Heb “harvest.” The term תְּבוּאַת ( tÿvu ’ at , “harvest; yield”) is used figuratively here (hypocatastasis), drawing an implied comparison between the agricultural yield of a farmer’s labors with the consequences of the actions of the wicked. They will “reap” (= judgment) what they “sow” (= sin).


Heb “the harvest of the wicked.”


Heb “sin.” The term חַטָּאת ( khatta ’ t , “sin”) functions as a metonymy of cause (= sin) for effect (= punishment). In contrast to the righteous who receive a reward, the wicked receive punishment for their sin (cf. NASB, NIV, NCV). See D. W. Thomas, “The Meaning of חַטָּאת in Proverbs X.16,” JTS 15 (1964): 295-96.


Heb “discipline.” The noun מוּסָר ( musar ) has a basic two-fold range of meanings: (1) “discipline” (so NIV; NAB “admonition”; NCV, NLT “correction”) and (2) “instruction” (BDB 416 s.v.; so KJV, NASB, NRSV). The wise person listens to instruction (first colon); however, the fool will not even take discipline to heart (second colon).


The term is a genitive of location indicating the goal ( IBHS 147-48 §9.5.2f).


Heb “lips of falsehood.” The genitive noun שָׁקֶר ( shaqer , “falsehood”) functions as an attributive genitive. The noun “lips” is a metonymy of cause for speech produced by lips. The one who shows friendliness while concealing hatred is a liar (e.g., Ps 28:3 ).


Heb “causes to go out.” The Hiphil of יָצָא ( yatsa ) literally means “to cause to go out” (BDB 424 s.v. Hiph.1). This may refer to speech (“to utter”) in the sense of causing words to go out of one’s mouth, or it may refer to slander (“to spread”) in the sense of causing slander to go out to others.


The word דִבָּה ( dibbah ) means “whispering; defamation; evil report” (BDB 179 s.v.). Cf. NAB “accusations”; TEV “gossip.” sn The one who spreads slander is a fool because it not only destroys others but comes back on the guilty. See also the sayings of Amenemope and Ahiqar on these subjects ( ANET 423, 429).


Heb “he is a fool.” The independent personal pronoun הוּא ( hu ’, “he”) is used for emphasis. This is reflected in the translation as “certainly.”


Heb “does not cease.” It is impossible to avoid sinning in an abundance of words – sooner or later one is bound to say something wrong.


Or “holds his lips under control.” The verb חָשַׂךְ ( khasakh ) means “to withhold; to restrain; to hold in check” (BDB 362 s.v.). The related Arabic term is used in reference to placing a piece of wood in the mouth of a goat to prevent it from sucking ( HALOT 359 s.v. חשׂךְ ).


Heb “his lips” (so KJV, NAB, NASB); NIV “his tongue.” The term “lips” is a metonymy of cause for speech.


Heb “the lips of the righteous.” The term “lips” functions as a metonymy of cause for speech. This contrasts the tongue (metonymy of cause for what they say) with the heart (metonymy of subject for what they intend). What the righteous say is more valuable than what the wicked intend.


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


Or “pure”; Heb “choice.”


Heb “the heart of the wicked” (so KJV, NAB, NIV). The term “heart” functions as a metonymy of cause for thoughts. The term לֵב ( lev , “heart”) often refers to the seat of thoughts, will and emotions (BDB 524 s.v. 3-4 ).


Heb “like little.” This expression refers to what has little value: “little worth” (so KJV, NAB, NRSV; cf. BDB 590 s.v. מְעַט 2.d). The point of the metaphor is clarified by the parallelism: Silver is valuable; the heart of the wicked is worth little. Tg . Prov 10:20 says it was full of dross, a contrast with choice silver.


Heb “lips.” The term “lips” functions as a metonymy of cause for what is said (or in this case taught).


The verb רָעָה ( ra ’ ah ) means “to feed” or “to shepherd” (e.g., Gen 48:15 ). What they say will meet the needs of many.


In what sense the fool “dies” is unclear. Fools ruin their lives and the lives of others by their lack of discipline and knowledge. The contrast is between enhancing life and ruining life.


Heb “heart.” The term לֵב ( lev , “heart”) functions as a metonymy of association for wisdom and knowledge (BDB 524 s.v. 3 .a).


The term בְּרָכָּה ( bÿrakhah , “blessing”) refers to a gift, enrichment or endowment from the Lord .


Heb “of the Lord .” The term יְהוָה ( yÿhvah , “the Lord ”) functions here as a genitive of source.


Heb “makes rich” (so NASB); NAB “brings wealth.” The direct object “a person” does not appear in the Hebrew but is implied by the Hiphil verb; it is supplied in the translation.


Heb “toil.” The noun עֶצֶב (’ etsev ) has a basic two-fold range of meanings: (1) “toil; labor” which produces pain and sorrow, and (2) “pain; sorrow” which is the result of toil and labor (BDB 780 s.v.). This is the word used of the curse of “toil” in man’s labor ( Gen 3:17 ) and the “pain” in the woman’s child-bearing ( Gen 3:16 ). God’s blessing is pure and untarnished – it does not bring physical pain or emotional sorrow.


Heb “with.”


Heb “doing a plan.” The noun זִמָּה ( zimmah , “plan”) is often used pejoratively of a scheme to do wickedness. It is used elsewhere for planning lewdness, murder, incest, adultery, idolatry, and licentiousness. Any planned gross impropriety gives the fool pleasure. The verb עָשָׂה (’ asah , “to do”) here means “to carry out (a plan)” (BDB 794 s.v.).


Heb “like sport” (so NASB, NRSV). The noun שְׂחוֹק ( sÿkhoq , “sport”) is used elsewhere to refer to what is exhilarating and pleasurable (BDB 966 s.v.). As W. G. Plaut says, it is like child’s play ( Proverbs , 132). For the fool evil brings such enjoyment; for the discerning wisdom does.


Heb “a man of discernment.”


Heb “the dread of the wicked.” The noun רָשָׁע ( rasha ’, “wicked”) is a subjective genitive. The noun מְגוֹרַת ( mÿgorat ) refers to “the feared thing,” that is, what the wicked dread. The wicked are afraid of the consequences of their sinful actions; however, they cannot escape these consequences.


Heb “the desire of the righteous.” The noun צַדִּיק ( tsadiq , “righteous”) is a subjective genitive.


Heb “it will give.” When used without an expressed subject, the verb יִתֵּן ( yitten ) has a passive nuance: “it will be granted.”


Heb “the wicked are not”; ASV, NAB, NASB “is no more.”


Heb “a foundation forever”; NLT “have a lasting foundation.” sn The metaphor compares the righteous to an everlasting foundation to stress that they are secure when the catastrophes of life come along. He is fixed in a covenantal relationship and needs not to fear passing misfortunes. The wicked has no such security.


The participle is plural, and so probably should be taken in a distributive sense: “to each one who sends him.”


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


Heb “days” (so KJV, ASV).


Heb “years.” The term “years” functions as a synecdoche of part (= years) for the whole (= lifespan).


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.


Heb “for the one with integrity” ( לַתֹּם , latom ).


Or “ruin” (so NIV).


Heb “those who practice iniquity.”


Heb “the mouth.” The term פֶּה ( peh , “mouth”) functions as a metonymy of cause for speech.


