Chronological

Footnotes

1. Proverbs 22:1 tn Heb “a name.” The idea of the name being “good” is implied; it has the connotation here of a reputation (cf. TEV, CEV, NLT).
2. Proverbs 22:1 tn “To be chosen rather than” is a translation of the Niphal participle with the comparative degree taken into consideration. Cf. CEV “worth much more than.”
3. Proverbs 22:1 tn Heb “favor of goodness.” This is a somewhat difficult expression. Some English versions render the phrase “favor is better than silver or gold” (so NASB, NRSV) making it parallel to the first colon. But if “good” is retained as an attributive modifier, then it would mean one was well thought of, or one had engaging qualities (cf. ASV “loving favor; NLT “high esteem”). This fits with the idea of the reputation in the first colon, for a good name would bring with it the favor of others.
4. 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.
5. 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.
6. Proverbs 22:3 sn The contrast is between the “shrewd” (prudent) person and the “simpleton.” The shrewd person knows where the dangers and pitfalls are in life and so can avoid them; the naive person is unwary, untrained, and gullible, unable to survive the dangers of the world and blundering into them.
7. Proverbs 22:3 tn All the verbs in this verse are perfect forms, so past tense in English. They portray events that have happened as prototypical of what commonly happens.
8. Proverbs 22:3 tn Heb “evil,” a term that is broad enough to include (1) “sin” as well as (2) any form of “danger” (NIV, NCV, NRSV, NLT) or “trouble” (TEV, CEV). The second option is more likely what is meant here: The naive simpleton does not see the danger to be avoided and so suffers for it.
9. Proverbs 22:3 tc The Kethib is a Niphal imperfect, while the Qere is a Niphal perfect. The perfect form matches the rest of the verbs in the verse and is followed here.
10. Proverbs 22:3 tn The verb עָנַשׁ (ʿanash) means “to fine” specifically. In the Niphal stem it means “to be fined,” or more generally, “to be punished.” In this line the punishment is the consequence of blundering into trouble—they will pay for it.
11. Proverbs 22:4 tn The Hebrew term עֵקֶב (ʿeqev, “reward”) is related to the term meaning “heel”; it refers to the consequences or the reward that follows (akin to the English expression “on the heels of”).
12. Proverbs 22:4 tn “Humility” is used here in the religious sense of “piety”; it is appropriately joined with “the fear of the Lord.” Some commentators, however, make “the fear of the Lord” the first in the series of rewards for humility, but that arrangement is less likely here.
13. Proverbs 22:4 tn Heb “the fear of the Lord.” This is an objective genitive; the Lord is the object of the fear.
14. Proverbs 22:5 tc Because MT reading צִנִּים (tsinnim, “thorns”) does not make a very good match with “traps,” it has created some difficulty for interpreters. The word “thorns” may be obscure, but it is supported by the LXX (“prickly plants”) and an apparent cognate “thorns” in Num 33:55 and Josh 23:13. But some (including the editors of BHS) suggest changing it to צַמִּים (tsammim, “traps” changing a נ [nun] to a מ [mem]). But BDB 855 s.v. צַמִּים acknowledges that this word is a doubtful word, attested only a couple of times in Job (e.g., 18:9). W. McKane traces a development from the idea of צֵן (tsen, “basket; trap”) to support this change (Proverbs [OTL], 565). The present translation (like many other English versions) has retained “thorns,” even though the parallelism with “traps” is not very good; as the harder reading it is preferred. The variant readings have little textual or philological support, and simplify the line.sn “Thorns and snares” represent the dangers and threats to life. They would be implied comparisons (hypocatastasis): As a path strewn with thorns and traps, life for the wicked will be filled with dangers and difficulties.
15. Proverbs 22:6 tn The verb חָנַךְ (khanakh) means “to train up; to dedicate” (BDB 335 s.v.; HALOT 334 s.v. חנך). The verb is used elsewhere to refer to dedicating a house (Deut 20:5; 1 Kgs 8:63; 2 Chr 7:5). The related noun חֲנֻכָה (khanukhah) means “dedication; consecration” (BDB 335 s.v.; HALOT 334 s.v.), and is used in reference to the dedication or consecration of altars (Num 7:10; 2 Chr 7:9), the temple (Ps 30:1), and town walls (Neh 12:27). The related adjective חָנִיךְ (khanikh) describes “trained, tried, experienced” men (BDB 335 s.v.; Gen 14:14). In the related cognate languages the verb has similar meanings: Aramaic “to train,” Ethiopic “to initiate,” and Arabic IV “to learn; to make experienced” (HALOT 334 s.v.). This proverb pictures a child who is dedicated by parents to the Lord and morally trained to follow him. On the other hand, a popular expositional approach suggests that it means “to motivate.” This view is based on a cognate Arabic root II which (among many other things) refers to the practice of rubbing the palate of a newborn child with date juice or olive oil to motivate the child to suck. While this makes an interesting sermon illustration, it is highly unlikely that this concept was behind this Hebrew verb. The Arabic meaning is late and secondary—the Arabic term did not have this meaning until nearly a millennium after this proverb was written.
