translation_id: net-engnet

book_id: PRO

label: NET translator note

text: The verb בָּטַח ( batakh ) means “to trust; to be secure; to be confident.” Cf. KJV, NASB, NIV, NRSV, NLT “bold.” sn The righteous, who seek to find favor with God and man, have a clear conscience and do not need to look over their shoulders for avengers or law enforcers. Their position is one of confidence, so that they do not flee.


text: Heb “many are its princes” (so NASB). sn In such a chaotic time there will be many rulers, either simultaneously or in a rapid sequence. The times of the judges or the days of the northern kings of Israel provide examples.


text: Heb “a man who understands [and] knows”; NRSV “an intelligent ruler”; NLT “wise and knowledgeable leaders.”


label: NET textual note

text: The LXX reads (probably from a different underlying Hebrew text): “It is the fault of a violent man that quarrels start, but they are settled by a man of discernment.” For a survey of suggestions, see C. H. Toy, Proverbs (ICC), 495, and W. McKane, Proverbs (OTL), 630. tn This last line is difficult. The MT has כֵּן יַאֲרִיךְ ( ken ya ’ arikh ). The verb means “to prolong,” but כֵּן ( ken ) is open to several possibilities for meaning. J. H. Greenstone’s interpretation of it as a noun from the Hollow root כּוּן ( kun ) with a meaning of “established order” is what is expected here ( Proverbs , 293). sn For a study of the verses in chapters 28 and 29 concerning kings and governments, see B. V. Malchow, “A Manual for Future Monarchs,” CBQ 47 (1985): 238-45.


text: The MT reads “a poor man,” גֶּבֶר רָשׁ ( gever rash ); cf. KJV, NASB, NLT. The problem is that the poor in the book of Proverbs is not an oppressor and does not have the power to be such. So commentators assume the word is incorrect. By a slight change to רָשָׁע ( rasha ’) the reading becomes “a wicked ruler” [ Heb “a wicked mighty man”]. There is no textual support for this change. The LXX, however, reads, “A courageous man oppresses the poor with impieties.” If “a poor man” is retained, then the oppression would include betrayal – one would expect a poor man to have sympathy for others who are impoverished, but in fact that is not the case. It is a sad commentary on human nature that the truly oppressed people can also be oppressed by other poor people.


text: 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.


text: The verb is the Hitpael imperfect of גָּרָה ( garah ), which means “to stir up strife” but in this stem means “to engage in strife” (cf. NIV “resist them”). Tg . Prov 28:4 adds an explanatory expansion, “so as to induce them to repent.”


text: Heb “men of evil”; the context does not limit this to males only, however.


text: The term translated “justice” is מִשְׁפָּט ( mishpat ); it refers to the legal rights of people, decisions that are equitable in the community. W. G. Plaut observes that there are always those who think that “justice” is that which benefits them, otherwise it is not justice ( Proverbs , 282).


text: The Hebrew term translated “ways” is in the dual, suggesting that the person has double ways, i.e., he is hypocritical. C. H. Toy does not like this idea and changes the form to the plural ( Proverbs [ICC], 497), but his emendation is gratuitous and should be rejected.


text: Heb “and he is rich.” Many English versions treat this as a concessive clause (cf. KJV “though he be rich”).


text: The Hebrew word could refer (1) to “instruction” by the father (cf. NCV) or (2) the Mosaic law (so most English versions). The chapter seems to be stressing religious obedience, so the referent is probably the law. Besides, the father’s teaching will be what the law demands, and the one who associates with gluttons is not abiding by the law.


text: Heb “son,” but the immediate context does not suggest limiting this only to male children.


text: Heb “father,” but the immediate context does not suggest limiting this only to the male parent.