Heb “bears wisdom.” The verb נוּב ( nuv ) means “to bear fruit.” It is used figuratively of the righteous; they produce wisdom and righteousness. The term חָכְמָה ( khokhmah , “wisdom”) represents the “fruit” that the righteous bear: “they bear the fruit of wisdom” (BDB 626 s.v.).


Heb “the tongue of perversions.” The noun תַּהְפֻּכוֹת ( tahpukhot , “perversions”) functions as a genitive of content; it refers to what the tongue says – perverse things. The plural form depicts a plural of character. The term לָשׁוֹן ( lashon , “tongue”) functions as a synecdoche of part (= tongue) for the whole person (= the speaker). The tongue is emphasized because this person is characterized by perverse speech. The term תַּהְפֻּכוֹת (“perversions”) refers to those who turn things upside down, overthrow, or pervert what is right.


Heb “will be cut off” (so NAB, NRSV, NLT); cf. KJV, NASB, NIV “cut out.” Their tongue will be cut off, a hyperbole meaning to bring to an end the evil that they speak.


Heb “lips.” The term “lips” is a metonymy of cause for what is said.


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


Heb “scales of deception.” The genitive is attributive: “deceptive scales.” This refers to dishonesty in the market where silver was weighed in the scales. God condemns dishonest business practices ( Deut 25:13-16 ; Lev 10:35-36), as did the ancient Near East ( ANET 388, 423).


Heb “a perfect stone.” Stones were used for measuring amounts of silver on the scales; here the stone that pleases the Lord is whole, complete, perfect (from שָׁלֵם , shalem ). It was one that would give an honest, accurate measurement.


Heb “presumptuousness.” This term is from the root זִיד , zid (or זוּד , zud ) which means “to boil; to seethe; to act proudly; to act presumptuously.” The idea is that of boiling over the edge of the pot, signifying overstepping the boundaries (e.g., Gen 25:29 ).


The verbs show both the sequence and the correlation. The first is the perfect tense of בּוֹא ( bo ’, “to enter; to come”); it is followed by the preterite with vav consecutive from the same verb, showing that one follows or comes with the other. Because the second verb in the colon is sequential to the first, the first may be subordinated as a temporal clause.


Heb “modesty”; KJV, ASV “the lowly.” The adjective צְנוּעִים ( tsÿnu ’ im , “modest”) is used as a noun; this is an example of antimeria in which one part of speech is used in the place of another (see E. W. Bullinger, Figures of Speech , 491-506), e.g., “Let the dry [adjective] appear!” = dry land ( Gen 1:9 ). The root צָנַע ( tsana ’, “to be modest; to be humble”) describes those who are reserved, retiring, modest. The plural form is used for the abstract idea of humility.


The term “comes” does not appear in the Hebrew, but is supplied in the translation from parallelism.


The form is a Kethib / Qere reading. The Qere יְשָׁדֵּם ( yÿshadem ) is an imperfect tense with the pronominal suffix. The Kethib וְשַׁדָּם ( vÿshadam ) is a perfect tense with a vav prefixed and a pronominal suffix. The Qere is supported by the versions.


Heb “his way.”


Heb “taken captive” (so NRSV); NIV, TEV “are trapped.”


Heb “but by the desire of the faithless are they taken captive.”


The first colon features an imperfect tense depicting habitual action, while the second has a perfect tense verb depicting gnomic action. sn The subject of this proverb is the hope of the wicked, showing its consequences – his expectations die with him (). Any hope for long life and success borne of wickedness will be disappointed.


There are several suggested changes for this word אוֹנִים (’ onim , “vigor” or “strength”). Rashi, a Jewish scholar who lived a.d. 1040-1105, suggests that the word refers to children, a meaning implied from Gen 49:3 . This would mean that even his children would not benefit from his wickedness. Tg . Prov 11:7 rendered it “who practice crookedness,” deriving it from the first root which means “wickedness.”


The LXX adds an antithesis to this: “When the righteous dies, hope does not perish.” The LXX translators wanted to see the hope of the righteous fulfilled in the world to come.


The verb is the Niphal perfect from the first root חָלַץ ( khalats ), meaning “to draw off; to withdraw,” and hence “to be delivered.” sn The verse is not concerned with the problem of evil and the suffering of the righteous; it is only concerned with the principle of divine justice.


The verb is masculine singular, so the subject cannot be “trouble.” The trouble from which the righteous escape will come on the wicked – but the Hebrew text literally says that the wicked “comes [= arrives; turns up; shows up] in the place of the righteous.” Cf. NASB “the wicked takes his place”; NRSV “the wicked get into it instead”; NIV “it comes on the wicked instead.”


Heb “with his mouth.” The term פֶּה ( peh , “mouth”) functions as a metonymy of cause for speech.


The text has “in the good [ בְּטוֹב , bÿtov ] of the righteous,” meaning when they do well, when they prosper. Cf. NCV, NLT “succeed”; TEV “have good fortune.”


Heb “the blessing of the upright.” This expression features either an objective or subjective genitive. It may refer to the blessing God gives the upright (which will benefit society) or the blessing that the upright are to the city. The latter fits the parallelism best: The blessings are the beneficent words and deeds that the righteous perform.


Heb “mouth.” The term פֶּה ( peh , “mouth”) functions as a metonymy of cause for counsel, as the parallelism suggests.


Heb “despises” (so NASB) or “belittles” (so NRSV). The participle בָּז ( baz , from בּוּז , buz ) means “to despise; to show contempt for” someone. It reflects an attitude of pride and judgmentalism. In view of the parallel line, in this situation it would reflect perhaps some public denunciation of another person. sn According to Proverbs (and the Bible as a whole) how one treats a neighbor is an important part of righteousness. One was expected to be a good neighbor, and to protect and safeguard the life and reputation of a neighbor.


Heb “heart.” The noun לֵב ( lev , “heart”) functions as a metonymy of association for wisdom, since the heart is often associated with knowledge and wisdom (BDB 524 s.v. 3 .a).


Heb “a man of discernment.”


Heb “going about in slander.” This expression refers to a slanderer. The noun means “slander” and so “tale-bearer” (so KJV, ASV, NASB), “informer.” The related verb ( רָכַל , rakhal ) means “to go about” from one person to another, either for trade or for gossip.


The participle מְגַלֶּה ( mÿgaleh ) means “uncovering” or “revealing” secrets. sn This is the intent of a person who makes disparaging comments about others – he cannot wait to share secrets that should be kept.


Heb “faithful of spirit.” This phrase describes the inner nature of the person as faithful and trustworthy. This individual will not rush out to tell whatever information he has heard, but will conceal it.


The word תַּחְבֻּלוֹת ( takhvulot , “guidance; direction”) is derived from the root I חָבַל ( khaval , “rope-pulling” and “steering” or “directing” a ship; BDB 286 s.v.). Thus spiritual guidance is like steering a ship, here the ship of state (R. N. Whybray, Proverbs [CBC], 68; Prov 1:5 ). Advice is necessary for the success of a nation.


Heb “victory.” This term תְּשׁוּעָה ( teshu ’ ah ) means “salvation” or “victory” (BDB 448 s.v.); cf. NAB, TEV “security”; NRSV, NLT “safety.” Here, it connotes “success” as the antithesis of the nation falling. The setting could be one of battle or economics. Victory or success will be more likely with good advice. This assumes that the counselors are wise.


