Proverbs

[John Reece]

Text (Proverbs 1:7):

[hebrew]YR)T YHWH R)$YT D(T
XkmH WmWSR )WYLYM BZW[/hebrew]

Transliteration:

yi‘rat YHWH rē’shīt dā‘at
khokmā ūmūsār ’^ewīlīm bāzū

Translation (Waltke):

The fear of the LORD is the beginning of knowledge,
but fools despise wisdom and instruction.

Comment (scripture citations expanded; brackets added):

The parallel in Proverbs 1:2a suggests that knowledge (dā‘at) in Proverbs 1:7a spills over into wisdom (khokmā) and instruction (mūsār) in verset B. Mutatis mutandis, "wisdom and instruction" in verset B spill over into "knowledge" in verset A. Fools (’^ewīlīm [...]), however are incapable if this prerequisite for understanding the sage's teaching and knowing wisdom, for they willfully make the corrupt moral choice to refuse the sage's moral teachings. These conceited fools, in contrast to the teachable wise, are fixed in the correctness of their own opinions -- unlike the gullible -- and so not educable. In fact, they despise (bāzū, i.e., regard as worthless and vile; cf. Proverbs 6:30; Proverbs 11:12; Proverbs 18:3) God's revelation. Görg says, "Every offense against the will of Yahweh implies a . . . 'contempt, despising,' of Yahweh (cf. Samuel 12:9-10)." Their contempt is rooted in their pride (Psalm 31:18[19]; Psalm 123:4).

-- Bruce K. Waltke, The Book of Proverbs 1-15 (NICOT: Eerdmans, 2004)

[John Reece]

Text (Proverbs 9:10):

[hebrew]TXLT XkmH YR)T YHWH
WD(T QD$YM BYnH[/hebrew]

Transliteration:

t^ekhillat khokmā yir’at YHWH
w^eda‘at q^edōshīm bīnāh

Translation (Waltke):

The fear of the LORD is the beginning of wisdom,
and knowledge of the Holy One is insight.

Comment (scripture citations expanded; brackets added):

Having spoken of the increase of wisdom and learning among the righteous wise in Proverbs 9:8-9, the sage now traces their wisdom back to the beginning of wisdom (t^ekhillat khokmā, i.e., the first in a series of events that lead to their masterful understanding and skill; see Proverbs 1:2, 7). He thereby uncovers its essential source, its fundamental principle, the fear of the LORD (yir’at YHWH; see 1:7). The wise, who deserve to sit at Wisdom's table, begin their educability with their submission to the highest Authority, the LORD. The cognitive and affective aspects of that expression are elaborated by the parallel, personal knowledge (da‘at [...]) of the Holy One ( q^edōshīm; cf. Proverbs 30:3; Hosea 11:12[12:1]).

-- Bruce K. Waltke, The Book of Proverbs 1-15 (NICOT: Eerdmans, 2004)

[John Reece]

Text (Proverbs 10:1b):

[hebrew]BN XkM Y$mX )B
WBN kSYL TWGT )mW[/hebrew]

Transliteration:

bēn khākām y^esammakh ’āb
ūbēn k^esīl tūgat ’immō.

Translation (Waltke):

A wise son makes his father glad,
but a foolish son brings grief to his mother.

Comment (scripture citations expanded; color & brackets added):

The introduction at this seam in the book again mentions both parents [...] and contrasts the psychological effects of a wise son (bēn khākām; [...]) and the foolish son (bēn k^esīl; [...]) upon them. [...] The stereotyped phrase of father (’āb) and mother (’ēm [in the transliteration above the form is changed by pronoun suffix : ’immō = 'his mother' --JR]) is broken apart between the parallel members [...]. The "father" and the "wise" always occur in verset A in contrast to the "mother" and the "foolish" in verset B (cf. Proverbs 1:8; Proverbs 6:20; Proverbs 15:20; Proverbs 19:26; Proverbs 23:22; Proverbs 30:11; Proverbs 30:17) so that makes glad (y^esammakh; [...]) does not pertain uniquely to the father, and brings grief (tūgat) -- always juxtaposed with "makes glad" (Proverbs 14:13; Proverbs 17:21) -- uniquely to the mother.