text: Heb “by interest and increase” (so ASV; NASB “by interest and usury”; NAB “by interest and overcharge.” The two words seem to be synonyms; they probably form a nominal hendiadys, meaning “by increasing [exorbitant] interest.” The law prohibited making a commission or charging interest ( Exod 22:25 ; Lev 25:36-37 ; Deut 23:20 ; Ps 15:5 ). If the poor needed help, the rich were to help them – but not charge them interest.


text: The term חוֹנֵן ( khonen , “someone who shows favor”) is the active participle. sn The verse is saying that in God’s justice wealth amassed unjustly will eventually go to the poor. God will take the wealth away from them and give it to people who will distribute it better to the poor.


text: Heb “a rich man,” although the context does not indicate that this is limited only to males.


text: The form יַחְקְרֶנּוּ ( yakhqÿrennu ) means “he searches him” (cf. KJV, ASV) or “he examines him”; a potential imperfect nuance fits well here to indicate that a discerning person, even though poor, can search the flaws of the rich and see through the pretension and the false assumptions (cf. NAB, NASB, NIV “sees through him”). Several commentators have connected the word to the Arabic root hqr , which means “despise” (D. W. Thomas, “Notes on Some Passages in the Book of Proverbs,” JTS 38 [1937]: 400-403), but that would be both predictable and flat.


text: The form בַּעֲלֹץ ( ba ’ alots ) is the infinitive construct with the preposition indicating a temporal clause (“when…”); the “righteous” are the subject of this clause (subjective genitive). The word may be taken as a metonymy of adjunct – the righteous exult or rejoice because they are prosperous (cf. NLT “succeed”).


text: The meaning of “sought out” ( יְחֻפַּשׂ , yÿkhuppas ) indicates that people have gone into hiding. So the development of the ideas for this proverb require in the first line that “rejoice” be connected with “triumph” that means they have come to power; and in the second line that “are sought out” means people have gone into hiding (cf. ASV, NIV, NRSV, NLT). C. H. Toy thinks this is too strained; he offers this rendering: “When the righteous are exalted there is great confidence, but when the wicked come into power men hide themselves” ( Proverbs [ICC], 500). For the verb G. R. Driver posits an Arabic cognate hafasa , “prostrated; trampled on” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 192-93), which gives a clearer result of wicked rule, but is perhaps unnecessary (e.g., Prov 28:28; 29:2 ). See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-20.


text: The Hebrew participles provide the subject matter in this contrast. On the one hand is the person who covers over ( מְכַסֶּה , mÿkhasseh ) his sins. This means refusing to acknowledge them in confession, and perhaps rationalizing them away. On the other hand there is the one who both “confesses” ( מוֹדֶה , modeh ) and “forsakes” ( עֹזֵב , ’ ozev ) the sin. To “confess” sins means to acknowledge them, to say the same thing about them that God does.


text: Most commentators (and some English versions, e.g., NIV) assume that the participle מְפַחֵד ( mÿfakhed , “fears”) means “fears the Lord ,” even though “the Lord ” is not present in the text. Such an assumption would be more convincing if the word יִרְאַת ( yir ’ at ) had been used. It is possible that the verse refers to fearing sin or its consequences. In other words, the one who is always apprehensive about the nature and consequences of sin will avoid sin and find God’s blessing. Of course the assumption that the phrase means “fear the Lord ” could be correct as well. There would be little difference in the outcome; in either case sin would be avoided.


text: The term “like” is not in the Hebrew text, but is supplied in the translation for clarity and smoothness.


text: Heb “A prince lacking of understanding [is] also a great oppressor” (both KJV, ASV similar) The last clause, “and a great oppressor,” appears to modify “the prince.” There is little difference in meaning, only in emphasis. The LXX has “lacks income” (reading תְּבוּאוֹת [ tÿvu ’ ot ] instead of תְּבוּנוֹת [ tÿvunot ]). C. H. Toy ( Proverbs [ICC], 501) suggests deleting the word for “prince” altogether, but this emendation is gratuitous.