The sentence begins with the Niphal imperfect and the cognate ( רַע־יֵרוֹעַ , ra ’ -yeroa ’), stressing that whoever does this “will certainly suffer hurt.” The hurt in this case will be financial responsibility for a bad risk.


Heb “hates.” The term שֹׂנֵא ( shoneh ) means “to reject,” and here “to avoid.” The participle is substantival, functioning as the subject of the clause. The next participle, תֹקְעִים ( toq ’ im , “striking hands”), is its object, telling what is hated. The third participle בּוֹטֵחַ ( boteakh , “is secure”) functions verbally.


Heb “striking.” The imagery here is shaking hands to seal a contract. The term “hands” does not appear in the Hebrew text, but is implied.


Heb “a woman of grace.” The genitive חֵן ( khen , “grace”) functions as an attributive adjective. The contrast is between “a gracious woman” ( אֵשֶׁת־חֵן , ’ eshet-khen ), a woman who is not only graceful but generous, and “powerful men,” a term usually having a bad sense, such as tyrants or ruthless men.


Heb “those who are terrifying.” The term עָרִיץ (’ arits ) refers to a person who strikes terror into the hearts of his victims. The term refers to a ruthless person who uses violence to overcome his victims (BDB 792 s.v.). Cf. ASV, NASB, NLT “violent men”; NRSV “the aggressive.”


The LXX adds: “She who hates virtue makes a throne for dishonor; the idle will be destitute of means.” This reading is followed by several English versions (e.g., NAB, NEB, NRSV, TEV). C. H. Toy concludes that MT provides remnants of the original, but that the LXX does not provide the full meaning ( Proverbs [ICC], 229). sn The implication is that the ruthless men will obtain wealth without honor, and therefore this is not viewed as success by the writer.


Heb “man of kindness.” sn This contrasts the “kind person” and the “cruel person” (one who is fierce, cruel), showing the consequences of their dispositions.


The term גֹּמֶל ( gomel ) means “to deal fully [or “adequately”] with” someone or something. The kind person will benefit himself.


Heb “his own soul.” The term נֶפֶשׁ ( nefesh , “soul”) is used as a synecdoche of part (= soul) for the whole (= person): “himself” (BDB 660 s.v. 4 ).


Heb “brings trouble to his flesh.” sn There may be a conscious effort by the sage to contrast “soul” and “body”: He contrasts the benefits of kindness for the “soul” (translated “himself”) with the trouble that comes to the “flesh/body” (translated “himself”) of the cruel.


The form is the masculine singular adjective used as a substantive.


Heb “makes” (so NAB).


Heb “wages of deception.” sn Whatever recompense or reward the wicked receive will not last, hence, it is deceptive (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 88).


The term “reaps” does not appear in the Hebrew but has been supplied in the translation from context for the sake of smoothness.


Heb “true” (so NASB, NRSV); KJV, NAB, NIV “sure.”


Heb “the veritable of righteousness.” The adjective כֵּן ( ken , “right; honest; veritable”) functions substantivally as an attributive genitive, meaning “veritable righteousness” = true righteousness (BDB 467 s.v. 2 ; HALOT 482 s.v. I כֵּן 2.b). One medieval Hebrew ms , LXX, and Syriac read בֵּן ( ben ), “son of righteousness.” That idiom, however, usually introduces bad qualities (“son of worthlessness”). Others interpret it as “righteousness is the foundation of life.” KB identifies the form as a participle and reads it as “steadfast in righteousness”; but the verb does not otherwise exist in the Qal. W. McKane reads it as כָּן ( kan , from כּוּן , kun ) and translates it “strive after” life ( Proverbs [OTL], 435).


Heb “is to life.” The expression “leads to” does not appear in the Hebrew text, but the idiom implies it; it is supplied in the translation for smoothness.


The phrase “pursues it” does not appear in the Hebrew but has been supplied in the translation from context.


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


Heb “those who are blameless of way.” The noun דֶּרֶךְ ( derekh , “way”) is a genitive of specification: “blameless in their way.”


The expression “hand to hand” refers the custom of striking hands to confirm an agreement (M. Anbar, “Proverbes 11:21; 16:15 ; יד ליד , «sur le champ»,” Bib 53 [1972]: 537-38). Tg . Prov 11:21 interprets it differently: “he who lifts up his hand against his neighbor will not go unpunished.”


Heb “will not be free.” The verb נָקָה ( naqah ) means “to be clean; to be empty.” In the Niphal it means “to be free of guilt; to be clean; to be innocent,” and therefore “to be exempt from punishment” (BDB 667 s.v. Niph). The phrase “will not go unpunished” (cf. NAB, NASB, NIV, NRSV) is an example of tapeinosis (a negative statement that emphasizes the positive opposite statement): “will certainly be punished” (cf. TEV, CEV, NLT).


Heb “the seed of the righteous.” This is an idiom that describes a class of people who share the nature of righteousness (e.g., Isa 1:4; 65:23 ). The word “seed” (hypocatastasis) means “offspring.” Some take it literally, as if it meant that the children of the righteous will escape judgment (Saadia, a Jewish scholar who lived a.d. 882-942). The LXX translates it in a different sense: “he that sows righteousness will receive a faithful reward.”


Heb “will be delivered” (so NASB). The phrase “from unjust judgment” does not appear in the Hebrew but is implied by the idiom.


Heb “a ring of gold.” The noun זָהָב ( zahav , “gold”) is a genitive of material; the ring is made out of gold.


Heb “in a snout of a swine.” A beautiful ornament and a pig are as incongruous as a beautiful woman who has no taste or ethical judgment.


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


Heb “the desire of the righteous.” The noun תַּאֲוַת ( ta ’ avat ) functions as an objective genitive: “what the righteous desire.”


Heb “There is one who scatters.” The participle מְפַזֵּר ( mÿfazzer , “one who scatters”) refers to charity rather than farming or investments (and is thus a hypocatastasis). Cf. CEV “become rich by being generous”).


Heb “increases.” The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God’s economy.


Heb “more than what is right.” This one is not giving enough, but saving for himself.


Heb “comes to lack.” The person who withholds will come to the diminishing of his wealth. The verse uses hyperbole to teach that giving to charity does not make anyone poor, and neither does refusal to give ensure prosperity.


Heb “the soul of blessing.” The genitive functions attributively. “Blessing” refers to a gift ( Gen 33:11 ) or a special favor ( Josh 15:19 ). The term נֶפֶשׁ ( nefesh , “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4 .


Heb “will grow fat.” Drawing on the standard comparison of fatness and abundance ( Deut 32:15 ), the term means “become rich, prosperous.”


The verb מַרְוֶה ( marveh , “to be saturated; to drink one’s fill”) draws a comparison between providing water for others with providing for those in need (e.g., Jer 31:25 ; Lam 3:15 ). The kind act will be reciprocated.


The phrase “for others” does not appear in the Hebrew but is implied by the causative Hiphil verb which normally takes a direct object; it is elided in the Hebrew for the sake of emphasis. It is supplied in the translation for the sake of clarity and smoothness.


This verb also means “to pour water,” and so continues the theme of the preceding participle: The one who gives refreshment to others will be refreshed. BDB 924 s.v. רָוָה lists the form יוֹרֶא ( yore ’) as a Hophal imperfect of רָוָה ( ravah , the only occurrence) and translates it “will himself also be watered” (cf. KJV, ASV, NASB). But the verb looks very much like a Hiphil of the root יָרָא ( yara ’, “to shoot; to pour”). So the editors of BHS suggest יוּאָר ( yu ’ ar ).


