translation_id: net-engnet

book_id: PRO

label: NET translator note

text: Heb “plans of the heart” (so ASV, NASB, NIV). The phrase מַעַרְכֵי־לֵב ( ma ’ arkhe-lev ) means “the arrangements of the mind.” sn Humans may set things in order, plan out what they are going to say, but God sovereignly enables them to put their thoughts into words.


text: Heb “[are] to a man.”


text: Here “the tongue” is a metonymy of cause in which the instrument of speech is put for what is said: the answer expressed.


text: Heb “ways of a man.”


text: Heb “in his eyes.”


text: The figure (a hypocatastasis) of “weighing” signifies “evaluation” (e.g., Exod 5:8 ; 1 Sam 2:3; 16:7 ; Prov 21:2; 24:12 ). There may be an allusion to the Egyptian belief of weighing the heart after death to determine righteousness. But in Hebrew thought it is an ongoing evaluation as well, not merely an evaluation after death.


text: Heb “spirits” (so KJV, ASV). This is a metonymy for the motives, the intentions of the heart (e.g., 21:2 and 24:2 ). sn Humans deceive themselves rather easily and so appear righteous in their own eyes; but the proverb says that God evaluates motives and so he alone can determine if the person’s ways are innocent.


label: NET textual note

text: The MT reads גֹּל ( gol , “commit”) from the root גָּלַל ( galal , “to roll”). The LXX and Tg. Prov 16:3 have “reveal” as if the root were גָּלָה ( galah , “to reveal”). tn Heb “roll.” The verb גֹּל (“to commit”) is from the root גָּלַל (“to roll”). The figure of rolling (an implied comparison or hypocatastasis), as in rolling one’s burdens on the Lord , is found also in Pss 22:8 [9]; 37:5; and 55:22 . It portrays complete dependence on the Lord . This would be accomplished with a spirit of humility and by means of diligent prayer, but the plan must also have God’s approval.


text: The suffix on the plural noun would be a subjective genitive: “the works you are doing,” or here, “the works that you want to do.”


text: The syntax of the second clause shows that there is subordination: The vav on וְיִכֹּנוּ ( vÿyikonu ) coming after the imperative of the first clause expresses that this clause is the purpose or result. People should commit their works in order that the Lord may establish them. J. H. Greenstone says, “True faith relieves much anxiety and smoothens many perplexities” ( Proverbs , 172).


text: Heb “for its answer.” The term לַמַּעֲנֵהוּ ( lamma ’ anehu ) has been taken to mean either “for his purpose” or “for its answer.” The Hebrew word is מַעֲנֶה ( ma ’ aneh , “answer”) and not לְמַעַן ( lÿma ’ an , “purpose”). So the suffix likely refers to “everything” ( כֹּל , kol ). God ensures that everyone’s actions and the consequences of those actions correspond – certainly the wicked for the day of calamity. In God’s order there is just retribution for every act.


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


text: Heb “every proud of heart”; NIV “all the proud of heart.” “Heart” is the genitive of specification; the phrase is talking about people who have proud hearts, whose ideas are arrogant. These are people who set themselves presumptuously against God (e.g., 2 Chr 26:16 ; Ps 131:1 ; Prov 18:12 ).


text: Heb “hand to hand.” This idiom means “you can be assured” (e.g., Prov 11:21 ).


text: The LXX has inserted two couplets here: “The beginning of a good way is to do justly, // and it is more acceptable with God than to do sacrifices; // he who seeks the Lord will find knowledge with righteousness, // and they who rightly seek him will find peace.” C. H. Toy reminds the reader that there were many proverbs in existence that sounded similar to those in the book of Proverbs; these lines are in the Greek OT as well as in Sirach ( Proverbs [ICC], 321-22). tn The B-line continues the A-line, but explains what it means that they are an abomination to the Lord – he will punish them. “Will not go unpunished” is an understatement (tapeinosis) to stress first that they will certainly be punished; those who humble themselves before God in faith will not be punished.


text: Heb “is atoned”; KJV “is purged”; NAB “is expiated.” The verb is from I כָּפַר ( kafar , “to atone; to expiate; to pacify; to appease”; HALOT 493-94 s.v. I כפר ). This root should not be confused with the identically spelled Homonym II כָּפַר ( kafar , “to cover over”; HALOT 494 s.v. II * כפר ). Atonement in the OT expiated sins, it did not merely cover them over (cf. NLT). C. H. Toy explains the meaning by saying it affirms that the divine anger against sin is turned away and man’s relation to God is as though he had not sinned ( Proverbs [ICC], 322). Genuine repentance, demonstrated by loyalty and truthfulness, appeases the anger of God against one’s sin.


