translation_id: net-engnet

book_id: PRO

label: NET translator note

text: Heb “soft answer.” The adjective רַּךְ ( rakh , “soft; tender; gentle”; BDB 940 s.v.) is more than a mild response; it is conciliatory, an answer that restores good temper and reasonableness (W. McKane, Proverbs [OTL], 477). Gideon illustrates this kind of answer ( Judg 8:1-3 ) that brings peace.


text: Heb “word of harshness”; KJV “grievous words.” The noun עֶצֶב (’ etsev , “pain, hurt”) functions as an attributive genitive. The term עֶצֶב refers to something that causes pain (BDB 780 s.v. I עֶצֶב ). For example, Jephthah’s harsh answer led to war ( Judg 12:1-6 ).


text: Heb “raises anger.” A common response to painful words is to let one’s temper flare up.


text: Or “makes knowledge acceptable” (so NASB). The verb תֵּיטִיב ( tetiv , Hiphil imperfect of יָטַב [ yatav , “to be good”]) can be translated “to make good” or “to treat in a good [or, excellent] way” (C. H. Toy, Proverbs [ICC], 303). M. Dahood, however, suggests emending the text to תֵּיטִיף ( tetif ) which is a cognate of נָטַף ( nataf , “drip”), and translates “tongues of the sages drip with knowledge” ( Proverbs and Northwest Semitic Philology , 32-33). But this change is gratuitous and unnecessary.


text: The form צֹפוֹת ( tsofot , “watching”) is a feminine plural participle agreeing with “eyes.” God’s watching eyes comfort good people but convict evil.


text: Heb “a tongue.” The term “tongue” is a metonymy of cause for what is produced: speech.


text: Heb “a tongue of healing.” A healing tongue refers to speech that is therapeutic or soothing. It is a source of vitality.


text: The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.


text: Heb “tree of life.”


text: Heb “perversion in it.” The referent must be the tongue, so this has been supplied in the translation for clarity. A tongue that is twisted, perverse, or deceitful is a way of describing deceitful speech. Such words will crush the spirit (e.g., Isa 65:14 ).


text: Heb “is prudent” (so KJV, NASB, NRSV); NCV, NLT “is wise.” Anyone who accepts correction or rebuke will become prudent in life.


text: The term בֵּית ( bet , “house”) functions as an adverbial accusative of location.


label: NET textual note

text: The verb of the first colon is difficult because it does not fit the second very well – a heart does not “scatter” or “spread” knowledge. On the basis of the LXX, C. H. Toy ( Proverbs [ICC], 305) suggests a change to יִצְּרוּ ( yitsÿru , “they preserve”). The Greek evidence, however, is not strong. For the second line the LXX has “hearts of fools are not safe,” apparently taking לֹא־כֵן ( lo ’ -khen ) as “unstable” instead of “not so.” So it seems futile to use the Greek version to modify the first colon to make a better parallel, when the Greek has such a different reading in the second colon anyway.


text: Heb “an abomination of the Lord .” The term יְהוָה ( yÿhvah , “the Lord ”) functions as a subjective genitive: “the Lord abhors.” Cf. NIV “the Lord detests”; NCV, NLT “the Lord hates”; CEV “the Lord is disgusted.”


text: Heb “sacrifice” (so many English versions).


text: Heb “an abomination of the Lord .” The term יְהוָה ( yÿhvah , “the Lord ”) functions as a subjective genitive: “the Lord abhors.”


text: Heb “the one who” (so NRSV).


text: The two lines are parallel synonymously, so the “severe discipline” of the first colon is parallel to “will die” of the second. The expression מוּסָר רָע ( musar ra ’, “severe discipline”) indicates a discipline that is catastrophic or harmful to life.


text: Heb “Sheol and Abaddon” ( שְׁאוֹל וַאֲבַדּוֹן ( shÿ ’ ol va ’ adon ); so ASV, NASB, NRSV; cf. KJV “Hell and destruction”; NAB “the nether world and the abyss.” These terms represent the remote underworld and all the mighty powers that reside there (e.g., Prov 27:20 ; Job 26:6 ; Ps 139:8 ; Amos 9:2 ; Rev 9:11 ). The Lord knows everything about this remote region.


text: The construction אַף כִּי (’ af ki , “how much more!”) introduces an argument from the lesser to the greater: If all this is open before the Lord , how much more so human hearts. “Hearts” here is a metonymy of subject, meaning the motives and thoughts (cf. NCV “the thoughts of the living”).


text: Heb “the hearts of the sons of man,” although here “sons of man” simply means “men” or “human beings.”


text: The form הוֹכֵחַ ( hokheakh ) is a Hiphil infinitive absolute. It could function as the object of the verb (cf. NIV, NRSV) or as a finite verb (cf. KJV, NASB, NLT). The latter has been chosen here because of the prepositional phrase following it, although that is not a conclusive argument.