text: This follows the Qere reading of the participle which is singular (as opposed to the plural). The implication is that this one is also a ruler, paralleling the first half. But since he “hates” (= rejects) unjust gain he will extend [his] days, meaning he will enjoy a long and happy life (cf. NIV, NRSV, CEV).


text: The form is the Qal passive participle. The verb means “to oppress; to wrong; to extort”; here the idea of being “oppressed” would refer to the burden of a guilty conscience (hence “tormented”; cf. NAB, NRSV “burdened”). Some commentators have wanted to emend the text to read “suspected,” or “charged with,” or “given to,” etc., but if the motive is religious and not legal, then “oppressed” or “tormented” is preferred.


text: The verse is cryptic; it simply says that he will “flee to the pit.” Some have taken the “pit” to refer to the place of detention for prisoners, but why would he flee to that place? It seems rather to refer to death. This could mean that (1) since there is no place for him to go outside of the grave, he should flee to the pit (cf. TEV, NLT), or (2) he will be a fugitive until he goes to the grave (cf. NASB, NIV, NCV, NRSV, CEV). Neither one of these options is easily derived from the text. The verse seems to be saying that the one who is guilty of murder will flee, and no one should assist him. The meaning of “the pit” is unresolved.


text: The form is the Niphal imperfect of יָשַׁע ( yasha ’, “will be saved”). In all probability this refers to deliverance from misfortune. Some render it “kept safe” (NIV) or “will be safe” (NRSV, TEV). It must be interpreted in contrast to the corrupt person who will fall.


text: The Qal imperfect יִפּוֹל ( yipol ) is given a future translation in this context, as is the previous verb (“will be delivered”) because the working out of divine retribution appears to be coming suddenly in the future. The idea of “falling” could be a metonymy of adjunct (with the falling accompanying the ruin that comes to the person), or it may simply be a comparison between falling and being destroyed. Cf. NCV “will suddenly be ruined”; NLT “will be destroyed.”


text: The last word in the verse, בְּאֶחָת ( bÿ ’ ekhat ), means “in one [= at once (?)].” This may indicate a sudden fall, for falling “in one” (the literal meaning) makes no sense. W. McKane wishes to emend the text to read “into a pit” based on v. 10 b ( Proverbs [OTL], 622); this emendation is followed by NAB, NRSV.


text: Or “will have plenty of food” ( Heb “bread”); so NAB, NASB, NCV.


text: Heb “empty things” or “vain things”; NRSV “follows worthless pursuits.” sn Prosperity depends on diligent work and not on chasing empty dreams. The proverb is essentially the same as Prov 12:11 except for the last expression.


text: The repetition of the verb strengthens the contrast. Both halves of the verse use the verb יִשְׂבַּע ( yisba ’, “will be satisfied; will be filled with; will have enough”). It is positive in the first colon, but negative in the second – with an ironic twist to say one is “satisfied” with poverty.


text: Heb “a man of faithfulness,” although the context does not indicate this should be limited only to males. sn The text does not qualify the nature of the faithfulness. While this would certainly have implications for the person’s righteous acts, its primary meaning may be his diligence and reliability in his work. His faithful work will bring the returns.


text: The construction uses the Hiphil infinitive הַכֵּר ( hakken ) as the subject of the sentence: “to have respect for [or, recognize] persons is not good” (e.g., 24:23; 18:5 ; Deut 1:17 ; Lev 19:15 ). Such favoritism is “not good”; instead, it is a miscarriage of justice and is to be avoided.


text: Heb “not good.” This is a figure of speech known as tapeinosis – a deliberate understatement to emphasize a worst-case scenario: “it is terrible!”


text: The meaning and connection of the line is not readily clear. It could be taken in one of two ways: (1) a person can steal even a small piece of bread if hungry, and so the court should show some compassion, or it should show no partiality even in such a pathetic case; (2) a person could be bribed for a very small price (a small piece of bread being the figure representing this). This second view harmonizes best with the law.


