Proverbs

[John Reece]

Text (Proverbs 16:9):

[hebrew]LB )DM YX$B DRkW
WYHWH YkYN c)DW[/Hebrew]

Transliteration:

lēb ’ādām y^ekhashshēb darkō,
waYHWH yākīn tsa‘^adō.

Translation (Waltke):

The heart of a human being plans his way,
but the LORD establishes his step.

Comment (brackets added):

The heart (lēb; see 16:1) of a human being (’ādām [...]) plans (y^ekhashshēb [Piel imperfect 3 m.s. of khāshab / [hebrew]X$B[/hebrew]]), a poetic word for the result of the human thought processes in strategizing that issues in actions. [...] His way (darkō; [...]) extends the frame of his words to his entire life view and behavior. Because wa means both "and and "but," it was left untranslated, allowing the context to signal both senses.The LORD (YHWH; see 16:1-9) both complements and contrasts the LORD with ’ādām (see 16:1). Establishes (or orders, yākīn [Hiphil imperfect 3 m.s. of kūn / [hebrew]kWN[/hebrew]]) is one of the meanings of kūn in the Hiphil, which is glossed "established, anchored" in the Niphal in 16:3. His step (tsa‘^adō; [...]) denotes metaphorically, as here, the course of one's life [...].

-- Bruce K. Waltke, The Book of Proverbs 15-31 (NICOT: Eerdmans, 2005)

[John Reece]

Text (Proverbs 16:10):

[hebrew]QSM (L $pTY mLK
Bm$p+ L) Ym(L pYW[/Hebrew]

Transliteration:

qesem ‘al siptē melek;
b^emishpāt lō’ yimal pīw.

Translation (Waltke):

An inspired verdict is on the king's lips;
in giving a judgment his mouth is not unfaithful.

Comment (brackets added):

An inspired verdict (qesem) [...] qesem is probably used metaphorically here to strikingly denote the Spirit's gifting of the king to reach a swift and correct verdict [...]. Qesem in turn suggests that its parallel b^emishpāt means "in making a decision, in giving a verdict/a judgment" [...], not its other sense, "against justice" [...]. Is on the lips of [‘al siptē], and its stock-in-trade parallel his mouth [pīw], are two common metonymies for speech [...]. [...] Is not unfaithful (lō’ yimal [negative + Qal imperfect 3 m.s. of mā‘al / [hebrew]m(L[/hebrew]]) glosses a verb whose basic meaning is "to go astray" [...]; when combined with b^e, it denotes being unfaithful to a legally definable relationship of trust, in this case the king's responsibility to uphold justice.

-- Bruce K. Waltke, The Book of Proverbs 15-31 (NICOT: Eerdmans, 2005)

[John Reece]

Text (Proverbs 16:11):

[hebrew]pLS Wm)ZnY m$p+ YHWH
m($HW kL )BnY kYS[/Hebrew]

Transliteration:

peles ūmō’z^enē mishpāt l^eYHWH;
ma‘^asēhū kol ’abnē kīs.

Translation (Waltke):

A just balance and hand scale are the LORD's;
all the weights in a pouch are his work.

Comment (brackets added):

Normally "righteousness" (tsedeq]) qualifies just weights [...], but probably its close equivalent just (mishpāt]; [...]) was chosen as a catchword with v. 10. Balance [peles] refers to a stationary balance with beams and bolts, and [ū] hand scale [mō’z^enē] possibly refers to the hand-held balance. They stand as a merism for all weights and measures. Are the LORD's, or "belong to (l^e) the LORD [YHWH]" (see 16:1-9), for as verset B explains, he made them. [...] All [kol] undoubtedly refers to the totality of just weights [’abnē] (see 11:1). [...] In a pouch [kīs], apart from 1:14, in its three other uses refers to the traders probably leather pouch in which he stored his weights [...].Are his work (ma‘^asēhū; see 16:3) is frequently used for the mighty, just, and praiseworthy acts of the LORD against his enemies [...].

-- Bruce K. Waltke, The Book of Proverbs 15-31 (NICOT: Eerdmans, 2005)

[John Reece]

Text (Proverbs 16:12):

[hebrew]TW(BT mLkYM ($WT R$(
kY BcDQH YkWN kS)[/Hebrew]

Transliteration:

tō‘^abat m^elākīm ‘^asōt resha‘.
kī b^ets^edāqā yikkōn kissē’.