-- Bruce K. Waltke, The Book of Proverbs 1-15 (NICOT: Eerdmans, 2004)

[John Reece]

Text (Proverbs 10:2):

[hebrew]L) YW(YLW )WcRWT R$(
WcDQH TcYL mmWT[/hebrew]

Transliteration:

lō’ yō‘īlū ’ō‘ts^erōt resha‘
ūts^edāqā tatstsīl mimmāwet.

Translation (Waltke):

Treasures gained by wickedness are of no eternal value,
but righteousness delivers from death.

Comment (scripture citations expanded; color & brackets added):

Treasures (or treasuries, ’ō‘ts^erōt; see Proverbs 8:21) can deliver one from future distress. But when gained by wickedness (resha‘; [...]) they are of no eternal value (or "do not profit" or "are of no use" [yō‘īlū]). [...] Righteousness (ts^edāqā; [...]), in contrast to "treasures of wickedness," has its more specialized sense of "mercy" or "benignity" (cf. Psalm 22:31[32]; Psalm 31:1[2]; Psalm 51:14[16]; Psalm 69:27[28]; Psalm 103:17; Psalm 143:1; Psalm 143:11). In later literature it denotes "charitable giving" (Daniel 4:27[24]; cf. Tob. 12:9; Matthew 6:1-4). Paradoxically, the wicked use others to store up physical assets for themselves and lose their lives, and the righteous use their resources to serve others and store up life for themselves. Deliver (tatstsīl; see Proverbs 2:12) from death (mimmāwet.) does not mean an "evil death" (i.e., an untimely, premature death; so Targ.). Heretofore, however, māwet ['death'] referred to the grave (see Proverbs 2:18; Proverbs 5:5; Proverbs 7:27), and there is no reason to qualify it by adding "evil" here [...]. "Evil is added to make the proverb more credible to human experience, but the righteous have often suffered an untimely clinical death (Matthew 23:35) even while they live in spiritual, eternal life [...]. Psalm 49, a wisdom psalm, clearly teaches that amassed wealth, whether gained by folly or by wisdom, cannot redeem one from experiencing the grave (Psalm 49:7[8]), but God will redeem the righteous out of it (Psalm 49:14-15[15-16).

-- Bruce K. Waltke, The Book of Proverbs 1-15 (NICOT: Eerdmans, 2004)

[John Reece]

Text (Proverbs 10:3):

[hebrew]L) YR(YB YHWH np$ cDYQ
WHWT R$(YM YHDP[/hebrew]

Transliteration:

lō’-yar‘īb YHWH nepesh tsaddīq
w^ehawwat r^eshā‘īm yehdōp.

Translation (Waltke):

The LORD does not let the appetite of the righteous go unsatisfied,
but what the wicked crave he thrusts aside.

Comment (scripture citations expanded; color & brackets added):

In chiastic, antithetical parallelism verse 3 provides the theological rationale behind the aphorism of verse 2. The LORD (YHWH; see 1:7) is the Agent who feeds the hungry righteous and starves the greedy [...]. Does not let hunger (lō’-yar‘īb) is a synecdoche for all the appetites that sustain life. The appetite (nepesh; [...]) of the righteous (tsaddīq; see 10:2) longs for life, and this longing is satisfied in salvation from death. The singular underscores that this is true for each one. What the wicked crave (hawwat r^eshā‘īm) signifies the unrestrained, uncontrolled, greedy appetite of those unwilling to live within the restraints of God's order (cf. Proverbs 2:22; Proverbs 3:25; Proverbs 11:6). The plural connotes that there are no exceptions. [...] He thrusts aside (yehdōp) suggests that what the wicked crave is a metonymy for the property they amassed to gratify their unrestrained appetites.

-- Bruce K. Waltke, The Book of Proverbs 1-15 (NICOT: Eerdmans, 2004)

[John Reece]

Text (Proverbs 10:4):

[hebrew]R)$ ($H kP RmYH
WYD XRWcYM T($YR[/hebrew]

Transliteration:

rā’sh ‘ōseh kap r^emīyā
w^eyad khārūtsīm ta‘^ashīr.