The direct object suffix on the verb picks up on the emphatic absolute phrase: “they will curse him – the one who withholds grain.”


Heb “but a blessing is for the head of the one who sells.” The parallelism with “curse” suggests that בְּרָכָה ( berakhah ) “blessing” means “praise.”


Heb “for the head of the one who sells.” The term “head” functions as a synecdoche of part (= head) for the whole (= person). The head is here emphasized because it is the “crowning” point of praise. The direct object (“it”) is not in the Hebrew text but is implied.


Two separate words are used here for “seek.” The first is שָׁחַר ( shakhar , “to seek diligently”) and the second is בָּקַשׁ ( baqash , “to seek after; to look for”). Whoever is seeking good is in effect seeking favor – from either God or man (e.g., Ps 5:12 ; Isa 49:8 ).


The participle דֹּרֵשׁ ( doresh ) means “to seek; to inquire; to investigate.” A person generally receives the consequences of the kind of life he seeks.


The verb is the imperfect tense, third feminine singular, referring to “evil,” the object of the participle.


Heb “leafage” or “leaf” (cf. KJV “as a branch”); TEV “leaves of summer”; NLT “leaves in spring.” The simile of a leaf is a figure of prosperity and fertility throughout the ancient Near East.


The verb עָכַר (’ akhar , “to trouble”) refers to actions which make life difficult for one’s family (BDB 747 s.v.). He will be cut out of the family inheritance.


Heb “his house.” The term בֵּית ( bet , “house”) is a synecdoche of container (= house) for its contents (= family, household).


Heb “the wind” (so KJV, NCV, NLT); NAB “empty air.” The word “wind” ( רוּחַ , ruakh ) refers to what cannot be grasped ( Prov 27:16 ; Eccl 1:14, 17 ). The figure is a hypocatastasis, comparing wind to what he inherits – nothing he can put his hands on. Cf. CEV “won’t inherit a thing.”


Heb “to the wise of heart.” The noun לֵב ( lev , “heart”) is an attributed genitive: “wise heart.” The term לֵב (“heart”) also functions as a synecdoche of part (= heart) for the whole (= person); see BDB 525 s.v. 7 .


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


Heb “tree of life” (so KJV, NAB, NIV, NRSV). The noun חַיִּים ( khayyim , “life”) is genitive of product. What the righteous produce (“fruit”) is like a tree of life – a long and healthy life as well as a life-giving influence and provision for others.


The Leningrad Codex mistakenly vocalized ש ( sin or shin ) as שׂ ( sin ) instead of שׁ ( shin ) in the term נְפָשׂוֹת ( nefashot ) which is vocalized as נְפָשׁוֹת ( nefasot , “souls”) in the other medieval Hebrew mss and early printed editions of the Masoretic Text.


The MT reads חָכָם ( khakham , “wise”) and seems to refer to capturing ( לָקַח , laqakh ; “to lay hold of; to seize; to capture”) people with influential ideas (e.g., 2 Sam 15:6 ). An alternate textual tradition reads חָמָס ( khamas ) “violent” (reflected in the LXX and Syriac) and refers to taking away lives: “but the one who takes away lives (= kills people) is violent” (cf. NAB, NRSV, TEV). The textual variant was caused by orthographic confusion of ס ( samek ) and כ ( kaf ), and metathesis of מ ( mem ) between the 2nd and 3rd consonants. If the parallelism is synonymous, the MT reading fits; if the parallelism is antithetical, the alternate tradition fits. See D. C. Snell, “‘Taking Souls’ in Proverbs 11:30 ,” VT 33 (1083): 362-65.


The LXX introduces a new idea: “If the righteous be scarcely saved” (reflected in 1 Pet 4:18 ). The Greek translation “scarcely” could have come from a Vorlage of בַּצָּרָה ( batsarah , “deficiency” or “want”) or בָּצַּר ( batsar , “to cut off; to shorten”) perhaps arising from confusion over the letters. The verb “receive due” could only be translated “saved” by an indirect interpretation. See J. Barr, “ בארץ ~ ΜΟΛΙΣ : Prov. XI.31, I Pet. IV.18,” JSS 20 (1975): 149-64.


This construction is one of the “how much more” arguments – if this be true, how much more this (arguing from the lesser to the greater). The point is that if the righteous suffer for their sins, certainly the wicked will as well.


Heb “the wicked and the sinner.” The two terms may form a hendiadys with the first functioning adjectivally: “the wicked sinner.”


Heb “but he condemns”; the referent (the Lord ) has been specified in the translation for clarity.


Heb “a man of wicked plans.” The noun מְזִמּוֹת ( mÿzimmot , “evil plans”) functions as an attributive genitive: “an evil-scheming man.” Cf. NASB “a man who devises evil”; NAB “the schemer.”


Heb “a man cannot be.”


The Niphal imperfect of כּוּן ( cun , “to be established”) refers to finding permanent “security” (so NRSV, TEV, CEV) before God. Only righteousness can do that.


Heb “a root of righteousness.” The genitive צַדִּיקִים ( tsadiqim , “righteousness”) functions as an attributive adjective. The figure “root” ( שֹׁרֶשׁ , shoresh ) stresses the security of the righteous; they are firmly planted and cannot be uprooted (cf. NLT “the godly have deep roots”). The righteous are often compared to a tree (e.g., 11:30 ; Ps 1:3; 92:13 ).


Heb “a wife of virtue”; NAB, NLT “a worthy wife.” This noble woman ( אֵשֶׁת־חַיִל , ’ shet-khayil ) is the subject of . She is a “virtuous woman” (cf. KJV), a capable woman of noble character. She is contrasted with the woman who is disgraceful ( מְבִישָׁה , mÿvishah ; “one who causes shame”) or who lowers his standing in the community.


Heb “she”; the referent (the wife) has been specified in the translation for clarity.


Heb “thoughts.” This term refers not just to random thoughts, however, but to what is planned or devised.


The infinitive construct אֱרָב (’ erav , “to lie in wait”) expresses the purpose of their conversations. The idea of “lying in wait for blood” is an implied comparison (hypocatastasis): Their words are like an ambush intended to destroy (cf. NAB, NRSV “are a deadly ambush”). The words of the wicked are here personified.


Heb “for blood.” The term “blood” is a metonymy of effect, the cause being the person that they will attack and whose blood they will shed. After the construct “blood” is also an objective genitive.


Heb “mouth.” The term פֶּה ( peh , “mouth”) is a metonymy of cause, signifying what the righteous say. The righteous can make a skillful defense against false accusations that are intended to destroy. The righteous, who have gained wisdom, can escape the traps set by the words of the wicked.


Heb “and they are not.”


Heb “the house of the righteous.” The genitive צַדִּיקִים ( tsadiqim ) functions as an attributive adjective: “righteous house.” The noun בֵּית ( bet , “house”) functions as a synecdoche of container (= house) for the contents (= family, household; perhaps household possessions). Cf. NCV “a good person’s family”; NLT “the children of the godly.”


Heb “a man.”


Heb “to the mouth of.” This idiom means “according to” (BDB 805 s.v. פֶּה 6.b.(b); cf. KJV, NAB, NIV). The point is that praise is proportionate to wisdom.