Translation (Waltke):

An abomination to kings is doing wickedness,
because a throne is established through righteousness.

Comment (brackets added):

An abomination ([tō‘^abat] see 16:5), when used in a positive evaluation in contrast to its negative use with fools (13:19) and the wicked (21:27), usually occurs with "to the LORD" [...], but here uniquely with to kings [m^elākīm]. Doing (‘^asōt [Qal infinitive construct of ‘āsāh / [hebrew]($H[/hebrew]]) wickedness [resha‘] may refer to the guilty, antisocial actions of the kings themselves or others such as their officials [...]. [...] Verse 12 presents one of the few sayings that substantiates verset A with because (kī; [...]). A throne (kissē’; [...]), which concretizes the ruler and his dominion as well as his place as one of power, is established [yikkōn Niphal imperfect 3 m.s. of kūn / [hebrew]kWN[/hebrew] see 16:3] through (b^e; [...]) righteousness [ts^edāqā].

-- Bruce K. Waltke, The Book of Proverbs 15-31 (NICOT: Eerdmans, 2005)

[John Reece]

Text (Proverbs 16:13):

[hebrew]RcWN mLkYM $pTY cDQ
WDBR Y$RYM Y)HB[/Hebrew]

Transliteration:

r^etsōn m^elākīm siptē tsedeq,
w^edōbēr y^eshārīm ye’^ehāb.

Translation (Waltke):

Kings take pleasure in righteous lips,
and whoever speaks upright things he loves.

Comment (brackets added):

Righteous [tsedeq] lips [siptē] and whoever speaks (dōbēr [Qal active participle of dābar / [hebrew]DBR[/hebrew]]) upright things [y^eshārīm] constitute the inner core of the chiastic parallels. Kings [m^elākīm; see v. 12] take pleasure in (r^etsōn; see 11:1), by its similarity to v. 7, shows that the LORD mediates his pleasure and acceptance (rātsōn) through his just representative. Together with this clause, he [the kings; textual note: "the plural [...] links verses 12 and 13"] loves (ye’^ehāb [Qal imperfect 3 m.s. pausal of ’āhab / [hebrew])HB[/hebrew]]) constitutes the outer frame of v. 13.

-- Bruce K. Waltke, The Book of Proverbs 15-31 (NICOT: Eerdmans, 2005)

[John Reece]

Text (Proverbs 16:14):

[hebrew]XmT mLK mL)kY mWT
W)Y$ XkM YkpRnH[/Hebrew]

Transliteration:

kh^amat melek mal’^akē-māwet,
w^e’īsh khākām y^ekapp^erennā.

Translation (Waltke):

The wrath of the king is the messenger of death,
but a wise person pacifies it.

Comment (brackets added):

The legitimate wrath (kh^amat; see 15:18) — of the king [melek] informs his penal execution. This kind of wrath can be appeased. The metaphor is the messenger of death [mal’^akē-māwet] is an allusion to a Urgaritic myth, not an allusion to henchmen like Doeg the Edomite [...] and Benaiah [...], because the form is probably dual. [...]. Unlike the jealous husband, whose anger cannot be appeased [...], a wise [khākām] person (’īsh; [...]) pacifies it (y^ekapp^erennā [3 f.s. pronoun ("it" = "wrath") suffixed to Piel imperfect 3 m.s. of kāpar / [hebrew]kpR[/hebrew] appease]).

-- Bruce K. Waltke, The Book of Proverbs 15-31 (NICOT: Eerdmans, 2005)

[John Reece]

Text (Proverbs 16:15):

[hebrew]B)WR pnY mLK XYYM
WRcWnW k(B mLQW$[/Hebrew]

Transliteration:

b^e’ōr p^enē-melek khayyīm,
ūr^etsōnō k^e‘āb malqōsh.

Translation (Waltke):

In the light of the king's face is life,
and his favor is like a cloud of spring rain.