Translation (Waltke):

A poor man is made with a slack palm,
but the hand of diligent people brings wealth.

Comment (scripture citations expanded; color & brackets added):

In the antithetical parallels of verse 4 the agents, "slack palm" versus "diligent hand," constitute the inner core, and the predicates "a poor person is made" versus "brings wealth" make up its outer frame. A poor person (rā’sh) denotes one who lacks the means of subsistence. Is made (‘ōseh; see Proverbs 2:14) is an oxymoron: the slack hand, which can effect nothing positive, fashions a poor man. Slack (r^emīyā) denotes a slack, loose bow in Psalm 78:57; Hosea 7:16 and sluggish, negligent and lax behavior in Jeremiah 48:10 (see Proverbs 12:24, Proverbs 12:27; Proverbs 19:15): it connotes carelessness and negligence. Palm (kap) denotes the appendage from the wrist to the fingertip and functions as a synecdoche for the lazy bone. Chaos ever threatens to undo the created order, and, if unchecked by diligence, destroys hard-earned wealth (Proverbs 24:30-34). In the chiastic, stock-in-trade parallel to kap, hand (yad) denotes the appendage from the elbow to the fingertips and functions as a synecdoche for the diligent person. The diligent (khārūtsīm) are thoughtful, not hasty (see Proverbs 21:5), accumulate wealth (see Proverbs 10:24; Proverbs 12:27; Proverbs 13:4), and attain power and dominion (see Proverbs 12:24). Its antithetical parallel is r^emīyā here and in Proverbs 12:24 and Proverbs 12:27, and its synonymous parallels are constancy, attentiveness, and persistence in an effort to accomplish something. Such a hand brings wealth (ta‘^ashīr, i.e., the situation of acquiring a great quantity or store of valuable possessions). Wealth acquired by virtue is a positive good, whether expressed by the noun ‘ōsher (see Proverbs 14:24; Proverbs 22:4) or the verb ‘āshar (Hiphil) (see Proverbs 10:22; Proverbs 21:17), but not when acquired by vice (Proverbs 11:16; Proverbs 23:4; Proverbs 28:20; [...]).

-- Bruce K. Waltke, The Book of Proverbs 1-15 (NICOT: Eerdmans, 2004)

[John Reece]

Text (Proverbs 10:5):

[hebrew])GR BQYC BN m$kYL
nRDM BQcYR BN mBY$[/hebrew]

Transliteration:

’ōgēr baqqayits bēn maskīl
nirdām baqqātsīr bēn mēbīsh.

Translation (Waltke):

He who gathers [his food] in summer is a prudent son;
he who sleeps in harvest is a shameful son.

Comment (scripture citations expanded; color & brackets added):

A Son (bēn; see 10:1) who gathers [his food] (’ōgēr) in summer (baqqayits) is like the exemplary ant (see Proverbs 6:8). He represents any child who brings his parent joy by earning the accolade of being declared prudent (maskīl; [...]). Joseph seized his opportunity to prepare and preserve his life for an otherwise barren future (Genesis 41:46-57; cf. John 9:4). By contrast, he who sleeps (nirdām) denotes a person in a state of sleep that is so deep, traumatic, and narcotic-like that he is totally unconscious of his surroundings (see Judges 4:21; Psalm 76:6[7]; Daniel 8:18; Jonah 1:5-6; cf. Proverbs 6:6-11. In harvest (baqqātsīr) underscores the urgency of his situation (see Proverbs 6:8; Jeremiah 8:20). Is a shameful (mēbīsh; [...]), probably means that his parents ventured having a son, but having failed in educating him they now suffer the grief of public public shame. It can also mean that he brought public opprobrium upon himself in his failed farming venture.

-- Bruce K. Waltke, The Book of Proverbs 1-15 (NICOT: Eerdmans, 2004)

[John Reece]

Text (Proverbs 10:6):

[hebrew]BRkWT LR)$ cDYQ
WpY R$(YM YkSH XmS[/hebrew]

Transliteration:

b^erākōt l^erō’sh tsaddīq
ūpī r^eshā‘īm y^ekasseh khāmās.

Translation (Waltke):

Blessings come to the head of the righteous,
but violence overwhelms the mouth of the wicked.