Heb “crooked of heart”; cf. NAB, NLT “a warped mind” (NIV similar). The noun לֵב ( lev , “heart”) is an attributive genitive. It functions as a metonymy of association for “mind; thoughts” (BDB 524 s.v. 3 ) and “will; volition” (BDB 524 s.v. 4 ). He does not perceive things as they are, so he makes all the wrong choices. His thinking is all wrong.


Heb “one who is lightly regarded.” The verb קָלָה ( qalah ) means “to be lightly esteemed; to be dishonored; to be degraded” (BDB 885 s.v.).


The meaning of the phrase וְעֶבֶד לוֹ ( vÿ ’ eved lo ) is ambiguous; the preposition is either possessive (“has a servant”) or a reflexive indirect object (“is a servant for himself”; cf. NAB, TEV). Several versions (LXX, Vulgate, Syriac) read “and yet has a servant.”


Heb “who feigns importance.” The term מְתַכַּבֵּד ( mÿtakkabed , from כָּבֵד , caved , “to be weighty; to be honored; to be important”) is an example of the so-called “Hollywood” Hitpael which describes a person putting on an act (BDB 458 s.v. כָּבֵד Hitp.2). sn This individual lives beyond his financial means in a vain show to impress other people and thus cannot afford to put food on the table.


Heb “knows”; NLT “concerned for the welfare of.” The righteous take care of animals, not just people.


Heb “but the mercies.” The additional words appear in the translation for the sake of clarification. The line can be interpreted in two ways: (1) when the wicked exhibit a kind act, they do it in a cruel way, or (2) even the kindest of their acts is cruel by all assessments, e.g., stuffing animals with food to fatten them for market – their “kindness” is driven by ulterior motives (J. H. Greenstone, Proverbs , 129).


Heb “will have his fill of” or “will be satisfied with.”


Heb “empty things” or “vain things.” The term רֵיקִים ( reqim ) refers to worthless pursuits in an effort to make money. The fact that the participle used is “chase after” shows how elusive these are. Cf. NIV “fantasies”; NCV “empty dreams”; TEV “useless projects.”


Heb “heart.” The term לֵב ( lev , “heart”) functions as a metonymy of association for wisdom (BDB 524 s.v. 3 ).


This line is difficult to interpret. BDB connects the term מְצוֹד ( mÿtsod ) to II מָצוֹד which means (1) “snare; hunting-net” and (2) what is caught: “prey” (BDB 844-45 s.v. II מָצוֹד ). This would function as a metonymy of cause for what the net catches: the prey. Or it may be saying that the wicked get caught in their own net, that is, reap the consequences of their own sins. On the other hand, HALOT 622 connects מְצוֹד ( mÿtsod ) to II מְצוּדָה ( mÿtsudah , “mountain stronghold”; cf. NAB “the stronghold of evil men will be demolished”). The LXX translated it as: “The desires of the wicked are evil.” The Syriac has: “The wicked desire to do evil.” The Latin expands it: “The desire of the wicked is a defense of the worst [things, or persons].” C. H. Toy suggests emending the text to read “wickedness is the net of bad men” ( Proverbs [ICC], 250).


Heb “the root of righteousness.” The genitive צַדִּיקִים ( tsadiqim , “righteousness”) functions as an attributive adjective. The wicked want what belongs to others, but the righteous continue to flourish.


The MT reads יִתֵּן ( yitten , “gives,” from נָתַן [ natan , “to give”]), and yields an awkward meaning: “the root of the righteous gives.” The LXX reads “the root of the righteous endures” (cf. NAB). This suggests a Hebrew Vorlage of אֵיתָן (’ etan , “constant; continual”; HALOT 44-45 s.v. I אֵיתָן 2) which would involve the omission of א ( alef ) in the MT. The metaphor “root” ( שֹׁרֶשׁ , shoresh ) is often used in Proverbs for that which endures; so internal evidence supports the alternate tradition.


MT reads the noun מוֹקֵשׁ ( moqesh , “bait; lure”). The LXX, Syriac and Tg . Prov 12:13 took it as a passive participle (“is ensnared”). The MT is the more difficult reading and so is preferred. The versions appear to be trying to clarify a difficult reading. tn Heb “snare of a man.” The word “snare” is the figurative meaning of the noun מוֹקֵשׁ (“bait; lure” from יָקַשׁ [ yaqash , “to lay a bait, or lure”]).


Heb “transgression of the lips.” The noun “lips” is a genitive of specification and it functions as a metonymy of cause for speech: sinful talk or sinning by talking. J. H. Greenstone suggests that this refers to litigation; the wicked attempt to involve the innocent ( Proverbs , 131).


Heb “fruit of the lips.” The term “fruit” is the implied comparison, meaning what is produced; and “lips” is the metonymy of cause, referring to speech. Proper speech will result in good things.


Heb “the work of the hands of a man.”


The Kethib has the Qal imperfect, “will return” to him (cf. NASB); the Qere preserves a Hiphil imperfect, “he/one will restore/render” to him (cf. KJV, ASV). The Qere seems to suggest that someone (God or people) will reward him in kind. Since there is no expressed subject, it may be translated as a passive voice.


Heb “in his own eyes.”


Or “a wise person listens to advice” (cf. NIV, NRSV, TEV, CEV, NLT).


Heb “The fool, at once his vexation is known.” This rhetorically emphatic construction uses an independent nominative absolute, which is then followed by the formal subject with a suffix. The construction focuses attention on “the fool,” then states what is to be said about him.


Heb “on the day” or “the same day.” sn The fool is impatient and unwise, and so flares up immediately when anything bothers him. W. McKane says that the fool’s reaction is “like an injured animal and so his opponent knows that he has been wounded” ( Proverbs [OTL], 442).


Heb “shrewd.”


Heb “covers.” The verb כָּסָה ( casah ) means “covers” in the sense of ignores or bides his time. The point is not that he does not respond at all, but that he is shrewd enough to handle the criticism or insult in the best way – not instinctively and irrationally.


The text has “he pours out faithfully”; the word rendered “faithfully” or “reliably” ( אֱמוּנָה , ’ emunah ) is used frequently for giving testimony in court, and so here the subject matter is the reliable witness.


Heb “righteousness.”


Heb “witness of falsehoods.” The genitive noun functions attributively, and the plural form depicts habitual action or moral characteristic. This describes a person who habitually lies. A false witness cannot be counted on to help the cause of justice.


The term “speaks” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.


The term בּוֹטֶה ( boteh ) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4 ; Num 30:7 ).


Heb “the tongue” (so NAB, NIV, NRSV). The term לָשׁוֹן ( lashon , “tongue”) functions as a metonymy of cause for what is said.


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


Heb “a lip of truth.” The genitive אֱמֶת (’ emet , “truth”) functions as an attributive adjective: “truthful lip.” The term שְׂפַת ( sÿfat , “lip”) functions as a synecdoche of part (= lip) for the whole (= person): “truthful person.” The contrast is between “the lip of truth” and the “tongue of lying.”


Heb “a tongue of deceit.” The genitive שָׁקֶר ( shaqer , “deceit”) functions as an attributive genitive. The noun לָשׁוֹן ( lashon , “tongue”) functions as a synecdoche of part (= tongue) for the whole (= person): “lying person.”