Comment (brackets added):

In [b^e] the sphere of the light [’ōr] of the king's face [p^enē-melek] is a frequent metaphor in the Babylonian, El Amarna, and Ugaritic texts to signify the ruler's beneficent favor toward someone. [...] The perceived glow or halo that proceeds from the face of the ruler, which Job associated with a smile [...], is here equated with the full and abundant life (khayyīm; [...]), for they are inseparable [...]. [...] And [ū] his favor [r^etsōnō] is like [k^e] a cloud [‘āb] that heralds the revitalizing spring rain [malqōsh].

-- Bruce K. Waltke, The Book of Proverbs 15-31 (NICOT: Eerdmans, 2005)

[John Reece]

Text (Proverbs 16:16):

[hebrew]QnH XkmH mH TWB mXRWC
WQnWT BYnH nBXR mkSP[/Hebrew]

Transliteration:

q^enōh-khokmā mah-tōb mēkhārūts
ūq^enōt bīnāh nibkhār mikkāsep.

Translation:

To acquire wisdom, how much better than gold!
And to acquire insight is preferable to silver.

Comment (brackets added):

In the synonymous parallels in the first introductory educational proverb the topic to acquire wisdom (q^enōh-khokmā) / to acquire insight (q^enōt bīnāh; [...]) is claimed to be better than gold (tōb mēkhārūts) and preferable to silver (nibkhār mikkāsep; [...]). The exclamation how much better (mah-tōb, not waiting for an answer, gives the comparative degree a superlative force.

-- Bruce K. Waltke, The Book of Proverbs 15-31 (NICOT: Eerdmans, 2005)

q^enōh Qal infinitive absolute of qānāh / [hebrew]QnH[/Hebrew] acquire.
q^enōt Qal infinitive construct of qānāh / [hebrew]QnH[/Hebrew] acquire.
nibkhār Niphal participle of bākhar / [hebrew]BXR[/Hebrew] to be chosen : with min (assimilated in the form of the first syllable in mikkāsep) = more desirable than.

[John Reece]

Text (Proverbs 16:17):

[hebrew]mSLT Y$RYM SWR mR(
$mR np$W ncR DRkW[/Hebrew]

Transliteration:

m^esillat y^eshārīm sūr mērā‘
shōmēr napshō nōtsēr darkō

Translation:

The highway of the upright is turning aside from evil;
the one who protects his life is one who guards his way.

Comment (brackets added):

Written and archaeological evidence indicates that in Iron age Israel (1100-600 B.C.) the highway (m^esillat) was the main prepared thoroughfare and normally passed by cities, not through them. [...] Here the metaphor depicts the course of life of the upright (y^eshārīm; [...]), whose geometric root meaning of being straight or level with reference to a straight line or plane fits the image. Those who steer a straight course resolutely turn aside from evil (sūr mērā‘; [...]), which implicitly likens the corruption and consequences of evil [...] to a condemned city with its corrupt practices and certain calamity. [...] The one who protects (shōmēr; [...]) signifies that each upright traveler — note the switch from plural to singular — preserves his life (napshō; [...]) as he advances expeditiously and securely without enticement to depart to the right or to the left. That is so because he is one who guards (nōtsēr; [...]) his way (darkō; [...]), which is here used as a synonym of m^esillat.

-- Bruce K. Waltke, The Book of Proverbs 15-31 (NICOT: Eerdmans, 2005)

sūr : Qal infinitive construct of sūr / [hebrew]$WR[/hebrew] turn aside in one's direction.
shōmēr : Qal active participle of shāmar / [hebrew]$mR[/hebrew] watch, guard.
nōtsēr : Qal active participle of nātsar / [hebrew]ncR[/hebrew] keep watch, guard, protect.

[John Reece]

Text (Proverbs 16:18):

[hebrew]LpnY $BR G)WN
WLpnY k$LWN GBH RWX[/Hebrew]

Transliteration:

lipnē sheber gā’ōn,
w^elipnē kishshālōn gōbah rūakh.

Translation:

Before a shattering comes pride,
and before humiliation, a haughty spirit.

Comment (brackets added):

The proverb gives the strong impression of saying the same thing twice. Both verse halves begin with before [lipnē] (15:33) followed by words denoting ruin and containing the /sh/ sound (sheber, shattering; see 15:4) / kishshālōn, stumbling, [...]). And they contain the similar-sounding synonyms gā’ōn (pride; [...]) and gōbah (haughty; see 6:5, whose concrete meaning is "high") rūakh (spirit; [...]).