16. Proverbs 22:6 tn The term נַעַר (naʿar) is traditionally translated “child” here (so almost all English versions), but might mean “youth.” The noun can refer to a broad range of ages (see BDB 654-55 s.v.; HALOT 707 s.v.): infant (Exod 2:6), weaned child (1 Sam 1:24), young child (Jer 1:6), lad (Gen 22:12), adolescent (Gen 37:2), or young man of marriageable age (Gen 34:19). The context focuses on the child’s young, formative years. The Talmud says this would be up to the age of twenty-four.
17. Proverbs 22:6 tn The expression in Hebrew is עַל־פִּי דַּרְכּוֹ (ʿal pi darko), which can be rendered “according to his way”; NEB “Start a boy on the right road.” The expression “his way” is “the way he should go”; it reflects the point the book of Proverbs is making that there is a standard of life to which he must attain. Saadia, a Jewish scholar who lived a.d. 882-942, first suggested that this could mean the child should be trained according to his inclination or bent of mind. This may have some merit in practice, but it is not likely what the proverb had in mind. In the book of Proverbs there are only two ways that a person can go, the way of the wise or righteousness, and the way of the fool. One takes training, and the other does not. Ralbag, in fact, offered a satirical interpretation: “Train a child according to his evil inclinations (let him have his will) and he will continue in his evil way throughout life” (J. H. Greenstone, Proverbs, 234). C. H. Toy says the expression means “in accordance with the manner of life to which he is destined (Proverbs [ICC], 415). W. McKane says, “There is only one right way—the way of life—and the educational discipline which directs young men along this way is uniform” (Proverbs [OTL], 564). This phrase does not describe the concept perpetuated by a modern psychological interpretation of the verse: Train a child according to his personality trait.
18. Proverbs 22:6 sn The expected consequence of such training is that it will last throughout life. The sages were confident of the character-forming quality of their training. However, proverbs are not universal truths. One can anticipate positive results from careful child-training—but there may be an occasional exception.
19. 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.
20. 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).
21. Proverbs 22:8 sn The verse is making an implied comparison (a figure of speech known as hypocatastasis) between sowing and sinning. One who sins is like one who sows, for there will be a “harvest” or a return on the sin—trouble.
22. Proverbs 22:8 tc There is a variant reading in the LXX; instead of “the rod of his wrath” it reads “the punishment of his deeds.” C. H. Toy wishes to emend שֵׁבֶט (shevet) to שֶׁבֶר (shever), “the produce of his work” (Proverbs [ICC], 416). But the Hebrew text is not obscure, and שֶׁבֶר does not exactly mean “produce.” The expression “rod of his wrath” may not follow the imagery of 8a very closely, but it is nonetheless understandable. The “rod” is a symbol of power; “wrath” is a metonymy of cause indicating what wrath will do, and an objective genitive. The expression signifies that in reaping trouble for his sins this person will no longer be able to unleash his fury on others. The LXX adds: “A man who is cheerful and a giver God blesses” (e.g., 2 Cor 9:7).
23. Proverbs 22:9 tn Heb “good of eye.” This expression is an attributive genitive meaning “bountiful of eye” (cf. KJV, ASV “He that hath a bountiful eye”). This is the opposite of the “evil eye” which is covetous and wicked. The “eye” is a metonymy representing looking well to people’s needs. So this refers to the generous person (cf. NASB, NIV, NRSV, NLT).
24. Proverbs 22:9 tn The form יְבֹרָךְ (y^evorakh) is a Pual imperfect (here in pause) from בָּרַךְ (barakh); the word means “blessed” in the sense of “enriched,” implying there is a practical reward for being generous to the poor.
25. Proverbs 22:9 sn It is from his own food that he gives to the poor. Of the many observations that could be made, it is worth noting that in blessing this kind of person God is in fact providing for the poor, because out of his blessing he will surely continue to share more. Also, the blessing is not for those who take the resources of others and redistribute that to the poor.
26. Proverbs 22:10 sn This proverb, written in loose synonymous parallelism, instructs that the scorner should be removed because he causes strife. The “scorner” is לֵץ (lets), the one the book of Proverbs says cannot be changed with discipline or correction, but despises and disrupts anything that is morally or socially constructive.
27. Proverbs 22:10 tc The LXX freely adds “when he sits in council (ἐν συνεδρίῳ, en sunedriō), he insults everyone.” The MT does not suggest that the setting is in a court of law; so the LXX addition is highly unlikely.
28. Proverbs 22:11 sn The “heart” is a metonymy of subject; it represents the intentions and choices that are made. “Pure of heart” uses “heart” as a genitive of specification. The expression refers to someone who has honest and clear intentions.
29. Proverbs 22:11 tn Heb “grace of his lips” (so KJV, ASV). The “lips” are a metonymy of cause representing what is said; it also functions as a genitive of specification. sn This individual is gracious or kind in what he says; thus the verse is commending honest intentions and gracious words.