Heb “while I would twinkle.” This expression is an idiom meaning “only for a moment.” The twinkling of the eye, the slightest movement, signals the brevity of the life of a lie (hyperbole). But truth will be established ( תִּכּוֹן , tikon ), that is, be made firm and endure.


Heb “those who are counselors of peace.” The term שָׁלוֹם ( shalom , “peace”) is an objective genitive, so the genitive-construct “counselors of peace” means those who advise, advocate or promote peace (cf. NAB, NIV).


Heb “is not allowed to meet to the righteous.”


Heb “all calamity.” The proper nuance of אָוֶן (’ aven ) is debated. It is normally understood metonymically (effect) as “harm; trouble,” that is, the result/effect of wickedness (e.g., Gen 50:20 ). Rashi, a Jewish scholar who lived a.d. 1040-1105, took it as “wickedness,” its primary meaning; “the righteous will not be caught up in wickedness.”


The expression רָע מָלְאוּ ( malÿ ’ u ra ’, “to be full of evil”) means (1) the wicked do much evil or (2) the wicked experience much calamity (cf. NAB, NIV, NRSV, NLT).


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


Heb “lips of lying.” The genitive שָׁקֶר ( shaqer , “lying”) functions as an attributive genitive: “lying lips.” The term “lips” functions as a synecdoche of part (= lips) for the whole (= person): “a liar.”


Heb “but doers of truthfulness.” The term “truthfulness” is an objective genitive, meaning: “those who practice truth” or “those who act in good faith.” Their words and works are reliable.


Heb “a shrewd man” (so NAB); KJV, NIV “a prudent man”; NRSV “One who is clever.” sn A shrewd person knows how to use knowledge wisely, and restrains himself from revealing all he knows.


Heb “the heart of fools.” The term לֵב ( lev , “heart”) functions as a synecdoche of part (= heart) for the whole (= person): “foolish people.” This type of fool despises correction and instruction. His intent is to proclaim all that he does – which is folly. W. McKane says that the more one speaks, the less likely he is able to speak effectively ( Proverbs [OTL], 422). Cf. TEV “stupid people advertise their ignorance”; NLT “fools broadcast their folly.”


The term חָרַץ ( kharats , “diligent”) means (1) literally: “to cut; to sharpen,” (2) figurative: “to decide” and “to be diligent. It is used figuratively in Proverbs for diligence. The semantic development of the figure may be understood thus: “cut, sharpen” leads to “act decisively” which leads to “be diligent.” By their diligent work they succeed to management. The diligent rise to the top, while the lazy sink to the bottom.


Heb “the hand of the diligent.” The term “hand” is a synecdoche of part (= hand) for the whole (= person): diligent person. The hand is emphasized because it is the instrument of physical labor; it signifies the actions and the industry of a diligent person – what his hand does.


Heb “deceitful.” The term refers to one who is not diligent; this person tries to deceive his master about his work, which he has neglected.


Heb “will be for slave labor.” The term מַס ( mas , “slave labor”) refers to a person forced into labor from slavery.


The word “anxiety” ( דְּאָגָה , dÿ ’ agah ) combines anxiety and fear – anxious fear (e.g., Jer 49:23 ; Ezek 4:16 ); and for the verb (e.g., Ps 38:18 ; Jer 17:8 ).


Heb “the heart of a man.”


Heb “bows it [= his heart] down.” Anxiety weighs heavily on the heart, causing depression. The spirit is brought low.


Heb “good.” The Hebrew word “good” ( טוֹב , tov ) refers to what is beneficial for life, promotes life, creates life or protects life. The “good word” here would include encouragement, kindness, and insight – the person needs to regain the proper perspective on life and renew his confidence.


The line has several possible translations: (1) The verb יָתֵר ( yater ) can mean “to spy out; to examine,” which makes a good contrast to “lead astray” in the parallel colon. (2) יָתֵר could be the Hophal of נָתַר ( natar , Hiphil “to set free”; Hophal “to be set free”): “the righteous is delivered from harm” [reading mera`ah ] (J. A. Emerton, “A Note on Proverbs 12:26 ,” ZAW 76 [1964]: 191-93). (3) Another option is, “the righteous guides his friend aright” (cf. NRSV, NLT).


The MT reads יַחֲרֹךְ ( yakharokh ) from II חָרַךְ ( kharakh , “to roast”?). On the other hand, several versions (LXX, Syriac, Vulgate) reflect a Hebrew Vorlage of יַדְרִיךְ ( yadrikh ) from דָרַךְ ( darakh , “to gain”), meaning: “a lazy person cannot catch his prey” (suggested by Gemser; cf. NAB). The MT is the more difficult reading, being a hapax legomenon , and therefore should be retained; the versions are trying to make sense out of a rare expression. tn The verb II חָרַךְ ( kharakh ) is a hapax legomenon , appearing in the OT only here. BDB suggests that it means “to start; to set in motion” (BDB 355 s.v.). The related Aramaic and Syriac verb means “to scorch; to parch,” and the related Arabic verb means “to roast; to scorch by burning”; so it may mean “to roast; to fry” ( HALOT 353 s.v. I חרך ). The lazy person can’t be bothered cooking what he has hunted. The Midrash sees an allusion to Jacob and Esau in . M. Dahood translates it: “the languid man will roast no game for himself, but the diligent will come on the wealth of the steppe” (“The Hapax harak in Proverbs 12:27 ,” Bib 63 [1982]: 60-62). This hyperbole means that the lazy person does not complete a project.


Heb “the wealth of a man.”


The consonants אל־מות (’ l-mvt ) are vocalized by the MT as אַל־מָוֶת (’ al-mavet , “no death”), meaning: “the journey of her path is no-death” = immortality. However, many medieval Hebrew mss and all the versions vocalize it as אֶל־מָוֶת (’ el-mavet , “to death”), meaning: “but another path leads to death” (cf. NAB, NCV). W. McKane adopts this reading, and suggests that MT is a scribal change toward eternal life ( Proverbs [OTL], 451-52). Others adopt this reading because they do not find the term “life” used in Proverbs for eternal life, nor do they find references to immortality elsewhere in Proverbs. tn Heb “no death.” This phrase may mean “immortality.” Those who enter the path of righteousness by faith and seek to live righteously are on their way to eternal life. However, M. Dahood suggests that it means permanence (“Immortality in Proverbs 12:28 ,” Bib 41 [1960]: 176-81).


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


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.”


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


Heb “he eats [what is] good.”


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


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).


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.


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


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


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.”


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).


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 ).


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


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.”


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).


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.”


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.


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.


Heb “the life of a man.”


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”).


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).


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.


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


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”).


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).


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.”


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


Heb “will increase.”


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


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


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


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.


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.


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


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


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.”


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.”


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


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.


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


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


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 ).


Heb “gives”; NASB “produces.”


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


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.


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.


Heb “bad.”


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.


Or “evil.”


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.


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.


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.).


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.


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 .


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.


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).


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.


Heb “good.”


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).


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.


Heb “his son.”


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


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.


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


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


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.


Heb “wise ones of women.” The construct phrase חַכְמוֹת נָשִׁים ( khakhmot nashim ) features a wholistic genitive: “wise women.” The plural functions in a distributive sense: “every wise woman.” The contrast is between wise and foolish women (e.g., Prov 7:10-23; 31:10-31 ).