text: Heb “fear of the Lord .” The term יְהוָה ( yÿhvah , “the Lord ”) functions as an objective genitive: “fearing the Lord .”


text: Heb “turns away from”; NASB “keeps away from.”


text: The first line uses an infinitive in a temporal clause, followed by its subject in the genitive case: “in the taking pleasure of the Lord ” = “when the Lord is pleased with.” So the condition set down for the second colon is a lifestyle that is pleasing to God.


text: The referent of the verb in the second colon is unclear. The straightforward answer is that it refers to the person whose ways please the Lord – it is his lifestyle that disarms his enemies. W. McKane comments that the righteous have the power to mend relationships ( Proverbs [OTL], 491); see, e.g., 10:13; 14:9; 15:1; 25:21-22 ). The life that is pleasing to God will be above reproach and find favor with others. Some would interpret this to mean that God makes his enemies to be at peace with him (cf. KJV, NAB, NASB, NIV, NLT). This is workable, but in this passage it would seem God would do this through the pleasing life of the believer (cf. NCV, TEV, CEV).


text: Heb “even his enemies he makes to be at peace with him.”


text: Heb “the heart of a man.” This stresses that it is within the heart that plans are made. Only those plans that are approved by God will succeed.


text: Heb “his way” (so KJV, NASB).


text: The verb כּוּן ( kun , “to establish; to confirm”) with צַעַד ( tsa ’ ad , “step”) means “to direct” (e.g., Ps 119:133 ; Jer 10:23 ). This contrasts what people plan and what actually happens – God determines the latter.


text: Heb “oracle” (so NAB, NIV) or “decision”; TEV “the king speaks with divine authority.” The term קֶסֶם ( qesem ) is used in the sense of “oracle; decision; verdict” ( HALOT 1115-16 s.v.). The pronouncements of a king form an oracular sentence, as if he speaks for God; they are divine decisions (e.g., Num 22:7; 23:23 ; 2 Sam 14:20 ).


text: Heb “on the lips.” The term “lips” is a metonymy of cause referring to what the king says – no doubt what he says officially.


text: Heb “his mouth.” The term “mouth” is a metonymy of cause for what the king says: his pronouncements and legal decisions.


text: Heb “a scale and balances of justice.” This is an attributive genitive, meaning “just scales and balances.” The law required that scales and measures be accurate and fair ( Lev 19:36 ; Deut 25:13 ). Shrewd dishonest people kept light and heavy weights to make unfair transactions.


text: Heb “stones.”


text: The “throne” represents the administration, or the decisions made from the throne by the king, and so the word is a metonymy of adjunct (cf. NLT “his rule”).


text: The MT has the plural, even though the verb “loves” is masculine singular. The ancient versions and two Hebrew mss read “a king.”


text: Heb “lips of righteousness”; cf. NAB, NIV “honest lips.” The genitive “righteousness” functions as an attributive adjective. The term “lips” is a metonymy of cause for what is said: “righteous speech” or “righteous counsel.”


text: The MT has the singular participle followed by the plural adjective (which is here a substantive). The editors of BHS wish to follow the ancient versions in making the participle plural, “those who speak uprightly.”


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: The expression uses an implied comparison, comparing “wrath” to a messenger because it will send a message. The qualification is “death,” an objective genitive, meaning the messenger will bring death, or the message will be about death. E.g., 1 Kgs 2:25, 29-34 and 46 . Some have suggested a comparison with the two messengers of Baal to the god Mot (“Death”) in the Ugaritic tablets (H. L. Ginsberg, “Baal’s Two Messengers,” BASOR 95 [1944]: 25-30). If there is an allusion, it is a very slight one. The verse simply says that the king’s wrath threatens death.


text: The verb is כָּפַּר ( kapar ), which means “to pacify; to appease” and “to atone; to expiate” in Levitical passages. It would take a wise person to know how to calm or pacify the wrath of a king – especially in the ancient Near East.


text: Heb “the light of the face of the king.” This expression is a way of describing the king’s brightened face, his delight in what is taking place. This would mean life for those around him. sn The proverb is the antithesis of 16:14 .


text: Heb “cloud.”


text: Heb “latter rain” (so KJV, ASV). The favor that this expression represents is now compared to the cloud of rain that comes with the “latter” rain or harvest rain. The point is that the rain cloud was necessary for the successful harvest; likewise the king’s pleasure will ensure the success and the productivity of the people under him. E.g., also Psalm 72:15-17 ; the prosperity of the land is portrayed as a blessing on account of the ideal king.


