translation_id: net-engnet

book_id: PRO

label: NET translator note

text: The term “accepts” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness and clarity.


label: NET textual note

text: G. R. Driver suggested reading this word as מְיֻסַּר ( mÿyussar , “allows himself to be disciplined”); see his “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 174. But this is not necessary at all; the MT makes good sense as it stands. Similarly, the LXX has “a wise son listens to his father.” tn Heb “discipline of a father.”


text: Heb “lips” (so NIV); KJV “mouth.” The term “lips” is a metonymy of cause for what the lips produce: speech.


text: Heb “he eats [what is] good.”


text: Heb “the desire of the faithless.” The noun “faithless” is a subjective genitive: “the faithless desire….”


text: The noun נֶפֶשׁ ( nefesh , traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9 ; Prov 23:3 ; Eccl 2:24 ; Isa 5:14 ; Hab 2:5 ; BDB 660 s.v. 5 .c) or (2) “desire” (e.g., Deut 12:20 ; Prov 13:4; 19:8; 21:10 ; BDB 660 s.v. 6 .a).


text: Heb “violence.” The phrase “the fruit of” does not appear in the Hebrew but is implied by the parallelism. The term “violence” is probably a metonymy of cause: “violence” represents what violence gains – ill-gotten gains resulting from violent crime. The wicked desire what does not belong to them. tc The LXX reads “the souls of the wicked perish untimely.” The MT makes sense as it stands.


text: Heb “mouth” (so KJV, NAB). The term פֶּה ( peh , “mouth”) functions as a metonymy of cause for speech.


text: The term “but” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.


text: Heb “opens wide his lips.” This is an idiom meaning “to be talkative” (BDB 832 s.v. פָּשַׂק Qal). Cf. NIV “speaks rashly”; TEV “a careless talker”; CEV “talk too much.”


text: The noun נֶפֶשׁ ( nefesh , traditionally “soul”) has a broad range of meanings, and here denotes “appetite” (e.g., Ps 17:9 ; Prov 23:3 ; Eccl 2:24 ; Isa 5:14 ; Hab 2:5 ; BDB 660 s.v. 5 .c) or (2) “desire” (e.g., Deut 12:20 ; Prov 19:8; 21:10 ; BDB 660 s.v. 6 .a).


text: The Hitpael verb means “to lust after; to crave.” A related verb is used in the Decalogue’s prohibition against coveting ( Exod 20:17 ; Deut 5:21 ).


text: Heb “will be made fat” (cf. KJV, NASB); NRSV “is richly supplied.”


text: Heb “a word of falsehood.” The genitive “falsehood” functions as an attributive genitive. The construct noun דְּבַר ( dÿvar ) means either “word” or “thing.” Hence, the phrase means “a false word” or “a false thing.”


text: The versions render this phrase variously: “is ashamed and without confidence” (LXX); “is ashamed and put to the blush” ( Tg . Prov 13:5 ); “confounds and will be confounded” (Vulgate). The variety is due in part to confusion of בָּאַשׁ ( ba ’ sh , “to stink”) and בּוֹשׁ ( bosh , “to be ashamed”). Cf. NASB “acts disgustingly and shamefully.” tn Heb “acts shamefully and disgracefully.” The verb בָּאַשׁ ( ba ’ ash ) literally means “to cause a stink; to emit a stinking odor” (e.g., Exod 5:21 ; Eccl 10:1 ) and figuratively means “to act shamefully” (BDB 92 s.v.). The verb וְיַחְפִּיר ( vÿyakhppir ) means “to display shame.” Together, they can be treated as a verbal hendiadys: “to act in disgraceful shame,” or more colorfully “to make a shameful smell,” or as W. McKane has it, “spread the smell of scandal” ( Proverbs [OTL], 460). W. G. Plaut says, “Unhappily, the bad odor adheres not only to the liar but also to the one about whom he lies – especially when the lie is a big one” ( Proverbs , 152).


text: Heb “blameless of way.” The term דָּרֶךְ ( darekh ) is a genitive of specification: “blameless in respect to his way.” This means living above reproach in their course of life. Cf. NASB “whose way is blameless”; NAB “who walks honestly.”


text: The Hitpael of עָשַׁר (’ ashar , “to be rich”) means “to pretend to be rich” (BDB 799 s.v. עָשַׁר Hithp); this is the so-called “Hollywood Hitpael” function which involves “acting” or pretending to be something one is not.


text: The Hitpolel of רוּשׁ ( rush , “to be poor”) means “to pretend to be poor” (BDB 930 s.v. Hithpolel); this is another example of the “Hollywood Hitpael” – the Hitpolel forms of hollow root verbs are the equivalent of Hitpael stem forms.


text: Heb “the life of a man.”


text: The term גְּעָרָה ( gÿ ’ arah ) may mean (1) “rebuke” (so KJV, NASB) or (2) “threat” (so NIV; cf. ASV, NRSV, NLT ). If “rebuke” is the sense here, it means that the burdens of society fall on the rich as well as the dangers. But the sense of “threat” better fits the context: The rich are threatened with extortion, but the poor are not (cf. CEV “the poor don’t have that problem”).