text: The MT has אֶל (’ el , “to [the wise]”), suggesting seeking the advice of the wise. The LXX, however, has “with the wise,” suggesting אֶת (’ et ).


text: The contrast in this proverb is between the “joyful heart” ( Heb “a heart of joy,” using an attributive genitive) and the “painful heart” ( Heb “pain of the heart,” using a genitive of specification).


text: The idea expressed in the second colon does not make a strong parallelism with the first with its emphasis on seeking knowledge. Its poetic image of feeding (a hypocatastasis) would signify the acquisition of folly – the fool has an appetite for it. D. W. Thomas suggests the change of one letter, ר ( resh ) to ד ( dalet ), to obtain a reading יִדְעֶה ( yid ’ eh ); this he then connects to an Arabic root da`a with the meaning “sought, demanded” to form what he thinks is a better parallel (“Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 285). But even though the parallelism is not as precise as some would prefer, there is insufficient warrant for such a change.


text: The contrast is between the “afflicted” and the “good of heart” (a genitive of specification, “cheerful/healthy heart/spirit/attitude”). sn The parallelism suggests that the afflicted is one afflicted within his spirit, for the proverb is promoting a healthy frame of mind.


text: Or “evil”; or “catastrophic.”


text: “one with” is supplied.


text: Heb “and love there.” This clause is a circumstantial clause introduced with vav , that becomes “where there is love.” The same construction is used in the second colon.


text: Heb “a man of wrath”; KJV, ASV “a wrathful man.” The term “wrath” functions as an attributive genitive: “an angry person.” He is contrasted with the “slow of anger,” so he is a “quick-tempered person” (cf. NLT “a hothead”).


text: Heb “slow of anger.” The noun “anger” functions as a genitive of specification: slow in reference to anger, that is, slow to get angry, patient.


text: The Hiphil verb יַשְׁקִיט ( yashqit ) means “to cause quietness; to pacify; to allay” the strife or quarrel (cf. NAB “allays discord”). This type of person goes out of his way to keep things calm and minimize contention; his opposite thrives on disagreement and dispute.


text: Heb “like an overgrowth”; NRSV “overgrown with thorns”; cf. CEV “like walking in a thorn patch.” The point of the simile is that the path of life taken by the lazy person has many obstacles that are painful – it is like trying to break through a hedge of thorns. The LXX has “strewn with thorns.”


text: The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.


text: Heb “son.”


text: Heb “a fool of a man,” a genitive of specification.


text: The Hebrew text reads לַחֲסַר־לֵב ( lakhasar-lev , “to one who lacks heart”). The Hebrew term “heart” represents the mind, the place where proper decisions are made (cf. NIV “judgment”). The one who has not developed this ability to make proper choices finds great delight in folly.


text: Heb “a man of understanding” (so KJV, NIV); NLT “a sensible person.”


text: The Hebrew construction is יְיַשֶּׁר־לָכֶת ( yÿyasher-lakhet , “makes straight [to] go”). This is a verbal hendiadys, in which the first verb, the Piel imperfect, becomes adverbial, and the second form, the infinitive construct of הָלַךְ , halakh , becomes the main verb: “goes straight ahead” (cf. NRSV).


text: Heb “go wrong” (so NRSV, NLT). The verb is the Hiphil infinitive absolute from פָּרַר , parar , which means “to break; to frustrate; to go wrong” ( HALOT 975 s.v. I פרר 2). The plans are made ineffectual or are frustrated when there is insufficient counsel.


text: Heb “joy to the man” or “the man has joy.”


text: Heb “in the answer of his mouth” (so ASV); NASB “in an apt answer.” The term “mouth” is a metonymy of cause for what he says. But because the parallelism is loosely synonymous, the answer given here must be equal to the good word spoken in season. So it is an answer that is proper or fitting.


text: Heb “in its season.” To say the right thing at the right time is useful; to say the right thing at the wrong time is counterproductive.


text: There is disagreement over the meaning of the term translated “upward.” The verse is usually taken to mean that “upward” is a reference to physical life and well-being (cf. NCV), and “going down to Sheol” is a reference to physical death, that is, the grave, because the concept of immortality is said not to appear in the book of Proverbs. The proverb then would mean that the wise live long and healthy lives. But W. McKane argues (correctly) that “upwards” in contrast to Sheol, does not fit the ways of describing the worldly pattern of conduct and that it is only intelligible if taken as a reference to immortality ( Proverbs [OTL], 480). The translations “upwards” and “downwards” are not found in the LXX. This has led some commentators to speculate that these terms were not found in the original, but were added later, after the idea of immortality became prominent. However, this is mere speculation.


text: Heb “to the wise [man],” because the form is masculine.