30. Proverbs 22:11 tn The syntax of the line is somewhat difficult, because “grace of his lips” seems to be intruding on the point of the verse with little explanation. Therefore the LXX rendered it “The Lord loves the pure in heart; all who are blameless in their ways are acceptable to him.” This has very little correspondence with the Hebrew; nevertheless commentators attempt to reconstruct the verse using it, and the NAB follows the first clause of the LXX here. Some have suggested taking “king” as the subject of the whole verse (“the king loves…”), but this is forced.
31. Proverbs 22:12 sn The “eyes of the Lord” is an anthropomorphic expression; the omniscience of God is the intended meaning. When scripture uses the “eyes” of the Lord, it usually means evaluation, superintending, or safeguarding.
32. Proverbs 22:12 tn The first verb is the Hebrew perfect form and the second is a preterite, successive actions in past time. The proverb presents something God has done as prototypical.
33. Proverbs 22:12 tn The common Hebrew word דַּעַת (daʿat), with the abstract meaning “knowledge, ability, insight,” is an awkward direct object for this subject and verb. The verb is used one other time with this object but the expression is different (Prov 5:2 “that your lips preserve knowledge,” that is, to say what is wise and not need words of regret). דַּעַת does occur in Prov 29:7 in parallelism to דִּין (din), a cause or legal claim, which suggests a technical use for דַּעַת, such as the facts of a case. HALOT (I, 229) follows D. W. Thomas (VTSupp 3, 285) in proposing a homonym for דַּעַת meaning “claim, right” based on an Arabic cognate. (See also D. W. Thomas “A Note on דַּעַת in Proverbs 22:12, ” JTS 14 [1963]: 93-94). The second half of the proverb supports the idea of ensuring that the truth comes out.
34. Proverbs 22:12 tn The participle בֹגֵד (voged) means “one who acts treacherously, a traitor;” cf. NASB “the treacherous man;” ESV “traitor;” NIV “unfaithful;” KJV “transgressor.” What treacherous people say is treachery, that which would distort or undermine a just cause.sn The proverb affirms that God in safeguarding true knowledge will frustrate deception from faithless people—what they say will not have its intended effect.
35. Proverbs 22:13 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.
36. Proverbs 22:13 sn The proverb humorously describes the sluggard as making ridiculous excuses for not working—he might be eaten by a lion (e.g., 26:13). It is possible that “lion” is figurative, intended to represent someone who is like a lion, but this detracts from the humor of the exaggeration.
37. Proverbs 22:13 tc The LXX changes the phrase to read “murderers in the street” to form a better parallelism, possibly because the verb רָצַח (ratsakh) is used only of humans, not wild animals. The NIV attempts to solve the problem by making the second line a separate claim by the sluggard: “or, ‘I will be murdered in the streets!’”
38. Proverbs 22:14 sn The word “mouth” is a metonymy of cause; it refers to the seductive speech of the strange woman (e.g., 2:16-22; and chs. 5, 7).
39. Proverbs 22:14 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.
40. Proverbs 22:14 sn The point of the metaphor is that what the adulteress says is like a deep pit. The pit is like the hunter’s snare; it is a trap that is difficult to escape. So to succumb to the adulteress—or to any other folly this represents—is to get oneself into a difficulty that has no easy escape.
41. Proverbs 22:14 tn Heb “the one who is cursed by the Lord” (cf. NASB). The construction uses the passive participle in construct with Yahweh. The “Lord” is genitive of agency after the passive form. The verb means “be indignant, express indignation.” So it is talking about one against whom the Lord is angry.
42. Proverbs 22:14 tn Heb “will fall there.” The “falling” could refer to the curse itself or to the result of the curse. sn The proverb is saying that the Lord will use the seductive, deceptive words of the adulteress to bring about the downfall of one who is inclined to such folly.
43. Proverbs 22:15 sn The passive participle is figurative (implied comparison with “binding”); it means that folly forms part of a child’s nature (J. H. Greenstone, Proverbs, 238).
44. Proverbs 22:15 tn The “heart of a child” (לֶב־נָעַר, lev naʿar) refers here to the natural inclination of a child to foolishness. The younger child is meant in this context, but the word can include youth. R. N. Whybray suggests that this idea might be described as a doctrine of “original folly” (Proverbs [CBC], 125). Cf. TEV “Children just naturally do silly, careless things.”
45. Proverbs 22:15 tn The word “rod” is a metonymy of adjunct; it represents physical chastening for direction or punishment, to suppress folly and develop potential. The genitive (“discipline”) may be taken as an attributive genitive (“a chastening rod”) or an objective genitive, (“a rod [= punishment] that brings about correction/discipline”).
46. Proverbs 22:16 tn Heb “oppressing the poor, it is gain; giving to the rich, it is loss.” The Hebrew is cryptic, but two sins are mentioned here that will be punished by poverty: extortion and bribery. Perhaps the proverb is simply saying it is easy to oppress the poor for gain, but it is a waste of money to try to buy or bribe a patron (D. Kidner, Proverbs [TOTC], 149).