text: The verb יִשְׂמָח ( yismah ) is normally translated “to make glad; to rejoice.” But with “light” as the subject, it has the connotation “to shine brightly” (see G. R. Driver, “Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 180).


text: The LXX adds, “Deceitful souls go astray in sins, but the righteous are pitiful and merciful.” tn The verb דָּעַךְ ( da ’ akh ) means “to go out [in reference to a fire or lamp]; to be extinguished.” The idea is that of being made extinct, snuffed out (cf. NIV, NLT). The imagery may have been drawn from the sanctuary where the flame was to be kept burning perpetually. Not so with the wicked.


text: The particle רַק ( raq , “only”) modifies the noun “contention” – only contention can come from such a person.


text: The Niphal of יָעַץ ( ya ’ ats , “to advise; to counsel”) means “to consult together; to take counsel.” It means being well-advised, receiving advice or consultation (cf. NCV “those who take advice are wise”).


text: The MT reads מֵהֵבֶל ( mehevel , “from vanity”). The Greek and Latin versions (followed by RSV) reflect מְבֹהָל ( mÿvohal , “in haste”) which exhibits metathesis. MT is the more difficult reading and therefore preferred. The alternate reading fits the parallelism better, but is therefore a less difficult reading. tn Heb “wealth from vanity” (cf. KJV, ASV). The term הֶבֶל ( hevel ) literally means “vapor” and figuratively refers to that which is unsubstantial, fleeting, or amount to nothing (BDB 210 s.v.). Used in antithesis with the expression “little by little,” it means either “without working for it” or “quickly.” Some English versions assume dishonest gain (cf. NASB, NIV, CEV).


text: Heb “will become small.” The verb מָעָט ( ma ’ at ) means “to become small; to become diminished; to become few.” Money gained without work will diminish quickly, because it was come by too easily. The verb forms a precise contrast with רָבָה ( ravah ), “to become much; to become many,” but in the Hiphil, “to multiply; to make much many; to cause increase.”


text: Heb “by hand”; cf. KJV, ASV, NASB “by labor.”


text: Heb “will increase.”


text: The verb is the Pual participle from מָשַׁךְ ( mashakh ,“to draw; to drag”).


text: Heb “a desire that comes”; cf. CEV “a wish that comes true.”


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 “the word.” The term “word” means teaching in general; its parallel “command” indicates that it is the more forceful instruction that is meant. Both of these terms are used for scripture.


text: The MT reads יֵחָבֶל ( yekhavel , “he will pay [for it]”; cf. NAB, NIV) but the BHS editors suggest revocalizing the text to יְחֻבָּל ( yÿkhubal , “he will be broken [for it]”; cf. NRSV “bring destruction on themselves”). tn Heb “will be pledged to it.” The Niphal of I חָבַל ( khaval ) “to pledge” means “to be under pledge to pay the penalty” (BDB 286 s.v. Niph). Whoever despises teaching will be treated as a debtor – he will pay for it if he offends against the law.


text: Heb “fears a commandment”; NIV “respects a command.”


text: Heb “he” or “that one” [will be rewarded].


text: The LXX adds: “A crafty son will have no good thing, but the affairs of a wise servant will be prosperous; and his path will be directed rightly.”


text: The term תוֹרָה ( torah ) in legal literature means “law,” but in wisdom literature often means “instruction; teaching” (BDB 435 s.v.); cf. NAV, NIV, NRSV “teaching”; NLT “advice.”


text: Heb “instruction of the wise.” The term חָכָם ( khakham , “the wise”) is a genitive of source.


text: Heb “fountain of life” (so KJV, NAB, NIV, NRSV). The genitive חַיִּים ( khayyim ) functions as a genitive of material, similar to the expression “fountain of water.” The metaphor means that the teaching of the wise is life-giving. The second colon is the consequence of the first, explaining this metaphor.


text: The infinitive construct with preposition לְ ( lamed ) gives the result (or, purpose) of the first statement. It could also be taken epexegetically, “by turning.”


text: The term “person” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.


text: Heb “good insight.” The expression שֵׂכֶל־טוֹב ( sekhel-tov ) describes a person who has good sense, sound judgment, or wise opinions (BDB 968 s.v. שֵׂכֶל ).


text: Heb “gives”; NASB “produces.”


text: Heb “way,” frequently for conduct, behavior, or lifestyle.


text: The MT reads אֵיתָן (’ etan , “enduring; permanent; perennial”; BDB 450 s.v. יתן 1). Several scholars suggest that the text here is corrupt and the reading should be “harsh; hard; firm; rugged” (BDB 450 s.v. 2 ). G. R. Driver suggested that לֹא ( lo ’, “not”) was dropped before the word by haplography and so the meaning would have been not “enduring” but “passing away” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 181). The LXX, Syriac, and Tg . Prov 13:15 reflect a Hebrew Vorlage of תֹאבֵד ( to ’ ved ) “are destroyed.” The BHS editors suggest emending the text to אֵידָם (’ edam ) “their calamity” from אֵיד (’ ed , “calamity, distress”; BDB 15 s.v.): “the way of the faithless [leads to] their calamity.” The idea of “harsh” or “hard” could also be drawn from a meaning of the word in the MT meaning “firm,” that is, enduring.