text: The form קְנֹה ( qÿnoh ) is an infinitive; the Greek version apparently took it as a participle, and the Latin as an imperative – both working with an unpointed קנה , the letter ה ( he ) being unexpected in the form if it is an infinitive construct (the parallel clause has קְנוֹת [ qÿnot ] for the infinitive, but the ancient versions also translate that as either a participle or an imperative).


text: The form is a Niphal participle, masculine singular. If it is modifying “understanding” it should be a feminine form. If it is to be translated, it would have to be rendered “and to acquire understanding is to be chosen more than silver” (cf. KJV, ASV, NASB). Many commentaries consider it superfluous. NIV and NCV simply have “to choose understanding rather than silver!”


text: The form סוּר ( sur ) is a Qal infinitive; it indicates that a purpose of the righteous life is to turn away from evil. “Evil” here has the sense of sinful living. So the first line asserts that the well-cared-for life avoids sin.


text: The LXX adds three lines after 17a and one after 17b: “The paths of life turn aside from evils, and the ways of righteousness are length of life; he who receives instruction will be prosperous, and he who regards reproofs will be made wise; he who guards his ways preserves his soul, and he who loves his life will spare his mouth.”


text: Heb “[is] before destruction.”


text: Heb “low of spirit”; KJV “of an humble spirit.” This expression describes the person who is humble and submissive before the Lord and therefore inoffensive. It is always necessary to have a humble spirit, whether there is wealth or not.


text: Heb “than to divide plunder.” The word “plunder” implies that the wealth taken by the proud was taken violently and wrongfully – spoils are usually taken in warfare. R. N. Whybray translates it with “loot” ( Proverbs [CBC], 95). The proud are in rebellion against God, overbearing and oppressive. One should never share the “loot” with them.


text: Heb “he who is prudent” or “he who deals wisely” (cf. KJV). The proverb seems to be referring to wise business concerns and the reward for the righteous. One who deals wisely in a matter will find good results. R. N. Whybray sees a contrast here: “The shrewd man of business will succeed well, but the happy man is he who trusts the Lord ” ( Proverbs [CBC], 92). Synonymous parallelism is more appropriate.


text: Or “he who gives heed to a word,” that is, “who listens to instruction” (cf. NIV, NLT).


text: Heb “good” (so KJV, ASV).


text: Although traditionally this word is translated “happy” (cf. KJV, ASV, NAB, NRSV, NLT), such a translation can be misleading because the word means far more than that. It describes the heavenly bliss that comes from knowing one is right with God and following God’s precepts. The “blessed” could be at odds with the world ( Ps 1:1-3 ).


text: Heb “and the one who trusts in the Lord – blessed is he.”


text: Heb “wise of heart” (so NRSV).


text: Heb “to the wise of heart it will be called discerning.” This means that the wise of heart, those who make wise decisions (“heart” being the metonymy), will gain a reputation of being the discerning ones.


text: Heb “sweetness of lips.” The term “lips” is a metonymy of cause, meaning what is said. It is a genitive of specification. The idea of “sweetness” must be gracious and friendly words. The teaching will be well-received because it is both delightful and persuasive (cf. NIV “pleasant words promote instruction”).


text: Heb “teaching” or “receptivity”; KJV “learning”; NIV “instruction.”


text: The Hebrew noun שֵׂכֵל ( sekhel , “prudence; insight”; cf. KJV, NASB, NIV “understanding”; NAB, CEV “good sense”) is related to the verb that means “to have insight; to give attention to; to act circumspectly [or, prudently],” as well as “to prosper; to have success.” These words all describe the kind of wise action that will be successful.


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 “fountain of life.” The point of the metaphor is that like a fountain this wisdom will be a constant provision for living in this world.


text: Heb “the discipline of fools [is] folly.” The “discipline” ( מוּסָר , musar ) in this proverb is essentially a requital for sin (hence “punishment,” so NIV, NCV, NRSV); discipline which is intended to correct is normally rejected and despised by fools. So the line is saying that there is very little that can be done for or with the fool (cf. NLT “discipline is wasted on fools”).


text: Or “mind” (cf. NCV, NRSV, NLT).


text: Heb “makes wise his mouth,” with “mouth” being a metonymy of cause for what is said: “speech.”


text: Heb “to his lips.” The term “lips” functions as a metonymy of cause for what is said.


