkhar) from חָרַר (kharar, “to be hot; to be scorched; to burn”) means “to kindle; to cause to flare up.”
183. Proverbs 26:22 tn The proverb is identical to 18:8 (see notes there); it observes how appealing gossip is.
184. Proverbs 26:23 tn The traditional translation of “silver dross” (so KJV, ASV, NASB) never did make much sense because the parallel idea deals with hypocrisy—“fervent lips with an evil heart.” But silver dross would not be used over earthenware—instead it is discarded. Yet the MT clearly has “silver dross” (כֶּסֶף סִיגִים, kesef sigim). Ugaritic turned up a word spsg which means “glaze,” and this found a parallel in Hittite zapzaga[y]a. H. L. Ginsberg repointed the Hebrew text to k’sapsagim, “like glaze,” and this has been adopted by many commentators and recent English versions (e.g., NAB, NIV, NRSV, NLT). The final ם (mem) is then classified as enclitic. See, among others, K. L. Barker, “The Value of Ugaritic for Old Testament Studies,” BSac 133 (1976): 128-29.
185. Proverbs 26:23 tn The word translated “fervent” actually means “burning, glowing”; the LXX has “flattering lips” (as if from חָלַק [khalaq] rather than דָּלַק [dalaq]).
186. Proverbs 26:23 sn The analogy fits the second line very well. Glaze makes a vessel look beautiful and certainly different from the clay that it actually is. So is one who has evil intent (“heart”) but covers it with glowing speech.
187. Proverbs 26:24 tn The Niphal imperfect from נָכַר (nakhar) means “to act [or, treat] as a foreigner [or, stranger]; to misconstrue; to disguise.” The direct object (“it”) is not present in the Hebrew text but is implied. In this passage it means that the hater speaks what is “foreign” to his thought; in other words, he dissembles.
188. Proverbs 26:24 tn Or “places; puts; lays up” (cf. KJV, ASV, NASB).
189. Proverbs 26:24 tn Heb “within him” (so KJV, ASV) or “in his midst”; NAB “in his inmost being.” sn Hypocritical words may hide a wicked heart. The proverb makes an observation: One who in reality despises other people will often disguise that with what he says.
190. Proverbs 26:25 tn The particle כִּי (ki) is here interpreted with a temporal nuance. It is also possible that it could be read as concessive (so NIV, NLT “Though”).
191. Proverbs 26:25 tn The meaning of the rare Piel form of חָנַן (khanan) is “to make gracious; to make favorable.” The subject is קוֹלוֹ (qolo, “his voice”), a metonymy of cause for what he says. The idea is that what he says is very gracious in its content and its effect.
192. Proverbs 26:25 sn It may be that the placing of this proverb in this setting is designed to point out that the person speaking graciously is this wicked person who conceals an evil heart. Otherwise it may have in mind a person who has already proven untrustworthy but protests in order to conceal his plans. But even if that were not the connection, the proverb would still warn the disciple not to believe someone just because it sounded wonderful. It will take great discernment to know if there is sincerity behind the person’s words.
193. Proverbs 26:25 sn The number “seven” is used in scripture as the complete number. In this passage it is not intended to be literally seven; rather, the expression means that there is complete or total abomination in his heart. Cf. TEV “his heart is filled to the brim with hate.”
194. Proverbs 26:25 sn “Abomination” means something that is loathed. This is a description applied by the writer, for the hypocritical person would not refer to his plans this way.
195. Proverbs 26:26 tn The referent is apparently the individual of vv. 24-25.
196. Proverbs 26:26 tn The form תִּכַּסֶּה (tikkasseh) is the Hitpael imperfect (with assimilation); it is probably passive, meaning “is concealed,” although it could mean “conceals itself” (naturally). Since the proverb uses antithetical parallelism, an imperfect tense nuance of possibility (“may be concealed”) works well here (cf. NIV, NLT).
197. Proverbs 26:26 sn The Hebrew verb means “to uncover,” here in the sense of “to reveal; to make known; to expose.” The verse is promising that the evil the person has done will be exposed publicly. The common belief that righteousness will ultimately triumph informs this saying.
198. Proverbs 26:27 sn The verse is teaching talionic justice (“an eye for an eye,” etc.), and so the activities described should be interpreted as evil in their intent. “Digging a pit” would mean laying a trap for someone (the figure of speech would be a metonymy of cause for the effect of ruining someone, if an actual pit is being dug; the figure would be hypocatastasis if digging a pit is being compared to laying a trap, but no pit is being dug). Likewise, “rolling a stone” on someone means to destroy that individual.
199. Proverbs 26:28 tn Heb “the tongue of deception.” The subject matter of this proverb is deceptive speech. The “tongue of deception” (using a metonymy of cause with an attributive genitive) means that what is said is false. Likewise the “smooth mouth” means that what is said is smooth, flattering.
200. Proverbs 26:28 sn The verse makes it clear that only pain and ruin can come from deception. The statement that the lying tongue “hates those crushed by it” suggests that the sentiments of hatred help the deceiver justify what he says about people. The ruin that he brings is probably on other people, but it could also be taken to include his own ruin.