translation_id: net-engnet

book_id: PRO

label: NET study note

text: The “scoffer” is the worst kind of fool. He has no respect for authority, reviles worship of God, and is unteachable because he thinks he knows it all. The change to a stronger word in the second colon – “rebuke” ( גָּעַר , ga ’ ar ) – shows that he does not respond to instruction on any level. Cf. NLT “a young mocker,” taking this to refer to the opposite of the “wise son” in the first colon.


text: The contrast is between the “soul (= appetite) of the sluggard” ( נַפְשׁוֹ עָצֵל , nafsho ’ atsel ) and the “soul (= desire) of the diligent” ( נֶפֶשׁ חָרֻצִים , nefesh kharutsim ) – what they each long for.


text: Righteousness refers to that which conforms to law and order. One who behaves with integrity will be safe from consequences of sin.


text: Righteousness and wickedness are personified in this proverb to make the point of security and insecurity for the two courses of life.


text: The proverb seems to be a general observation on certain people in life, but it is saying more. Although there are times when such pretending may not be wrong, the proverb is instructing people to be honest. An empty pretentious display or a concealing of wealth can come to no good.


text: As the word “ransom” ( כֹּפֶר , cofer ) indicates, the rich are susceptible to kidnapping and robbery. But the poor man pays no attention to blackmail – he does not have money to buy off oppressors. So the rich person is exposed to legal attacks and threats of physical violence and must use his wealth as ransom.


text: The images of “light” and “darkness” are used frequently in scripture. Here “light” is an implied comparison: “light” represents life, joy, and prosperity; “darkness” signifies adversity and death. So the “light of the righteous” represents the prosperous life of the righteous.


text: The lamp is an implied comparison as well, comparing the life of the wicked to a lamp that is going to be extinguished.


text: The parallelism suggests pride here means contempt for the opinions of others. The wise listen to advice rather than argue out of stubborn pride.


text: The word “hope” ( תּוֹחֶלֶת [ tokhelet ] from יָחַל [ yakhal ]) also has the implication of a tense if not anxious wait.


text: Failure in realizing one’s hopes can be depressing or discouraging. People can bear frustration only so long (W. G. Plaut, Proverbs , 153).


text: The shrewd person knows the circumstances, dangers and pitfalls that lie ahead. So he deals with them wisely. This makes him cautious.


text: Honor and success are contrasted with poverty and shame; the key to enjoying the one and escaping the other is discipline and correction. W. McKane, Proverbs (OTL), 456, notes that it is a difference between a man of weight (power and wealth, from the idea of “heavy” for “honor”) and the man of straw (lowly esteemed and poor).


text: This statement deals with recompense in absolute terms. It is this principle, without allowing for any of the exceptions that Proverbs itself acknowledges, that Job’s friends applied (incorrectly) to his suffering.


text: In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners.


text: R. N. Whybray cites an Egyptian proverb that says that “boys have their ears on their backsides; they listen when they are beaten” ( Proverbs [CBC], 80). Cf. Prov 4:3-4, 10-11 ; Eph 6:4 ; Heb 12:5-11 .


text: The importance of parental disciplining is stressed by the verbs “hate” and “love.” “Hating” a child in this sense means in essence abandoning or rejecting him; “loving” a child means embracing and caring for him. Failure to discipline a child is tantamount to hating him – not caring about his character.