47. Proverbs 22:17 sn A new collection of sayings begins here, forming the fourth section of the book of Proverbs. This collection is not like that of 1:1-9:18; here the introductory material is more personal than 1:1-7, and the style differs, showing great similarity to the Instruction of Amenemope in Egypt (especially the thirty precepts of the sages in 22:17-24:22). Verses 17-21 form the introduction, and then the sayings begin in v. 22. After the thirty sayings are given, there are further sayings in 24:23-34. There is much literature on this material: see W. K. Simpson, ed., Literature of Ancient Egypt; ANET 412-425; and A. Cody, “Notes on Proverbs 22:21 and 22:23b,” Bib 61 (1980): 418-26.
48. Proverbs 22:17 sn To “incline the ear” means to “listen carefully” (cf. NCV); the expression is metonymical in that the ear is the instrument for hearing. It is like telling someone to lean over to hear better.
49. Proverbs 22:17 tn Or “heart.” The term לֵב (lev) can refer to the “mind” or the “heart” and represent a person’s thinking, feeling, or will.
50. Proverbs 22:17 tn Heb “knowledge” (so KJV, NASB); in this context it refers to the knowledge that is spoken by the wise, hence “instruction.”
51. Proverbs 22:18 tn Or “when” (so NIV).
52. Proverbs 22:18 tn Heb “keep them,” referring to the words of the wise expressed in these sayings. The referent has been specified in the translation for clarity.
53. Proverbs 22:18 tn The term “and” does not appear in the Hebrew but is supplied in the translation.
54. Proverbs 22:18 sn If the teachings are preserved in the heart/mind of the disciple, then that individual will always be ready to speak what was retained.
55. Proverbs 22:19 tn The form לִהְיוֹת (lih^eyot, “to be”) is the infinitive construct indicating the purpose (or result) of the teaching (cf. NASB, NIV, NRSV).
56. Proverbs 22:19 tn The verb הוֹדַעְתִּי (hodaʿti; from יָדַע, yadaʿ) is a Hiphil perfect form. The Hiphil is factitive “to make know,” i.e., “to inform.” The Hebrew perfect should be understood either as perfective “I have informed you” or performative “I hereby inform you.” Either is appropriate for “today” since the thirty sayings it refers to have been written down (v. 20), but it appears to be part of introducing the sayings rather than a recap. However if the “thirty [sayings]” mentioned in v. 20 should be understood as the word “day before yesterday” then the perfective translation should be preferred.
57. Proverbs 22:20 tn Older English versions and a few more recent ones render this phrase as either “excellent things” following the Qere (so KJV, ASV, NASB, NKJV), “officers,” or “heretofore” [day before yesterday], following the Kethib. However (as in most recent English versions) the Qere should be rendered “thirty,” referring to the number in the collection (cf. NAB, NIV, NRSV, NLT).
58. Proverbs 22:20 tn The term “sayings” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity.
59. Proverbs 22:21 tn Heb “to cause you to know the truth of words of truth” (NASB similar).
60. Proverbs 22:21 tn Heb “to return true words”; NAB “a dependable report”; NIV “sound answers.”
61. Proverbs 22:22 tn Two negated jussives form the instruction here: אַל־תִּגְזָל (ʾal tigzal, “do not exploit”) and וְאַל־תְּדַכֵּא (veʾal t^edakkeʾ, “do not crush”). sn Robbing or oppressing the poor is easy because they are defenseless. But this makes the crime tempting as well as contemptible. What is envisioned may be in bounds legally (just) but out of bounds morally.
62. Proverbs 22:22 tn Heb “in the gate” (so KJV); NAB, NASB, NRSV “at the gate.” The “gate” of the city was the center of activity, the place of business as well as the place for settling legal disputes. The language of the next verse suggests a legal setting, so “court” is an appropriate translation here.
63. Proverbs 22:23 tn The construction uses the verb יָרִיב (yariv) with its cognate accusative. It can mean “to strive,” but here it probably means “to argue a case, plead a case” (cf. KJV, NASB, NIV, NRSV). How the Lord will do this is not specified—either through righteous people or by direct intervention.
64. Proverbs 22:23 tn The expression “rob the life” occurs only here. Possibly it means to kill (similar to “seek the life [of someone]”) or perhaps “to take away vitality” by some means.
65. Proverbs 22:23 tn The verb קָבַע (qavaʿ, “to rob; to spoil; to plunder”) is used here in both places to reflect the principle of talionic justice. What the oppressors did to the poor will be turned back on them by the Lord.
66. Proverbs 22:24 tn Heb “possessor of anger.” This expression is an idiom for “wrathful person” or “an angry person” (cf. NAB “a hotheaded man”; NLT “short-tempered people”). These are people characterized by anger, meaning the anger is not a rare occurrence with them.
67. Proverbs 22:25 tn The verb פֶּן־תֶּאֱלַף (pen teʾelaf) is translated “lest you learn.” The idea is more precisely “become familiar with his ways.” The construction indicates that if one associates with such people he will become like them (cf. TEV “you might learn their habits”).
68. Proverbs 22:25 sn The warning in this proverb is to avoid associating with a hothead because his influence could be fatal (a similar idea is found in the Instruction of Amenemope, chap. 9, 11:13-14 [ANET 423]).
69. Proverbs 22:27 tn The “bed” may be a metonymy of adjunct, meaning the garment that covers the bed (e.g., Exod 22:26). At any rate, it represents the individual’s last possession (like the English expression “the shirt off his back”).