-- Bruce K. Waltke, The Book of Proverbs 15-31 (NICOT: Eerdmans, 2005)

[John Reece]

Text (Proverbs 16:19):

[hebrew]TWB $pL RWX )T (nYYM
mXLQ $LL )T G)YM[/Hebrew]

Transliteration:

tōb sh^epal-rūakh ’et ‘^anāyīm
mēkhallēq shālāl ’et gē’īm.

Translation:

Better to be lowly in spirit with the oppressed
than to divide plunder with the proud.

Comment (brackets added):

This better ... than [tōb ([hebrew]TWB[/hebrew]) ... mē ([hebrew]m[/hebrew])] (see 12:9; 15:16; 16:8) proverb is linked to v. 18 by the similar sounding synonyms kāshal ("to stumble") and shāpal ("to be low"), the chiastically arranged gā’ōn and gē’īm [which derive from the same root] ("pride," verses 18a, 19b), and rūakh ("in spirit," verses 18b, 19a). [...] The proverb teaches the disciple to refrain from unjust acts [...] and to be lowly in spirit (sh^epal-rūakh, [...]) The proverb also teaches the disciple to embrace a conscious solidarity with [’et, see 13:20] the oppressed [‘^anāyīm] to whom the LORD gives grace [...].To divide plunder (khallēq shālāl; [...]) is taken from military life [...] or from the judicial and other civil injustices of the rich [...]. The addition with the proud [’et gē’īm] and its parallel , "with the afflicted [’et ‘^anāyīm]," show unmistakably their economic prosperity at the expense of the humble and afflicted.

-- Bruce K. Waltke, The Book of Proverbs 15-31 (NICOT: Eerdmans, 2005)

mēkhallēq : prefixed preposition (mē / [hebrew]m[/hebrew] = an assimilated form of min / [hebrew]mN[/hebrew]) + Piel infinitive construct of khālaq / [hebrew]XLQ[/hebrew] divide, allot.

[John Reece]

Text (Proverbs 16:20):

[hebrew]m$kYL (L DBR Ymc) +WB
WBW+X BYHWH )$BYW[/Hebrew]

Transliteration:

maskīl ‘al-dābār yimtsā’ tōb,
ūbōtēakh baYHWH ashrāyw.

Translation:

The one who pays attention to a saying finds good,
and as for the one who trusts in the LORD, blessed is he!

Comment (brackets added):

Maskīl ‘al-dābār is probably an intentional pun. Its meaning, the one who pays attention to a saying (i.e., a wisdom saying), invests dābār with its common meaning in this book [...] and allows skl [[hebrew]$kL[/hebrew]] in the Hiphil, meaning "to take note, pay attention" in 21:12, an appropriate sense with "word [of the wise]." Finally, this sense best suits the parallel, and as for the one who trusts in the LORD (bōtēakh baYHWH; [...]). [...] On the other hand, the phrase may also mean the one who is prudent or competent in speech. Maskīl normally means "a prudent person" [...], and dābār commonly means simply "word" or "speech" [...] [...] Finds [yimtsā’] good (tōb; [...]) lies behind the sage's pronouncement blessed is he [ashrāyw]. -- Bruce K. Waltke, The Book of Proverbs 15-31 (NICOT: Eerdmans, 2005)

maskīl Hiphil participle of sākal / [hebrew]$kL[/hebrew] pay close attention to.
yimtsā’ Qal imperfect 3 m.s. of mātsa’ / [hebrew]mc)[/hebrew] find.
bōtēakh Qal active participle of bātakh / [hebrew]B+X[/hebrew] trust.

[John Reece]

Text (Proverbs 16:21):

[hebrew]LXkM LB YQR) nBWN
WmTQ $pTYM YSYP LQX[/hebrew]

Transliteration:

lakh^akam-lēb yiqqārē’ nābōn,
ūmeteq s^epātayim yōsīp leqakh.

Translation:

The wise of heart is named, "Insightful,"
and sweetness of lips increases persuasiveness.