Comment (scripture citations expanded; color & brackets added):

Blessings (b^erākōt) denote the filling of a person with the potency to reproduce life, to produce wealth, and to overcome enemies. The plural denotes both their quality and quantity (i.e., all sorts of blessings, e.g., childbearing and the increase of herds and crops). [...] Here the "blessings" are the words of blessing that prayerful people utter on the head of the righteous (cf. Ruth 2:4; Ruth 3:10). When blessings are mediated through others, benedictory words and power become mingled notions. The righteous [...] prospers the community, and as he enriches the community, its blessings reward him. Whereas the LORD rewards the righteous with prosperity through the benedictions of the grateful and prayerful community, so he recompenses violent, oppressive people with the violence of others (cf. Proverbs 1:9). Violence [(khāmās) see Proverbs 3:31] overwhelms (y^ekasseh) essentially means to put violence over the surface of the wicked [(r^eshā‘īm)] and connotes here "to occupy the surface of (= "overwhelm"), not "to cover over so as to hide" (cf. English "cover up," "cover over," "conceal"), as in Proverbs 10:1b. The mouth [pī (see Proverbs 2:6)]] is a metonymy for their hostile words. The injurious curses that went forth from their mouths boomerang against them and silence them (cf. Habbakuk 2:17).

-- Bruce K. Waltke, The Book of Proverbs 1-15 (NICOT: Eerdmans, 2004)

[John Reece]

Text (Proverbs 10:7):

[hebrew]ZkR cDYQ LBRkH
W$M R$(YM YRQB[/hebrew]

Transliteration:

zēker tsaddīq librākāh
w^eshēm r^eshā‘īm yirqāb.

Translation (Waltke):

The righteous are invoked in blesssings,
but the name of the wicked decays.

Comment (scripture citations expanded; color & brackets added):

The righteous [...] are now invested with a social immortality and influence (see Psalm 112:6). Are invoked or "mentioned" (zēker, literally "memory") denotes the active cognitive occupation with persons or situations by retaining and reviving impressions of them and proclaiming them to others. In blessings [librākāh] [...], according to Scharbert, "probably has in mind the bārūkh-formula [i.e., "blessed be"] used by a godly person. The mention (zēker) of the righteous [tsaddīq] took place for (the purpose of) blessing. In sum, verset A means, "The name [shēm] of a righteous person [tsaddīq] is mentioned [zēker, literally "memory"] to invoke a blessing on someone." By contrast, the fate of selfish, wicked people beyond death matches their worthless lives: both are naught. Their name [shēm] represents their character and functions; it is not merely a label of identification. In many instances "name" [shēm] is also the equivalent of memory [zēker] (cf. Exodus 3:15; Psalm 97:12; Psalm 102:12[13]; Hosea 12:5[6]). The name of all the wicked [r^eshā‘īm] [...] decays (yirqāb) like worm-eaten wood into oblivion (see Isaiah 40:20; Hosea 5:12).

-- Bruce K. Waltke, The Book of Proverbs 1-15 (NICOT: Eerdmans, 2004)

[John Reece]

Text (Proverbs 10:8):

[hebrew]XkM LB YQX mcWT
W)WYL $pTYM YLB+[/hebrew]

Transliteration:

kh^akam lēb yiqqakh mitswōt
we’^ewīl s^efātayim yillābēt.

Translation (Waltke):

The wise in heart accepts commands,
but the babbling fool comes to ruin.

Comment (scripture citations expanded; color & brackets added):

The wise [kh^akam = construct state of khākām] in heart [lēb], as opposed to "the wise in their own eyes" (cf. Proverbs 3:7), knows that he is in need of teaching and welcomes it (see Proverbs 9:8-12). This insight earns him the title "insightful" (see Proverbs 16:21; [...]). Recognizing the limitations of his own heart, he humbly accepts (yiqqakh; [...]) the commands (mitswōt; [...]) of the inspired sages (cf. Proverbs 1:7-8; Proverbs 2:1-6). Whereas the wise in heart are characterized by continual inner, spiritual growth that leads to wise speech (Proverbs 16:23), the babbling (literally "lips" [s^efātayim]) fool (’^ewīl; [...]) despises wisdom and discipline (1:7). The fool is so full of himself that instead of having the capacity to accept wisdom he dangerously prattles out his own "clever opinions," which are devoid of true wisdom (cf. Proverbs 10:13) and scorch like fire (cf. Proverbs 16:27). By his undisciplined words he entangles himself and comes to ruin (yillābēt; see Hosea 4:14). [...] Humility saves the wise (cf. Proverbs 4:10-19). His heart guides his mouth (cf. Proverbs 16:23), and that in turn saves him (cf. Proverbs 5:2; Proverbs 12:19).