70. Proverbs 22:27 tn Heb “If you cannot pay, why should he take the bed from under you?” This rhetorical question is used to affirm the statement. The rhetorical interrogative לָמָּה (lammah, “why?”) appears in MT but not in the ancient versions; it may be in the Hebrew text by dittography.
71. Proverbs 22:27 sn The third saying deals with rash vows: If people foolishly pledge what they have, they could lose everything (e.g., 6:1-5; 11:15; 17:18; 20:16; there is no Egyptian parallel).
72. Proverbs 22:28 sn Moving a boundary stone was (and still is) a major problem. The boundaries that were established by the forefathers were to be preserved, but no law would stop such violations if people lacked integrity (e.g., Deut 19:14; 27:17; 1 Kgs 21:16-19). Boundaries in Israel were sacred because God owned the land and he apportioned the property to the tribes. To extend one’s property illegally by moving a neighbor’s boundary marker was a violation of covenant and oath. Of course, disputes could arise when both sides claim their ancestors established a boundary.
73. Proverbs 22:28 tn Heb “your fathers” (so NAB, NASB).sn The fourth saying deals with respect for property that belongs to other people (cf. Instruction of Amenemope, chap. 6, 7:12-13 [ANET 422]).
74. Proverbs 22:29 tn Most translations render the verse as a question (“do you see…?”, so NIV, NASB, RSV, ESV) or as a condition (“if you…, so CEV), but the Hebrew has a perfect verb form (חָזִיתָ, khazita) 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.
75. Proverbs 22:29 sn The word translated “skilled” is general enough to apply to any craft, but it may refer to a scribe or an official (R. N. Whybray, Proverbs [CBC], 134).
76. Proverbs 22:29 tn The verb form used twice here is יִתְיַצֵּב (yityatsev), the Hitpael imperfect of יָצַב (yatsav), which means “to set or station oneself; to take one’s stand” in this stem. With the form לִפְנֵי (lifne) it means “to present oneself before” someone; so here it has the idea of serving as a courtier in the presence of a king.
77. Proverbs 22:29 sn The fifth saying affirms that true skill earns recognition and advancement (cf. Instruction of Amenemope, chap. 30, 27:16-17 [ANET 424]).
78. Proverbs 23:1 tn The construction uses the imperfect tense of instruction with the infinitive absolute to emphasize the careful discernment required on such occasions. Cf. NIV “note well”; NLT “pay attention.”
79. Proverbs 23:1 tn Or “who,” referring to the ruler (so ASV, NAB, TEV).
80. Proverbs 23:2 sn The expression “put a knife to your throat” is an idiom that means “curb your appetite” or “control yourself” (cf. TEV). The instruction was from a time when people dealt with all-powerful tyrants. To enter the presence of such a person and indulge one’s appetites would be to take a very high risk.
81. Proverbs 23:2 tn Heb “an owner of appetite.” The idiom בַּעַל נֶפֶשׁ (baʿal nefesh) refers to someone who possesses a large appetite (cf. NAB “a ravenous appetite”). A person with a big appetite is in danger of taking liberties when invited to court.
82. Proverbs 23:3 tn Heb “his”; the referent (the ruler mentioned in v. 1) has been specified in the translation for clarity.
83. Proverbs 23:3 sn The final line gives the causal clause: The impressive feast is not what it appears to be; the king is not doing you a favor, but rather wants something from you or is observing you (K&D 17:104); cf. TEV “he may be trying to trick you.”
84. Proverbs 23:3 sn Verses 1-3 form the sixth saying about being cautious before rulers (cf. Instruction of Amememope, chap. 23, 23:13-18). One should not get too familiar with rulers, for they always have ulterior motives. The Mishnah cites Gamaliel as warning that a ruler only draws someone into his court for his purpose, but in their day of trouble he will not be there to help them (m. Avot 2:3).
85. 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”).
86. 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.
87. 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.
88. Proverbs 23:6 tn Heb “an evil eye.” This is the opposite of the “good eye” which meant the generous man. The “evil eye” refers to a person who is out to get everything for himself (cf. NASB, NCV, CEV “selfish”). He is ill-mannered and inhospitable (e.g., Prov 28:22). He is up to no good—even though he may appear to be a host.
89. Proverbs 23:7 tc The line is difficult; multiple options are possible. As vocalized, the Hebrew says “For, as he has calculated in his soul, so he is.” As it appears in the MT, the line appears to mean that the miser is the kind of person who has calculated the cost of everything in his mind as he offers the food. The LXX has: “Eating and drinking with him is as if one should swallow a hair; do not introduce him to your company nor eat bread with him.” A somewhat free rendering is common in the LXX of Proverbs, but we can infer a Hebrew text which says “For, like a hair in his throat, so he is.” The issue revolves around the letters שער (shin/sin, ʿayin, and resh). The MT reads שָׁעַר (shaʿar) “to calculate” while the LXX has read שֵׂעָר (seʿar) “hair.” The choice here affects which meaning of נֶפֶשׁ (nefesh) “soul, throat, breath, life, desire” that translators apply. However verbs of thinking typically relate to the mind (לֵבָב/לֵב; levav/lev, also translated “heart”) and not to the נֶפֶשׁ. The consonants could also be vocalized as שֹׁעָר (shoʿar) “something rotten [in one’s throat]” or שַׁעַר (shaʿar) “a gate [in one’s throat].” The readings taking נֶפֶשׁ to mean “throat” would picture an irritating experience. The Instruction of Amenemope uses “blocking the throat” in a similar saying (chapt. 11, 14:7 [ANET 423]). Most translations follow the MT, while the NRSV accepts the reading “hair.”