The perfect tense verb in the first colon functions in a gnomic sense, while the imperfect tense in the second colon is a habitual imperfect.


Heb “house.” This term functions as a synecdoche of container (= house) for contents (= household, family).


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


Heb “crooked of ways”; NRSV “devious in conduct.” This construct phrase features a genitive of specification: “crooked in reference to his ways.” The term “ways” is an idiom for moral conduct. The evidence that people fear the Lord is uprightness; the evidence of those who despise him is the devious ways.


The preposition בְּ ( bet ) may denote (1) exchange: “in exchange for” foolish talk there is a rod; or (2) cause: “because of” foolish talk.


The MT reads גַּאֲוָה ( ga ’ avah , “pride”) which creates an awkward sense “in the mouth of a fool is a rod of pride” (cf. KJV, ASV). The BHS editors suggest emending the form to גֵּוֹה (“disciplining-rod”) to create tighter parallelism and irony: “in the mouth of a fool is a rod for the back” (e.g., Prov 10:13 ). What the fools says will bring discipline. tn Heb “a rod of back.” The noun גֵּוֹה functions as a genitive of specification: “a rod for his back.” The fool is punished because of what he says.


Heb “lips.” The term “lips” is a metonymy of cause, meaning what they say. The wise by their speech will find protection.


Heb “the strength of oxen.” The genitive שׁוֹר ( shor , “oxen”) functions as an attributed genitive: “strong oxen.” Strong oxen are indispensable for a good harvest, and for oxen to be strong they must be well-fed. The farmer has to balance grain consumption with the work oxen do.


Heb “a witness of faithfulness.” The genitive functions in an attributive sense: “faithful witness” (so KJV, NRSV); TEV “reliable witness.”


Heb “a witness of falsehood.” The genitive functions in an attributive sense: “false witness.”


Heb “and there is not.”


Heb “a man, a stupid fellow.”


Heb “and.” The vav ( ו ) that introduces this clause may be understood as meaning “or….”


The MT reads וּבַל־יָדַעְתָּ ( uval-yada ’ ta , “you did not know [the lips of knowledge]).” It must mean that one should leave the fool because he did not receive knowledge from what fools said. Tg . Prov 14:7 freely interprets the verse: “for there is no knowledge on his lips.” The LXX reflects a Hebrew Vorlage of וּכְלֵי־דַעַת ( ukhÿle-da ’ at , “[wise lips] are weapons of discretion”). The textual variant involves wrong word division and orthographic confusion between ב ( bet ) and כ ( kaf ). C. H. Toy emends the text: “for his lips do not utter knowledge” as in 15:7 ( Proverbs [ICC], 285). The MT is workable and more difficult.


Heb “lips of knowledge” (so KJV, ASV). “Lips” is the metonymy of cause, and “knowledge” is an objective genitive (speaking knowledge) or attributive genitive (knowledgeable speech): “wise counsel.”


Or “the prudent [person]” (cf. KJV, NASB, NIV).


The Hiphil infinitive construct denotes purpose. Those who are shrewd will use it to give careful consideration to all their ways.


The word means “deception,” but some suggest “self-deception” here (W. McKane, Proverbs [OTL], 466; and D. W. Thomas, “Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 286); cf. NLT “fools deceive themselves.” The parallelism would favor this, but there is little support for it. The word usually means “craft practiced on others.” If the line is saying the fool is deceitful, there is only a loose antithesis between the cola.


The noun “fools” is plural but the verb “mock” is singular. This has led some to reverse the line to say “guilty/guilt offering mocks fools” (C. H. Toy, Proverbs [ICC], 287); see, e.g., Isa 1:14 ; Amos 5:22 . But lack of agreement between subject and verb is not an insurmountable difficulty.


The LXX reads “houses of transgressors will owe purification.” Tg . Prov 14:9 has “guilt has its home among fools” (apparently reading לִין לוּן , lin lun ). tn Heb “guilt.” The word אָשָׁם (’ asham ) has a broad range of meanings: “guilt; reparation.” According to Leviticus, when someone realized he was guilty he would bring a “reparation offering,” a sin offering with an additional tribute for restitution ( Lev 5:1-6 ). It would be left up to the guilty to come forward; it was for the kind of thing that only he would know, for which his conscience would bother him. Fools mock any need or attempt to make things right, to make restitution (cf. NIV, NRSV, NCV, TEV).


The word רָצוֹן ( ratson ) means “favor; acceptance; pleasing.” It usually means what is pleasing or acceptable to God. In this passage it either means that the upright try to make amends, or that the upright find favor for doing so.


Heb “bitterness of its soul.”


Heb “stranger” (so KJV, NASB, NRSV).


The verb is the Hitpael of II עָרַב (’ arav ), which means “to take in pledge; to give in pledge; to exchange.” Here it means “to share [in].” The proverb is saying that there are joys and sorrows that cannot be shared. No one can truly understand the deepest feelings of another.


Heb “house.” The term “house” is a metonymy of subject, referring to their contents: families and family life. sn Personal integrity ensures domestic stability and prosperity, while lack of such integrity (= wickedness) will lead to the opposite.


The term “tent” is a metonymy here referring to the contents of the tent: families.


Heb “which is straight before a man.” sn The proverb recalls the ways of the adulterous woman in chapters 1-9 , and so the translation of “man” is retained. The first line does not say that the “way” that seems right is “vice,” but the second line clarifies that. The individual can rationalize all he wants, but the result is still the same. The proverb warns that any evil activity can take any number of ways (plural) to destruction.


Heb “the ways of death” (so KJV, ASV). This construct phrase features a genitive of destiny: “ways that lead to [or, end in] death.” Here death means ruin (e.g., Prov 7:27; 16:25 ). The LXX adds “Hades,” but the verse seems to be concerned with events of this life.


Heb “and its end, joy, is grief.” The suffix may be regarded as an Aramaism, a proleptic suffix referring to “joy.”


The phrase “may be” is not in the Hebrew but is supplied from the parallelism, which features an imperfect of possibility.


Heb “a turning away of heart.” The genitive לֵב ( lev , “heart”) functions as an attributive adjective: “a backslidden heart.” The term סוּג ( sug ) means “to move away; to move backwards; to depart; to backslide” (BDB 690 s.v. I סוּג ). This individual is the one who backslides, that is, who departs from the path of righteousness.


Heb “will be filled”; cf. KJV, ASV. The verb (“to be filled, to be satisfied”) here means “to be repaid,” that is, to partake in his own evil ways. His faithlessness will come back to haunt him.


The phrase “will be rewarded” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.


Heb “his step”; cf. TEV “sensible people watch their step.”


Heb “fears.” Since the holy name (Yahweh, translated “the Lord ”) is not used, it probably does not here mean fear of the Lord , but of the consequences of actions.


The Hitpael of עָבַר (’ avar , “to pass over”) means “to pass over the bounds of propriety; to act insolently” (BDB 720 s.v.; cf. ASV “beareth himself insolently”).


The verb בָּטַח here denotes self-assurance or overconfidence. Fools are not cautious and do not fear the consequences of their actions.


Heb “a man of devices.”


The LXX reads “endures” (from נָשָׂא , nasa ’) rather than “is hated” (from שָׂנֵא , sane ’). This change seems to have arisen on the assumption that a contrast was needed. It has: “a man of thought endures.” Other versions take מְזִמּוֹת ( mÿzimmot ) in a good sense; but antithetical parallelism is unwarranted here.