text: Heb “a man with an evil eye” (as opposed to the generous man who has a “good” eye). This individual is selfish, unkind, unsympathetic to others. He looks only to his own gain. Cf. NAB “The avaricious man”; NLT “A greedy person.”


text: Or “rebukes” (NAB, NASB, NIV, NRSV).


text: Heb “a man,” but the context does not indicate this should be limited only to males.


text: There is a problem with אַחֲרַי (’ akharay ), which in the MT reads “after me.” This could be taken to mean “after my instructions,” but that is forced. C. H. Toy suggests simply changing it to “after” or “afterward,” i.e., “in the end” ( Proverbs [ICC], 504), a solution most English versions adopt. G. R. Driver suggested an Akkadian cognate ahurru , “common man,” reading “as a rebuker an ordinary man” (“Hebrew Notes,” ZAW 52 [1934]: 147).


text: The construction uses the Hiphil participle מַחֲלִיק ( makhaliq , “makes smooth”) followed by the adverbial accusative of means, the metonymy “tongue” – he makes what he says smooth. This will be pleasing for the moment, but it will offer no constructive help like the rebuke would.


text: Heb “man who destroys” (so NASB); TEV “no better than a common thief.”


text: Heb “wide of soul.” This is an idiom meaning “a greedy person.” The term נֶפֶשׁ ( nefesh , traditionally, “soul”) has here its more basic meaning of appetites (a person is a soul, a bundle of appetites; BDB 660 s.v. 5 .a). It would mean “wide of appetite” ( רְהַב־נֶפֶשׁ ), thus “greedy.”


text: The construction uses the participle בּוֹטֵחַ ( boteakh ) followed by עַל־יְהוָה (’ al-yÿhvah ), which gives the sense of “relying confidently on the Lord .” This is the antithesis of the greedy person who pushes to get what he desires.


text: The verb דָּשֵׁן ( dashen ) means “to be fat,” and in the Piel / Pual stems “to make fat/to be made fat” (cf. KJV, ASV). The idea of being “fat” was symbolic of health and prosperity – the one who trusts in the Lord will be abundantly prosperous and fully gratified (cf. NRSV “will be enriched”).


text: The verb form יִמָּלֵט ( yimmalet ) is the Niphal imperfect; the form means “to escape.” In this context one would conclude that it means “to escape from trouble,” because the one who lives in this life by wisdom will escape trouble, and the one who trusts in himself will not.


text: Heb “hides his eyes”; “to them” is supplied in the translation to indicate the link with the poor in the preceding line. Hiding or closing the eyes is a metonymy of cause or of adjunct, indicating a decision not to look on and thereby help the poor. It could also be taken as an implied comparison, i.e., not helping the poor is like closing the eyes to them.


text: The term “receives” is not in the Hebrew text but is implied, and is supplied in the translation.


text: Heb “the wicked rise,” referring to an accession to power, as in a government. Cf. TEV “come to power”; NLT “take charge.” sn The proverb is essentially the same as 28:12 (e.g., Prov 11:10; 29:2, 16 ). It refers to the wicked “rising to power” in government.


text: Heb “a man” or “mankind” in a generic sense.


text: The form is the Niphal imperfect of סָתַר ( satar , “to hide”); in this stem it can mean “to hide themselves” or “to go into hiding.” In either case the expression would be a hyperbole; the populace would not go into hiding, but they would tread softly and move about cautiously. G. R. Driver suggests the Akkadian sataru instead, which means “to demolish,” and is cognate to the Aramaic “to destroy.” This would produce the idea that people are “destroyed” when the wicked come to power (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 192-93). That meaning certainly fits the idea, but there is no reason for the change because the MT is perfectly readable as it is and makes good sense.


text: The two clauses have parallel constructions: They both begin with infinitives construct with prepositions functioning as temporal clauses, followed by subjective genitives (first the wicked, and then the pronoun referring to them). This heightens the antithesis: “when the wicked rise…when they perish.”