-- Bruce K. Waltke, The Book of Proverbs 1-15 (NICOT: Eerdmans, 2004)

[John Reece]

Text (Proverbs 10:9):

[hebrew]HWLQ BTM YLQ B+X
Wm(Q$ DRQYW YWD([/hebrew]

Transliteration:

hōlēq battōm yēlek betakh,
ūm^e‘aqqēsh d^erākāyw yiwwādēa‘.

Translation (Waltke):

Whoever walks in blamelessness walks securely,
but the one who twists his ways will be known.

Comment (scripture citations expanded; color & brackets added):

Whoever walks (hōlēk; [...]), implying "way" (cf. Proverbs 1:11; Proverbs 1:15), (in blamelessness (battōm; [...]) walks securely (cf. Proverbs 1:33; Proverbs 3:23-24; Proverbs 4:10-19). By contrast, The one who twists (m^e‘aqqēsh, literally makes crooked [or perverse]"; [...]) his ways (d^erākāyw; see Proverbs 1:15) -- plural to denote his many deviations from the standards of Proverbs (see Proverbs 2:8; Proverbs 3:7) -- will be known (yiwwādēa‘) and consequently suffer harm ([...]; Proverbs 3:7), without specifying the agent.

-- Bruce K. Waltke, The Book of Proverbs 1-15 (NICOT: Eerdmans, 2004)

[John Reece]

Text (Proverbs 10:10):

[hebrew]QRC (YN YTN (cBT
W)WYL $pTYM YLB+[/hebrew]

Transliteration:

qōrēts ‘ayin yittēn ‘atstsābet,
we’^ewīl s^efātayim yilābēt.

Translation (Waltke):

He who maliciously winks the eye causes trouble,
but the babbling fool comes to ruin.

Comment (scripture citations expanded; color & brackets added):

The synthetic parallels of v. 10 present as complementary topics two kinds of bad communication: malicious, secretive gestures and prattling chatter. Its predicates assert their damaging effects: pain to others and ruin to the speaker. He who maliciously winks the eye (see Proverbs 6:13) performs an insidious antisocial gesture that causes (yittēn; literally 'gives') painful trouble (‘atstsābet; see Proverbs 15:13; Job 9:28; Psalm 16:4; Psalm 147:3). The five occurrences of ‘atstsābet are all in poetry and refer to internal sorrow or pain -- here in connection with social strife.

-- Bruce K. Waltke, The Book of Proverbs 1-15 (NICOT: Eerdmans, 2004)

[John Reece]

Text (Proverbs 10:11):

[hebrew]mQWR XYYM pY cDYQ
WpY R$(YM YkSH XmS[/hebrew]

Transliteration:

m^eqōr khayyīm pī tsaddīq,
ūpī r^eshā‘īm y^ekasseh khāmās.

Translation (Waltke):

The mouth of the righteous is a wellspring of life,
but the mouth of the wicked conceals violence.

Comment (scripture citations expanded; color & brackets added):

The virtuous circle of communications consists of the wise heart that guides the mouth [pī] of the righteous [tsaddīq] ([...] Matthew 12:33-37) and informs the listening ear that inclines the heart ([...] Proverbs 2:1-4). The mouth of the righteous, the teaching of the wise (Proverbs 13:14) and the fear of the LORD (Proverbs 14:27) are all said to be a wellspring (m^eqōr; see Proverbs 5:18) of life (khayyīm; [...]), implicitly equating the righteous with the wise and pious. The dependence of life on water is experienced existentially all over the earth, especially in the ancient Near East, where it is in short supply. Flowing well water is particularly precious (cf. Jeremiah 2:13), and people gather around it. The open, benevolent speech of the righteous is just as necessary for a community, offering everyone abundant life -- temporal, intellectual, moral, and spiritual. The right word, spoken at the right time (Proverbs 15:23) and in the right way (Proverbs 15:1; Proverbs 17:27), supports or corrects a community in a way that promotes its life. Whereas a community gathers around the open speech of the unselfish person in order to live, the mouth (pī) of the wicked (r^eshā‘īm; see Proverbs 10:7) hypocritically conceals violence (y^ekasseh khāmās see Proverbs 10:6), for to be successful self-serving speech must be veiled.