G. R. Driver, however, proposed reading the verb as “are adorned” from הלה (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 181). A similar reading is followed by a number of English versions (e.g., NAB, NRSV, NLT). sn The proverb anticipates what the simple will receive, assuming they remain simpletons.


Or “prudent” (KJV, NASB, NIV); NRSV, TEV “clever.”


The meaning of יַכְתִּרוּ ( yakhtiru , Hiphil imperfect of כָּתַר , katar ) is elusive. It may not mean “to be crowned” or “to crown themselves,” but “to encircle” or “to embrace.” BDB 509 s.v. כָּתַר Hiph suggests “to throw out crowns” (throw out knowledge as a crown) or “to encompass knowledge,” i.e., possess it (parallel to inherit).


Many versions nuance the perfect tense verb שָׁחַח ( shakhakh ) as a characteristic perfect. But the proverb suggests that the reality lies in the future. So the verb is best classified as a prophetic perfect (cf. NASB, NIV, CEV, NLT): Ultimately the wicked will acknowledge and serve the righteous – a point the prophets make.


The phrase “will bow” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.


Heb “hated.” The verse is just a statement of fact. The verbs “love” and “hate” must be seen in their connotations: The poor are rejected, avoided, shunned – that is, hated; but the rich are sought after, favored, embraced – that is, loved.


The term “exhibit” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.


Heb “loyal-love and truth.” The two terms חֶסֶד וֶאֱמֶת ( khesed ve ’ emet ) often form a hendiadys: “faithful love” or better “faithful covenant love.”


Heb “word of lips.” This construct phrase features a genitive of source (“a word from the lips”) or a subjective genitive (“speaking a word”). Talk without work (which produces nothing) is contrasted with labor that produces something.


The term “brings” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.


The MT reads אִוֶלֶת (’ ivelet , “folly”). The editors of BHS propose emending the text to וְלִוְיַת ( vÿlivyat , “but the wealth”), as suggested by the LXX. See M. Rotenberg, “The Meaning of אִוֶּלֶת in Proverbs,” LesŒ 25 (1960-1961): 201. A similar emendation is followed by NAB (“the diadem”) and NRSV (“the garland”).


Heb “a witness of truth”; cf. CEV “an honest witness.”


The noun נְפָשׁוֹת ( nÿfashot ) often means “souls,” but here “lives” – it functions as a metonymy for life (BDB 659 s.v. נֶפֶשׁ 3.c). sn The setting of this proverb is the courtroom. One who tells the truth “saves” ( מַצִּיל [ matsil , “rescues; delivers”]) the lives of those falsely accused.


The term “brings” does not appear in the Hebrew but is supplied in the translation for the sake of clarity. Also possible, “is deceitful.”


Heb “In the fear of the Lord [is] confidence of strength.” The phrase “one has” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.


Heb “confidence of strength.” This construct phrase features an attributive genitive: “strong confidence” (so most English versions; NIV “a secure fortress”).


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


Heb “fountain of life.”


The infinitive construct with prefixed ל ( lamed ) indicates the purpose/result of the first line; it could also function epexegetically, explaining how fear is a fountain: “by turning….”


The term “people” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.


Heb “snares of death” (so KJV, NAB, NIV, NRSV, NLT); CEV “deadly traps.”


The preposition serves as the beth essentiae – the glory is the abundant population, not in it.


Heb “people.” Cf. NLT “a dwindling nation.”


Heb “hasty of spirit” (so KJV, ASV); NRSV, NLT “a hasty temper.” One who has a quick temper or a short fuse will be evident to everyone, due to his rash actions.


Heb “heart of healing.” The genitive מַרְפֵּא ( marpe ’, “healing”) functions as an attributive adjective: “a healing heart.” The term לֵב ( lev , “heart”) is a metonymy for the emotional state of a person (BDB 660 s.v. 6 ). A healthy spirit is tranquil, bringing peace to the body (J. H. Greenstone, Proverbs , 158).


Heb “life of the flesh” (so KJV, ASV); NAB, NIV “gives life to the body.”


The term קִנְאָה ( qin ’ ah , “envy”) refers to passionate zeal or “jealousy” (so NAB, NCV, TEV, NLT), depending on whether the object is out of bounds or within one’s rights. In the good sense one might be consumed with zeal to defend the institutions of the sanctuary. But as envy or jealousy the word describes an intense and sometimes violent excitement and desire that is never satisfied.


Heb “rottenness of bones.” The term “bones” may be a synecdoche representing the entire body; it is in contrast with “flesh” of the first colon. One who is consumed with envy finds no tranquility or general sense of health in body or spirit.


The verb עָשַׁק (’ ashaq ) normally means “to oppress” (as in many English versions). However, here it might mean “to slander.” See J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” JTS 20 (1969): 202-22.


The prepositional phrase must be “in his time of trouble” (i.e., when catastrophe comes). Cf. CEV “In times of trouble the wicked are destroyed.” A wicked person has nothing to fall back on in such times.


The LXX negates the clause, saying it is “not known in fools” (cf. NAB, NRSV, TEV, NLT). Thomas connects the verb to the Arabic root wd` and translates it “in fools it is suppressed.” See D. W. Thomas, “The Root ידע in Hebrew,” JTS 35 (1934): 302-3. sn The second line may be ironic or sarcastic. The fool, eager to appear wise, blurts out what seems to be wisdom, but in the process turns it to folly. The contrast is that wisdom resides with people who have understanding.


Heb “in the inner part”; ASV “in the inward part”; NRSV “in the heart of fools.”


The term is the homonymic root II חֶסֶד ( khesed , “shame; reproach”; BDB 340 s.v.), as reflected by the LXX translation. Rabbinic exegesis generally took it as I חֶסֶד (“loyal love; kindness”) as if it said, “even the kindness of some nations is a sin because they do it only for a show” (so Rashi, a Jewish scholar who lived a.d. 1040-1105).


Heb “the favor of a king.” The noun “king” functions as a subjective genitive: “the king shows favor….”


Heb “is” (so KJV, ASV).


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.


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 ).


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


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.


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


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


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


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


Heb “tree of life.”


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 ).


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


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


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.


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.”


Heb “sacrifice” (so many English versions).


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


Heb “the one who” (so NRSV).


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.


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.


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”).


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


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.


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 ).


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).


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.


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.


Or “evil”; or “catastrophic.”


“one with” is supplied.


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.


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”).


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.


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.


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.”


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


Heb “son.”


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


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.


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


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).


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.


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


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.


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.


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.


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


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.


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


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


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”).


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


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.”


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.


Heb “his house.”


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 ).


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 ]).


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


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.


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.


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.


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


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


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


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


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.


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.


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.


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.


Heb “[are] to a man.”


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


Heb “ways of a man.”


Heb “in his eyes.”


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.


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.


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.


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.”


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).


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.


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


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 ).


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


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.


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.


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


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


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.


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).


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


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.


Heb “his way” (so KJV, NASB).


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.


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 ).


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


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


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.


Heb “stones.”


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”).


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


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.”


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.”


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


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.


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.


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 .


Heb “cloud.”


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.


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).


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!”


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.


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.”


Heb “[is] before destruction.”


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.


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.


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.


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


Heb “good” (so KJV, ASV).