text: The term לְמַעַן ( lema ’ an , “in order to”) introduces a purpose clause; the path leads upward in order to turn the wise away from Sheol.


text: Heb “to turn from Sheol downward”; cf. NAB “the nether world below.”


text: Heb “an abomination of the Lord .” The term יְהוָה ( yÿhvah , “the Lord ”) functions as a subjective genitive: “the Lord abhors.”


text: The noun מַחְשְׁבוֹת ( makhshÿvot ) means “thoughts” (so KJV, NIV, NLT), from the verb חָשַׁב ( khashav , “to think; to reckon; to devise”). So these are intentions, what is being planned (cf. NAB “schemes”).


text: The word רַע (“evil; wicked”) is a genitive of source or subjective genitive, meaning the plans that the wicked devise – “wicked plans.”


text: The MT simply has “but pleasant words are pure” ( Heb “but pure [plural] are the words of pleasantness”). Some English versions add “to him” to make the connection to the first part (cf. NAB, NIV). The LXX has: “the sayings of the pure are held in honor.” The Vulgate has: “pure speech will be confirmed by him as very beautiful.” The NIV has paraphrased here: “but those of the pure are pleasing to him.”


text: Heb “the one who gains.” The phrase בּוֹצֵעַ בָּצַע ( botseakh batsa ’) is a participle followed by its cognate accusative. This refers to a person who is always making the big deal, getting the larger cut, or in a hurry to get rich. The verb, though, makes it clear that the gaining of a profit is by violence and usually unjust, since the root has the idea of “cut off; break off; gain by violence.” The line is contrasted with hating bribes, and so the gain in this line may be through bribery.


text: Heb “his house.”


text: Heb “gifts” (so KJV). Gifts can be harmless enough, but in a setting like this the idea is that the “gift” is in exchange for some “profit [or, gain].” Therefore they are bribes (cf. ASV, NAB, NASB, NIV, NRSV, NLT), and to be hated or rejected. Abram, for example, would not take anything that the king of Sodom had to offer, “lest [he] say, “I have made Abram rich” ( Gen 14:22-24 ).


text: The verb יֶהְגֶּה ( yehgeh ) means “to muse; to meditate; to consider; to study.” It also involves planning, such as with the wicked “planning” a vain thing ( Ps 2:1 , which is contrasted with the righteous who “meditate” in the law [ 1:2 ]).


text: The word “how” is supplied in the translation for stylistic reasons.


text: The LXX reads: “the hearts of the righteous meditate faithfulness.” sn The advice of the proverb is to say less but better things. The wise – here called the righteous – are cautious in how they respond to others. They think about it (heart = mind) before speaking.


text: The LXX has “the eye that sees beautiful things.” D. W. Thomas suggests pointing מְאוֹר ( mÿ ’ or ) as a Hophal participle, “a fine sight cheers the mind” (“Textual and Philological Notes,” 205). But little is to be gained from this change. tn Heb “light of the eyes” (so KJV, NRSV). The expression may indicate the gleam in the eyes of the one who tells the good news, as the parallel clause suggests.


text: Heb “makes fat the bones”; NAB “invigorates the bones.” The word “bones” is a metonymy of subject, the bones representing the whole body. The idea of “making fat” signifies by comparison (hypocatastasis) with fat things that the body will be healthy and prosperous (e.g., Prov 17:22; 25:25 ; Gen 45:27-28 ; and Isa 52:7-8 ). Good news makes the person feel good in body and soul.


text: Heb “ear” (so KJV, NRSV). The term “ear” is a synecdoche of part (= ear) for the whole (= person).


text: “Life” is an objective genitive: Reproof brings or preserves life. Cf. NIV “life-giving rebuke”; NLT “constructive criticism.”


text: Heb “lodges.” This means to live with, to be at home with.


text: Or “heeds” (so NAB, NIV); NASB “listens to.”


text: The Hebrew text reads קוֹנֶה לֵּב ( qoneh lev ), the participle of קָנָה ( qanah , “to acquire; to possess”) with its object, “heart.” The word “heart” is frequently a metonymy of subject, meaning all the capacities of the human spirit and/or mind. Here it refers to the ability to make judgments or discernment.


text: Heb “[is] instruction of wisdom” (KJV and NASB similar). The noun translated “wisdom” is an attributive genitive: “wise instruction.” sn The idea of the first line is similar to Prov 1:7 and 9:10 . Here it may mean that the fear of the Lord results from the discipline of wisdom, just as easily as it may mean that the fear of the Lord leads to the discipline of wisdom. The second reading harmonizes with the theme in the book that the fear of the Lord is the starting point.


text: Heb “[is] humility” (so KJV). The second clause is a parallel idea in that it stresses how one thing leads to another – humility to honor. Humble submission in faith to the Lord brings wisdom and honor.