-- Bruce K. Waltke, The Book of Proverbs 1-15 (NICOT: Eerdmans, 2004)

[John Reece]

Text (Proverbs 10:12):

[hebrew]$n)H T(WRR mDnYM
W(L kL p$(YM TkSH )HBH[/hebrew]

Transliteration:

sin’ā t^e‘ōrēr m^edānīm,
w^e‘al kol p^eshā‘īm t^ekasseh ’ah^abā.

Translation (Waltke):

Hatred awakens conflicts,
but love conceals all transgressions.

Comment (scripture citations expanded; color & brackets added):

Hatred (sin’ā; see Proverbs 1:22) is rooted in a person's subjective revulsion against someone, probably a transgressor, to judge from the parallel. Here personified hatred awakens (t^e‘ōrēr; cf. Job 3:8; Song of Solomon 2:7; Isaiah 14:9; Zechariah 9:13) personified conflicts or dissensions (m^edānīm; see Proverbs 6:14) from dormant slumber. Now aroused and fully active, the conflicts spill over into violent clashes between the wronged and the wrongdoer. The hater, however, may feud under the guise of friendship (Proverbs 26:26; cf. Proverbs 10:11b). By contrast love (’ah^abā; see 1:22; 5:19) cherishes the wrongdoer as a friend to be won, not as an enemy with whom to get even (Proverbs 1:22). Personified love conceals (or draws a veil over, t^ekasseh; see Proverbs 10:11) all [or all kinds of, kol] trangressions (p^eshā‘īm).

-- Bruce K. Waltke, The Book of Proverbs 1-15 (NICOT: Eerdmans, 2004)

[John Reece]

Text (Proverbs 10:13):

[hebrew]B$pTY nBWN Tmc) XkmH
W$B+ LGW XSR LB[/hebrew]

Transliteration:

b^esiptē nābōn timmātsē khoqmā
w^eshēbet l^egēw kh^asar-lēb

Translation (Waltke):

On the lips of an insightful person wisdom is found,
but a rod is for the back of one who lacks sense.

Comment (scripture citations expanded; color & brackets added):

On the lips (b^esiptē; see Proverbs 10:10) of an insightful person (nābōn; [...]) shows that the source of masterful speech is the character of the person who considers and understands a situation and its outcome (see Proverbs 1:5). Wisdom (khoqmā; [...]) which comes from God through faithful teaching, now is found (timmātsē; see Proverbs 2:5) on his lips to motivate and guide him (see Proverbs 1:5). Force, however, and not mere words is required to harness the brute energy of the senseless (Proverbs 10:14; Proverbs 14:3; Proverbs 18:6-7; Proverbs 19:29; especially Proverbs 26:3; cf. Psalm 32:9). A rod (shēbet) denotes a part of a tree from which a staff or weapon could be made. A person in authority, such as God (Job 21:9; Job 37:13), a father (Proverbs 13:23-24; Proverbs 22:15; Proverbs 29:15), or the Messiah (Psalm 2:9) used it to inflict remedial punishment on a slave, (Exodus 21:20), a fool (Proverbs 26:3), and a son (Proverbs 13:24; Proverbs 22:15; Proverbs 23:13-14; Proverbs 29:15; cf. 2 Samuel 7:14; Isaiah 10:15). Corrective caning was applied to the back (l^egēw; cf. Proverbs 19:29; Proverbs 26:3b) of the one who lacks sense (kh^asar-lēb; see Proverbs 6:32).

-- Bruce K. Waltke, The Book of Proverbs 1-15 (NICOT: Eerdmans, 2004)