90. Proverbs 23:7 tn The phrase “the cost” does not appear in the Hebrew but is implied by the verb; it is supplied in the translation for the sake of clarity.
91. Proverbs 23:7 tn Heb “soul.”
92. Proverbs 23:8 sn Eating and drinking with a selfish miser would be irritating and disgusting. The line is hyperbolic; the whole experience turns the stomach.
93. Proverbs 23:8 tn Or “your compliments” (so NASB, NIV); cf. TEV “your flattery.”sn This is the eighth saying; it claims that it would be a mistake to accept hospitality from a stingy person. He is always thinking about the cost, his heart is not in it, and any attempt at pleasant conversation will be lost.
94. Proverbs 23:9 sn The mention of “the ears” emphasizes the concerted effort to get the person’s undivided attention. However, a fool rejects instruction and discipline.
95. Proverbs 23:9 sn Saying number nine indicates that wisdom is wasted on a fool. The literature of Egypt has no specific parallel to this one.
96. Proverbs 23:10 tn Or “encroach on” (NIV, NRSV); Heb “go into.”
97. Proverbs 23:11 tn The participle גֹּאֵל (goʾel) describes a “kinsman redeemer.” Some English versions explicitly cite “God” (e.g., NCV, CEV) or “the Lord” (e.g. TEV). sn The Hebrew term describes a “kinsman-redeemer.” That individual would be a rich or powerful relative who can protect the family; he does this by paying off the debts of a poor relative, buying up the property of a relative who sells himself into slavery, marrying the widow of a deceased relative to keep the inheritance in the family, or taking vengeance on someone who harms a relative, that vengeance often resulting in delivering (“redeeming”) the relative from bondage. If there was no human “kinsman redeemer,” then the defenseless had to rely on God to perform these actions (e.g., Gen 48:16; Exod 6:6; Job 19:25; Isa 41-63). In the prophetic literature God is presented as the Redeemer in that he takes vengeance on the enemies (the Babylonians) to deliverer his people (kin). In this proverb the Lord is probably the Protector of these people who will champion their cause and set things right.
98. Proverbs 23:11 sn This is the tenth saying; once again there is a warning not to encroach on other people’s rights and property, especially the defenseless (see v. 10; 22:22-23, 28).
99. Proverbs 23:12 tn Heb “bring.” The Hiphil imperative “come; enter” means “to apply the heart,” to use the heart or mind in the process. The same would be true in the second half: “to bring the ears” would mean to listen very carefully. Cf. TEV “Pay attention.”
100. Proverbs 23:14 tn Or “punish” (NIV). The syntax of these two lines suggests a conditional clause (cf. NCV, NRSV).
101. Proverbs 23:14 tn Heb “his soul.” The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.
102. Proverbs 23:14 tn The term שְׁאוֹל (sh^eʾol, “Sheol”) in this context probably means “death” (so NIV, NCV, NLT) and not the realm of the departed (wicked) spirits (cf. NAB “the nether world”). In the wisdom of other lands, Ahiqar 6:82 says, “If I strike you, my son, you will not die.” The idea is that discipline helps the child to a full life; if the child dies prematurely, it would be more than likely a consequence of not being trained by discipline. In the book of Proverbs the “death” mentioned here could be social as well as physical.
103. Proverbs 23:15 tn Heb “my son,” although the context does not limit this exhortation to male children.
104. Proverbs 23:16 tn Heb “my kidneys”; in biblical Hebrew the term was used for the innermost being, the soul, the central location of the passions. Cf. NASB, NIV “my inmost being.”
105. Proverbs 23:16 sn This twelfth saying simply observes that children bring joy to their parents when they demonstrate wisdom. The quatrain is arranged in a chiastic structure (AB:B'A'): The first line (A) speaks of wisdom in the child, and it is paired with the last line (A') which speaks of the child’s saying what is right. In between these brackets are two lines (B and B') concerning joy to the parent.
106. Proverbs 23:17 tn The verb in this line is אַל־יְקַנֵּא (ʾal y^eqanneʾ), the Piel jussive negated. The verb means “to be jealous, to be zealous”; it describes passionate intensity for something. In English, if the object is illegitimate, it is called “envy”; if it is correct, it is called “zeal.” Here the warning is not to envy the sinners. The second colon could use the verb in the positive sense to mean “but rather let your passion burn for the fear of the Lord.”
107. Proverbs 23:17 tn Heb “the fear of the Lord.” This expression features an objective genitive: “fearing the Lord.”
108. Proverbs 23:18 tn Heb “end” (so KJV); ASV “a reward.”
109. Proverbs 23:18 sn The saying is an understatement; far from being cut off, the “hope” will be realized in the end. So this saying, the thirteenth, advises people to be zealous for the fear of the Lord, their religion, rather than for anything that sinners have to offer.