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: Heb “There is a way that is right before a man [to the face of a man].”


text: Heb “the ways of death” (so KJV, ASV). This construct phrase features a genitive of destiny: “ways that lead to [or, end in] death.”This proverb is identical to 14:12 .


text: Heb “soul.” The term נֶפֶשׁ ( nefesh ) here means “appetite,” functioning as a metonymy; the “inner soul” of a person representing his appetite (BDB 660 s.v. 5 a; see, e.g., Pss 63:6; 107:9 ; Prov 13:25; 16:24; 27:7 ; Isa 56:11; 58:10 ; Jer 50:19 ; Ezek 7:19 ). This is suggested by the parallelism with “hunger.”


text: Heb “labors for him” (so NAB).


text: Heb “his mouth” (so KJV, NAB). The term “mouth” is a metonymy for hunger or eating. The idea of the proverb is clear – the need to eat drives people to work.


text: The LXX has apparently misread פִּיהוּ ( pihu ) and inserted the idea of “ruin” for the laborer: “he drives away ruin.” This influenced the Syriac to some degree; however, its first clause understood “suffering” instead of “labor”: “the person who causes suffering suffers.” sn This theme is taught elsewhere (e.g., Eccl 6:7 ; Eph 4:28; 6:7 ; 2 Thess 3:10-12 ).


text: Heb “a man of belial.” This phrase means “wicked scoundrel.” Some translate “worthless” (so ASV, NASB, CEV), but the phrase includes deep depravity and wickedness (C. H. Toy, Proverbs [ICC], 125-26).


text: Heb “digs up” (so NASB). The “wicked scoundrel” finds out about evil and brings it to the surface ( Prov 26:27 ; Jer 18:20 ). What he digs up he spreads by speech.


text: Heb “on his lips” (so NAB) The term “lips” is a metonymy of cause. To say that “evil” is on his lips means that he talks about the evil he has dug up.


text: Heb “a man of perverse things”; NAB “an intriguer.” This refers to someone who destroys lives. The parallelism suggests that he is a “slanderer” or “gossip” – one who whispers and murmurs ( 18:8; 26:20, 22 ).


text: The term אַלּוּף (’ aluf ) refers to a “friend” or “an intimate associate.” The word has other possible translations, including “tame” or “docile” when used of animals. Rashi, a Jewish scholar who lived a.d. 1040-1105, took it in the later sense of “prince,” saying that such speech alienates the Prince, namely God. But that is a forced interpretation of the line.


text: Heb “man of violence.” He influences his friends toward violence. The term חָמָס ( khamas , “violence”) often refers to sins against society, social injustices, and crimes.


text: The verb in the first colon is the Piel imperfect, and the form in the second is the Hiphil perfect; the first is a habitual imperfect, and the second a gnomic perfect. The first verb, “to persuade, seduce, entice,” is the metonymy of cause; the second verb, “to lead,” is the metonymy of effect, the two together forming the whole process.


text: Heb “not good” (so KJV, NAB, NASB, NIV, NRSV); NLT “a harmful path.” The expression “a way that is not good” is an example of tapeinosis – a deliberate understatement for the sake of emphasis: It is terrible. This refers to crime and violence. The understatement is used to warn people away from villains and to remind them to follow a good path.


text: The conjunction “and” does not appear in the Hebrew but is implied by the synonymous parallelism.


text: The participle קֹרֵץ ( qorets ) indicates that the person involved is pinching, compressing, or biting his lips (cf. NIV “purses his lips”).


text: The verb is a Piel perfect; it means “complete, finish, bring to an end.” The two cola may form the whole process: The first line has “to devise” evil, and the second has “he completes” evil. BDB, however, classifies this use of the Piel as “to accomplish in thought” meaning “to determine” something (BDB 478 s.v. כָּלָה 1f). In that case the two lines would have synonymous ideas, i.e., using facial expressions to plan evil actions.


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 “it is found” (so NASB) or “it will be found.”


text: One who is “slow to anger” is a patient person (cf. NAB, NIV, NLT). This is explained further in the parallel line by the description of “one who rules his spirit” ( וּמֹשֵׁל בְּרוּחוֹ , umoshel bÿrukho ), meaning “controls his temper.” This means the person has the emotions under control and will not “fly off the handle” quickly.


text: Heb “who rules his spirit” (so NASB).


text: The phrase “is better than” does not appear in this line in the Hebrew text, but is implied by the parallelism.


text: Heb “the lot is cast.” Because the ancient practice of “casting lots” is unfamiliar to many modern readers, the imagery has been updated to “throwing dice.” sn The proverb concerns the practice of seeking divine leading through casting lots. For a similar lesson, see Amenemope (18, 19:16-17 , in ANET 423).


text: Heb “all its decision.”