translation_id: net-engnet

book_id: PRO

label: NET study note

text: The setting is in the ancient world where a servant rarely advanced beyond his or her station in life. But there are notable exceptions (e.g., Gen 15:3 where the possibility is mentioned, 1 Chr 2:35 where it changed through marriage, and 2 Sam 16:1-4; 19:24-30 , with the story of Ziba the servant of Mephibosheth). This proverb focuses on a servant who is wise, one who uses all his abilities effectively – a Joseph figure.


text: The parallelism indicates that “ruling over” and “sharing in the inheritance” means that the disgraceful son will be disinherited.


text: The noun מַצְרֵף ( matsref ) means “a place or instrument for refining” (cf. ASV, NASB “the refining pot”). The related verb, which means “to melt, refine, smelt,” is used in scripture literally for refining and figuratively for the Lord ’s purifying and cleansing and testing people.


text: The term כּוּר ( cur ) describes a “furnace” or “smelting pot.” It can be used figuratively for the beneficial side of affliction ( Isa 48:10 ).


text: The participle בֹּחֵן ( bokhen , “tests”) in this emblematic parallelism takes on the connotations of the crucible and the furnace. When the Lord “tests” human hearts, the test, whatever form it takes, is designed to improve the value of the one being tested. Evil and folly will be removed when such testing takes place.


text: Wicked, self-serving people find destructive speech appealing. They should be rebuked and not tolerated ( Lev 19:17 ).


text: The parallelism helps define the subject matter: The one who “mocks the poor” (NAB, NASB, NIV) is probably one who “rejoices [NIV gloats] over disaster.” The poverty is hereby explained as a disaster that came to some. The topic of the parable is the person who mocks others by making fun of their misfortune.


text: The Hebrew word translated “insults” ( חֵרֵף , kheref ) means “reproach; taunt” (as with a cutting taunt); it describes words that show contempt for or insult God. The idea of reproaching the Creator may be mistaking and blaming God’s providential control of the world (C. H. Toy, Proverbs [ICC], 337). W. G. Plaut, however, suggests that mocking the poor means holding up their poverty as a personal failure and thus offending their dignity and their divine nature ( Proverbs , 187).


text: The metaphor signifies that grandchildren are like a crown, that is, they are the “crowning glory” of life. The proverb comes from a culture that places great importance on the family in society and that values its heritage.


text: The “fool” proper, described by the term נָבָל ( naval ), occurs only here, in v. 21 , and in 30:22 in the book. It describes someone who is godless and immoral in an overbearing way (e.g., 1 Sam 25:25 ; Ps 14:1 ). A fool should restrain his words lest his foolishness spew out.


text: This “ruler” (KJV, NASB “prince”; NAB “noble”) is a gentleman with a code of honor, to whom truthfulness is second nature (W. McKane, Proverbs [OTL], 507). The word describes one as “inclined, generous, noble” (BDB 622 s.v. נָדִיב ). It is cognate to the word for the “free will offering.” So for such a noble person lies are not suited. The argument is from the lesser to the greater – if fools shouldn’t speak lofty things, then honorable people should not lie (or, lofty people should not speak base things).


text: As C. H. Toy points out, the sage is merely affirming a point without making a comment – those who use bribery meet with widespread success ( Proverbs [ICC], 341). This does not amount to an endorsement of bribery.


text: The participle מְבַקֵּשׁ ( mÿvaqesh ) means “seeks” in the sense of seeking to secure or procure or promote love. There can be no friendship without such understanding and discretion.


text: W. G. Plaut notes that harping on the past has destroyed many friendships and marriages ( Proverbs , 188). W. McKane observes that this line refers to the person who breaks up friendships by his scandalous gossip, even if it is done with a kind of zeal for the welfare of the community, for it will destroy love and trust ( Proverbs [OTL], 508-9).


text: The proverb is set up in a cause and effect relationship. The cause is that evil people seek rebellion. The term מְרִי ( mÿri ) means “rebellion.” It is related to the verb מָרָה ( marah , “to be contentious; to be rebellious; to be refractory”). BDB 598 s.v. מְרִי translates the line “a rebellious man seeketh only evil” (so NASB).


text: Those bent on rebellion will meet with retribution. The messenger could very well be a merciless messenger from the king; but the expression could also figuratively describe something God sends – storms, pestilence, or any other misfortune.


text: The human, who is supposed to be rational and intelligent, in such folly becomes more dangerous than the beast that in this case acts with good reason. As R. L. Alden comments, “Consider meeting a fool with a knife, or gun, or even behind the wheel of a car” ( Proverbs , 134). See also E. Loewenstamm, “Remarks on Proverbs 17:12 and 20:27 ,” VT 37 (1967): 221-24. For a slightly different nuance cf. TEV “some fool busy with a stupid project.”


text: The proverb does not explain whether God will turn evil back on him directly or whether people will begin to treat him as he treated others.


text: The sense seems to be “What good is money” since what the fool needs cannot be bought? The verse is a rhetorical question stating that money would be wasted on a fool.


text: The verse uses synonymous parallelism, so “friend” and “relative” are equated. Others, however, will take the verse with antithetical parallelism: W. G. Plaut argues that friendship is a spiritual relationship whereas a brother’s ties are based on a blood relationship – often adversity is the only thing that brings brothers together ( Proverbs , 189).


text: It is foolish to pledge security for someone’s loans (e.g., Prov 6:1-5 ).


text: Here the Hebrew terms כְּסִיל ( kÿsil ) and נָבָל ( naval ) are paired. The first one, which occurs about fifty times in the book, refers to a dullard, whether it be in spiritual, intellectual, or moral matters. The second word, rare in the book, primarily focuses on religious folly – it refers to the practical atheist, the one who lives as if there is no God.


text: Parents of fools, who had hoped for children who would be a credit to the family, find only bitter disappointment (cf. TEV “nothing but sadness and sorrow”).


text: Heb “a heart of rejoicing”; KJV “a merry heart”; NAB, NASB “a joyful heart.” This attributive genitive refers to the mind or psyche. A happy and healthy outlook on life brings healing.


text: The “crushed spirit” refers to one who is depressed (cf. NAB “a depressed spirit”). “Crushed” is figurative (an implied comparison) for the idea that one’s psyche or will to go on is beaten down by circumstances.


text: The “bones” figuratively represent the whole body encased in a boney framework (metonymy of subject). “Fat bones” in scripture means a healthy body ( 3:8; 15:30; 16:24 ), but “dried up” bones signify unhealthiness and lifelessness (cf. Ezek 37:1-4 ).


text: The fact that the “gift” is given secretly ( Heb “from the bosom” [ מֵחֵיק , mekheq ]; so NASB) indicates that it was not proper. Cf. NRSV “a concealed bribe”; TEV, CEV, NLT “secret bribes.”


text: To say that “the eyes of the fool run to the ends of the earth” means that he has no power to concentrate and cannot focus his attention on anything. The language is hyperbolic. Cf. NCV “the mind of a fool wanders everywhere.”


text: The Hebrew noun means “vexation, anger, grief.”


text: The participle חוֹשֵׂךְ ( khosekh ) means “withholds; restrains; refrains; spares; holds in check,” etc. One who has knowledge speaks carefully.