110. Proverbs 23:19 tn Heb “my son,” but the immediate context does not limit this to male children.
111. Proverbs 23:20 tn Heb “do not be among,” but in the sense of “associate with” (TEV); “join” (NIV); “consort…with” (NAB).
112. Proverbs 23:20 tn The verb סָבָא (savaʾ) means “to imbibe; to drink largely.” The participial construction here, סֹבְאֵי־יַיִן (sov^eʾe yayin), describes “drunkards” (cf. NLT) which is somewhat stronger than saying it refers to “people who drink too much” (cf. NIV, TEV).
113. Proverbs 23:20 tn The verb זָלַל (zalal) means “to be light; to be worthless; to make light of.” Making light of something came to mean “to be lavish with; to squander,” especially with regard to food. So it describes “gluttons” primarily, but in the expression there is also room for the person who wastes a lot of food as well.
114. Proverbs 23:21 tn Here “drowsiness” is a metonymy of effect or adjunct, put for the drunkenness and gluttony that causes it. So all of it, the drunkenness and the drowsiness that comes from it, brings on the ruin (cf. CEV “you will end up poor”). Likewise, “rags” is a metonymy of adjunct, associated with the poverty brought on by a dissolute lifestyle.
115. Proverbs 23:21 sn This is the fourteenth saying, warning about poor associations. Drunkenness and gluttony represent the epitome of the lack of discipline. In the Mishnah they are used to measure a stubborn and rebellious son (m. Sanhedrin 8). W. G. Plaut notes that excessive drinking and eating are usually symptoms of deeper problems; we usually focus more on the drinking because it is dangerous to others (Proverbs, 241-42).
116. Proverbs 23:23 tn Heb “buy” (so KJV, NASB, NIV, NLT); CEV “Invest in truth.”sn The sixteenth saying is an instruction to buy/acquire the kind of life that pleases God and brings joy to parents. “Getting truth” would mean getting training in the truth, and getting wisdom and understanding would mean developing the perception and practical knowledge of the truth.
117. Proverbs 23:24 tc The Qere reading has the imperfect יָגִיל (yagil) with the cognate accusative גִּיל (gil) which intensifies the meaning and the specific future of this verb.
118. Proverbs 23:24 tn The term “child” is supplied for the masculine singular adjective here.
119. Proverbs 23:25 tn The form תָגֵל (tagel) is clearly a short form and therefore a jussive (“may she…rejoice”); if this second verb is a jussive, then the parallel יִשְׂמַח (yismakh) should be a jussive also (“may your father and your mother have joy”).
120. Proverbs 23:26 tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes.
121. Proverbs 23:27 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
122. Proverbs 23:27 tn Heb “foreign woman” (so ASV). The term נָכְרִיָּה (nokhriyyah, “foreign woman”) often refers to a prostitute (e.g., Prov 2:6; 5:20; 6:24; 7:5). While not all foreign women in Israel were prostitutes, their prospects for economic survival were meager and many turned to prostitution to earn a living. Some English versions see this term referring to an adulteress as opposed to a prostitute (cf. NAB, NASB, NIV, NRSV, NLT).
123. Proverbs 23:27 tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.
124. Proverbs 23:27 sn In either case, whether a prostitute or an adulteress wife is involved, the danger is the same. The metaphors of a “deep pit” and a “narrow well” describe this sin as one that is a trap from which there is no escape. The “pit” is a gateway to Sheol, and those who enter are as good as dead, whether socially or through punishment physically.
125. Proverbs 23:28 tn The noun חֶתֶף (khetef) is defined by BDB 369 s.v. as “prey,” while HALOT 365 s.v. defines it as “robber.” This is the only occurrence of the word in the OT, but HALOT also cites two uses in Ben Sirah. The related verb (חָתַף, khataf) means “to snatch away” according to both dictionaries (BDB 368-69 s.v.; HALOT 365 s.v.), while the cognates assembled by HALOT have a different nuance: Akkadian “to slaughter,” Syriac “to break to pieces,” and an Arabic noun meaning “death.” Like the noun, the verb only occurs once in the OT, Job 9:12. In this passage the noun could have either a passive sense (what is seized = prey), or an active sense (the one who seizes = a robber, bandit). The traditional rendering is “prey” (KJV); most modern English versions have the active sense (“robber” or similar; cf. NIV “like a bandit”). Since the prepositional phrase (the simile) is modifying the woman, the active sense works better in the translation.
126. Proverbs 23:28 tn The verb בָּגַד (bagad), here a participle, means “to act treacherously, with duplicity, or to betray.” Such a woman induces men to prove unfaithful to their wives and to the law of God. Dahood repoints it as בְּגָדִים (b^egadim, “garments”), saying that she collects garments in pledge for her service (M. Dahood, “To Pawn One’s Cloak,” Bib 42 [1961]: 359-66). But that is far-fetched; it might have happened on occasion, but as a common custom it is unlikely. Besides that, the text in the MT makes perfectly good sense without such a change.