Comment (brackets added):

The imprecise synthetic parallelism suggests that the wise of heart [lakh^akam-lēb] (see 11:29) reveals himself in using language that influences people for good. Such a person is officially named [yiqqārē’], presumably by the community, "Insightful" (nābōn), a metaphor signifying his elevated status in the community. And [ū] adds to the internal wisdom of his heart the external sweetness (meteq; [...]) of his lips [s^epātayim]. [...] Increases (yōsīp) may denote adding to the quality of something [...] and/or persuasiveness [leqakh], probably another pun. -- Bruce K. Waltke, The Book of Proverbs 15-31 (NICOT: Eerdmans, 2005)

lakh^akam-lēb yiqqārē’ : literally, "to the wise of heart it is called".
yiqqārē’ : Niphal imperfect 3 m.s. of qārā’ / [hebrew]QR)[/hebrew] is called.
nābōn : Niphal participle of bīn / [hebrew]BYN[/hebrew] a perceptive person.
yōsīp : Hiphil imperfect 3 m.s. of yāsap / [hebrew]YSP[/hebrew] enhance, increase.

[John Reece]

Text (Proverbs 16:22):

[hebrew]mQWR XYYM $kL B(LYW
WmWSR )WLYM )WLT[/hebrew]

Transliteration:

m^eqōr khayyīm sēkel ,
ūmūsar ’^ewīlīm ’iwwelet.

Translation:

A wellspring of life is prudence to those who have it,
but the discipline of fools is folly.

Comment (brackets added):

His winsome teaching is now implicitly likened to a wellspring of life [m^eqōr khayyīm] (see 10:11; 13:14; 14:27). Moreover, "the wise of heart" now becomes prudence (sēkel; [...]) to those who have it (b^e‘ālāyw = literally "it's possessors"; [...]). [...] But [ū] contrasts the pedagogy of fools (v. 22b) with that of the prudent (v. 22a).The chiastic antithetical parallel to "prudence of its possessor" in the proverb's inner core, the discipline (mūsar; [...]) of fools (’^ewīlīm; [...]), is ambiguous. The meaning of folly [’iwwelet] rules out taking mūsar to denote verbal instruction and "fools" as an objective genitive, for giving instruction to fools cannot be predicated as moral insolence and/or consequent moral ruin. If the genitive is agentive (i.e., "the instruction given by fools"), the otherwise moral mūsar is used sarcastically. More probably mūsar means here discipline/chastisement as with a rod (1:2) and "of fools" is objective [...]. In that case "folly" refers primarily to the punishing consequences of moral insolence (14:1; 14:3; 15:20). In sum, the antithetical parallels contrasts two forms of pedagogy: the winsome teaching of the wise and the punishment of folly. The imprecise parallelism suggests that the prudent find the former a wellspring of life, but fools must be taught by allowing them to experience the painful, punishing consequences of their folly [...].

-- Bruce K. Waltke, The Book of Proverbs 15-31 (NICOT: Eerdmans, 2005)

[John Reece]

Text (Proverbs 16:23):

[hebrew]LB XkM Y$kYL pYHW
W(L $pTYW YSYP LQX[/hebrew]

Transliteration:

lēb khākām yaskīl pīhū.
w^e‘al s^epātāyw yōsīp leqakh.

Translation:

The heart of the wise causes his mouth to be prudent,
and on his lips he adds persuasiveness.

Comment (brackets added):

The heart [lēb] of the wise [khākām] causes his mouth to be prudent [yaskīl pīhū]. And [w^e] in this evaluative +::+ pattern probably functions as an elaboration of verset A. On his lips [‘al s^epātāyw] is the stock-in-trade parallel to "mouth" [...]. Yōsīp leqakh [he adds persuasiveness] repeats 16:21b with its double entendre (and/or "learning"). — Bruce K. Waltke, The Book of Proverbs 15-31 (NICOT: Eerdmans, 2005)

yaskīl : Hiphil imperfect 3 m.s. of sākal / [hebrew]$kL[/hebrew] make wise, insightful.
pīhū : pī (mouth) + hū pronoun suffix (his).
yōsīp : Hiphil imperfect 3 m.s. of yāsap / [hebrew]YSP[/hebrew] enhance, increase