text: Heb “spreads open” [his folly]. W. McKane suggests that this is a figure of a peddler displaying his wares ( Proverbs [OTL], 456; cf. NAB “the fool peddles folly”). If given a chance, a fool will reveal his foolishness in public. But the wise study the facts and make decisions accordingly.


text: Heb “bad.”


text: The RSV changes this to a Hiphil to read, “plunges [men] into trouble.” But the text simply says the wicked messenger “falls into trouble,” perhaps referring to punishment for his bad service.


text: Or “evil.”


text: Heb “an envoy of faithfulness.” The genitive אֱמוּנִים (’ emunim , “faithfulness”) functions as an attributive adjective: “faithful envoy.” The plural form אמונים (literally, “faithfulnesses”) is characteristic of abstract nouns. The term “envoy” ( צִיר , tsir ) suggests that the person is in some kind of government service (e.g., Isa 18:2 ; Jer 49:14 ; cf. KJV, ASV “ambassador”). This individual can be trusted to “bring healing” – be successful in the mission. The wisdom literature of the ancient Neat East has much to say about messengers.


text: The verb “brings” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.


text: The verb III פָּרַע ( para ’) normally means “to let go; to let alone” and here “to neglect; to avoid; to reject” (BDB 828 s.v.).


text: The phrase “ends up in” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.


text: Heb “an abomination of fools.” The noun כְּסִילִים ( kÿsilim , “fools”) functions as a subjective genitive: “fools hate to turn away from evil” (cf. NAB, TEV, CEV). T. T. Perowne says: “In spite of the sweetness of good desires accomplished, fools will not forsake evil to attain it” ( Proverbs , 103). Cf. Prov 13:12; 29:27 .


text: Heb “walks.” When used with the preposition אֶת (’ et , “with”), the verb הָלַךְ ( halakh , “to walk”) means “to associate with” someone (BDB 234 s.v. הָלַךְ II.3.b; e.g., Mic 6:8 ; Job 34:8 ). The active participle of הָלַךְ (“to walk”) stresses continual, durative action. One should stay in close association with the wise, and move in the same direction they do.


text: The verb form יֵרוֹעַ ( yeroa ’) is the Niphal imperfect of רָעַע ( ra ’ a ’), meaning “to suffer hurt.” Several have attempted to parallel the repetition in the wordplay of the first colon. A. Guillaume has “he who associates with fools will be left a fool” (“A Note on the Roots רִיע , יָרַע , and רָעַע in Hebrew,” JTS 15 [1964]: 294). Knox translated the Vulgate thus: “Fool he ends that fool befriends” (cited by D. Kidner, Proverbs [TOTC], 104).


text: Heb “evil.” The term רָעָה ( ra ’ ah , “evil”) here functions in a metonymical sense meaning “calamity.” “Good” is the general idea of good fortune or prosperity; the opposite, “evil,” is likewise “misfortune” (cf. NAB, NIV, NRSV) or calamity.


text: Heb “good.”


text: Heb “fallow ground” (so NASB). The word נִיר ( nir ) means “the tillable [or untilled; or fallow] ground.” BDB 644 s.v. says this line could be rendered: “abundant food [yields] the fallow ground of poor men” (i.e., with the Lord ’s blessing).


text: The MT reads “there is what is swept away because [there is] no justice” ( וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט , vÿyesh nispeh bÿlo ’ mishpat ). The LXX reads “the great enjoy wealth many years, but some men perish little by little.” The Syriac reads “those who have no habitation waste wealth many years, and some waste it completely.” Tg . Prov 13:23 reads “the great man devours the land of the poor, and some men are taken away unjustly.” The Vulgate has “there is much food in the fresh land of the fathers, and for others it is collected without judgment.” C. H. Toy says that the text is corrupt ( Proverbs [ICC], 277). Nevertheless, the MT makes sense: The ground could produce enough food for people if there were no injustice in the land. Poverty is unnecessary as long as there is justice and not injustice.


text: Heb “his son.”


text: Heb “him”; the referent (his child) is specified in the translation for clarity.


text: Heb “seeks him.” The verb שָׁחַר ( shahar , “to be diligent; to do something early”; BDB 1007 s.v.) could mean “to be diligent to discipline,” or “to be early or prompt in disciplining.” See G. R. Driver, “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 170.


text: The noun מוּסָר ( musar , “discipline”) functions as an adverbial accusative of reference: “he is diligent in reference to discipline.”


text: The noun נֶפֶשׁ (traditionally “soul”; cf. KJV, ASV) here means “appetite” (BDB 660 s.v. 5 .a).


text: Heb “he will lack.” The term “food” is supplied in the translation as a clarification. The wicked may go hungry, or lack all they desire, just as the first colon may mean that what the righteous acquire proves satisfying to them.