127. Proverbs 23:28 sn Verses 26-28 comprise the seventeenth saying; it warns the young person to follow the instructions about temptations because there are plenty of temptresses lurking about.
128. Proverbs 23:29 sn The eighteenth saying is about excessive drinking. The style changes here as the sage breaks into a vivid use of the imagination. It begins with a riddle describing the effects of drunkenness (v. 29) and gives the answer in v. 30; instructions follow in v. 31, with the consequences described in v. 32; the direct address continues in vv. 33 and 34; and the whole subject is concluded with the drunkard’s own words in v. 35 (M. E. Andrews, “Variety of Expression in Proverbs 23:29-35, ” VT 28 [1978]: 102-3).
129. Proverbs 23:29 sn The Hebrew word translated “dullness” describes darkness or dullness of the eyes due to intoxication, perhaps “redness” (so KJV, NASB, NRSV); NIV, NCV, NLT “bloodshot eyes.” NAB understands the situation differently: “black eyes.”
130. Proverbs 23:30 sn The answer to the question posed in v. 29 is obviously one who drinks too much, which this verse uses metonymies to point out. Lingering over wine is an adjunct of drinking more wine; and seeking mixed wine obviously means with the effect or the purpose of drinking it.
131. Proverbs 23:31 tn Heb “its eye gives.” With CEV’s “bubbling up in the glass” one might think champagne was in view.
132. Proverbs 23:31 tn The expression is difficult. The imagery has some similarity to Song 7:9, although the parallel is not exact. The verb is the Hitpael imperfect of הָלַךְ (halakh); and the prepositional phrase uses the word “upright; equity; pleasing,” from יָשָׁר (yashar). KJV has “when it moveth itself aright”; much more helpful is ASV “when it goeth down smoothly.” Most recent English versions are similar to ASV. The phrase obviously refers to the pleasing nature of wine.
133. Proverbs 23:32 tn Heb “its end”; NASB “At the last”; TEV (interpretively) “The next morning.”
134. Proverbs 23:33 tn The feminine plural of זָר (zar, “strange things”) refers to the trouble one has in seeing and speaking when drunk.
135. Proverbs 23:34 tn Heb “heart.” The idiom here means “middle”; KJV “in the midst.”
136. Proverbs 23:34 sn The point of these similes is to compare being drunk with being seasick. One who tries to sleep when at sea, or even worse, when up on the ropes of the mast, will be tossed back and forth.
137. Proverbs 23:35 tn The phrase “You will say” is supplied in the translation to make it clear that the drunkard is now speaking.
138. Proverbs 23:35 sn The line describes how one who is intoxicated does not feel the pain, even though beaten by others. He does not even remember it.
139. Proverbs 23:35 tn The last line has only “I will add I will seek it again.” The use of אוֹסִיף (ʾosif) signals a verbal hendiadys with the next verb: “I will again seek it.” In this context the suffix on the verb refers to the wine—the drunkard wants to go and get another drink.
140. Proverbs 24:1 tn Heb “evil men,” although the context indicates a generic sense.
141. 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.
142. 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).
143. Proverbs 24:3 tn The preposition ב (bet, “by; through”) in these two lines indicates means.
144. 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).
145. 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.”
146. Proverbs 24:5 tn The expression בַּעוֹז (baʿoz) employs a beth essentiae, meaning he “is strong,” not “in strength.”
147. 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.
148. 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.
149. 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.”
150. 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.
151. 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).
152. 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).
153. 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.
154. 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).
155. 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.”
156. 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.
157. 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.
158. 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.
159. Proverbs 24:12 tn Heb “weighs” (so NASB, NIV, NRSV) meaning “tests” or “evaluates.”
160. 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.”
161. 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.
162. 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.
163. 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).
164. Proverbs 24:14 tn The phrase “is sweet” is supplied in the translation as a clarification.
165. Proverbs 24:14 tn The term “it” is supplied in the translation.
166. 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).
167. 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”).
168. 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.
169. 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).
170. 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.
171. 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.
172. 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.
173. Proverbs 24:18 tn Heb “and [it is] evil in his eyes.”
174. 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.
175. Proverbs 24:20 tn Heb “there is no end [i.e., future] for the evil.”
176. 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.
177. 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.
178. 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.
179. 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.
180. Proverbs 24:22 tn Heb “will rise” (so NASB).
181. 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.
182. Proverbs 24:23 tn Heb “to recognize faces”; KJV, ASV “to have respect of persons”; NLT “to show favoritism.”
183. 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!”
184. 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.
185. Proverbs 24:24 tn Or “righteous”; the same Hebrew word may be translated either “innocent” or “righteous” depending on the context.
186. 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).
187. 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.
188. 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.
189. 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.
190. 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).
191. 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”).
192. Proverbs 24:27 tn The perfect tense with vav following the imperatives takes on the force of an imperative here.
193. 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).
194. 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.
195. 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.
196. 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.
197. 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).
198. 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.
199. 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.
200. Proverbs 24:31 tn Heb “its face” (so KJV, ASV).
201. 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.
202. 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.
203. 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.
204. 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.
205. 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.
206. 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.