Proverbs

[John Reece]

Text (Proverbs 15:13):

[hebrew]LB $mX YY+B pnYM
WB(cBT LB RWX nk)H[/Hebrew]

Transliteration:

lēb sāmēakh yētib pānīm,
ūb^e‘atsts^ebat-lēb rūakh n^ekē‘ā.

Translation (Waltke):

A joyful heart makes the face attractive,
but in heartache is a broken spirit.

Comment (brackets added):

The parallels of v. 13 assume that the heart (lēb; [...]) affects a person's outward appearance and his inward spirit. A joyful (sāmēakh; [...]) one denotes an enthusiastically glad or merry psyche, and its antithesis entails psychic pain. Makes ... attractive (yētib, literally "make good" [= Hiphil imperfect 3 m.s. of yātab / [hebrew]Y+B[/hebrew]]) the face (pānīm; [...]) assumes that all its features come alive, as the Creator intended. But heartache (ūb^e‘atsts^ebat-lēb literally, "in the painful trouble of the heart") denotes the pained and troubled psyche that comes from living in folly, not in wisdom [...]. It is equated with a broken (n^ekē‘ā) spirit (rūakh; [...]). [...] The imprecise antithesis assumes that the spiritual state of a person's inner being is manifested in the vitality, or the lack of it, in a person's eyes, genuine smile, and the like.

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

[John Reece]

Text (Proverbs 15:14):

[hebrew]LB nBWN YBQ$ D(T
WpY kSYLYM YR(H )WLT[/Hebrew]

Transliteration:

lēb nābōn y^ebaqqesh dā‘at,
ūpī k^esīlīm yir‘eh ’iwwelet.

Translation (Waltke):

A discerning heart seeks knowledge,
but the mouth of fools feeds on folly.

Comment (brackets added):

A discerning (or insightful, nābōn [= Niphal participle 3 m.s. of bīn / [hebrew]BYN[/hebrew]]) heart manifests itself in that it seeks [y^ebaqqesh = Piel imperfect 3 m.s. of bāqash / [hebrew]BQ$[/hebrew]] knowledge (dā‘at; [...]), not in blurting out its own opinions. But [ū] the mouth [pī] of fools (k^esīlīm; [...]) complements heart, and these imprecise parallels should be extended to their antithetical parallels [...]. The meaning of feeds on (yir‘eh [= Qal imperfect 3 m.s. of rā‘ah / [hebrew]R(H[/hebrew] feed, graze]) is debated. [However] In 15:14 the fool metaphorically finds his corrupt nature gratified by "feeding on" folly (’iwwelet; [...]).

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

[John Reece]

Text (Proverbs 15:15):

[hebrew]kL YmY (nY R(YM
W+WB LB m$TH TmYD[/Hebrew]

Transliteration:

kol-y^emē ‘ānī rā‘īm,
w^etōb-lēb mishteh tāmīd.

Translation (Waltke):

All the days of the afflicted are wretched,
but a cheerful heart is a feast continually.

Comment (brackets added):

All the days (kol-y^emē) breaks down the entire life of the innocent afflicted (‘ānī; [...]) into its day by day experience of being physically wretched (rā‘īm; [...]). The cheerful heart (tōb-lēb; [...]) occurs two other times [...]. Both of these times connect the phrase with sāmēakh [[hebrew]$mX[/hebrew]] ("joyful"), suggesting that it is a synonym of "joyful heart" (15:13) and of mishteh ("banquet"). [...] The metaphor a feast or banquet (mishteh, from the root sth [[hebrew]$TH[/hebrew]] "to drink") is a synecdoche for a lavish meal, including both food and wine, celebrating special occasions such as marriage [...], one's birthday [...], a treaty [...], cessation of hostilities [...], or the honor of special guests [...]. Continually (tāmīd; [...]) matches the metaphorical sumptuous and delightful gratification of human desire with the afflicted's constant condition of deprivation.

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

[John Reece]

Text (Proverbs 15:16):

[hebrew]TWB m(+ BYR)T YHWH
m)WcR RB WmHWmH BW[/Hebrew]

Transliteration:

tōb m^e‘at b^eyir’at YHWH
mē’ōtsār rāb ūm^ehūmā bō.

Translation (Waltke):

Better a little with the fear of the LORD
than great treasure and turmoil with it.

Comment (brackets added):

Better (tōb; [...]) a little (m^e‘at ['designates a quantity that is not many but more than one, "few"']) the opposite of great treasure, with the fear of the LORD [b^eyir’at YHWH] than great (mē ... rāb; see 14:29) treasure (ōtsār; [...]) and turmoil (ūm^ehūmā) [with it (bō)]. Since it stands opposite "the fear of the LORD," it refers as elsewhere to inward turmoil, but its other uses in holy war suggest that this inward panic manifests itself in "the noisy, wild, stormy running and hunting about of the slave of mammon."

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

[John Reece]

Text (Proverbs 15:17):

[hebrew]TWB )RXT YRQ W)HBH $M
m$WR )BWS W$n)H BW[/Hebrew]

Transliteration:

tōb ’^arukhat yārāq w^e’ah^abā-shām
mishshōr ’ābūs w^esin’ā-bō.

Translation (Waltke):

Better a small serving of vegetables with love
than a fattened ox with hatred.

Comment (brackets added):

This proverb [...] and its better than (tōb ... min) style, and its allowance of little possessions with virtue, connects it with v. 16. [...] A small serving (’^arukhat) [...] refers to an allowance or wayfarer's portion of food on his journey. The collective of vegetables (yārāq) qualifies it as coming from a vegetable garden [...]. "A traveler's vegetable meal" denotes the most modest meal in quantity and quality. With love (w^esin’ā-bō, literally "and love is there"; [...]) denotes that the meal is accompanied by the inward passion of cherishing others and desiring their company. A fattened ox (mishshōr ’ābūs [mish- is the form of the preposition min when prefixed to the noun shōr ([hebrew]$WR[/hebrew] a head of cattle); ’ābūs is Qal passive participle of ’ābas ([hebrew])BS[/hebrew]) feed, fatten]) represents the king of domesticated animals at its very best and functions as a synecdoche for the finest food (cf Luke 15:23). With hatred (w^esin’ā-bō, literally "and hatred with it"; [...]) denotes the inward emotion of loathing the others at the choice banquet and of wanting to rid oneself of them.

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

[John Reece]

Text (Proverbs 15:18):

[hebrew])Y$ XmH YGRH mDWN
W)RK )pYM Y$QY+ RYB[/Hebrew]

Transliteration:

”īsh khēmā y^egāreh mādōn,
w^e”erek ”appayim yāshqīt rīb.

Translation (Waltke):

A wrathful person stirs up strife,
but a patient person pacifies a dispute.

Comment (brackets added):

A wrathful (khēmā; [...]) person [or man, in the generic sense] (”īsh; [...]), unable to control the resentment that boils up within him, acts foolishly [...]. He stirs up (y^egāreh [= Piel imperfect 3 m.s. of gārah / [hebrew]GRH[/hebrew] stir up strife]) strife (or dissension, mādōn; [...]), a synonym of "controversy" (rīb). But a patient person (”erek ”appayim; [...]), who rules his passions [...], pacifies (yāshqīt [= Hiphil 3 m.s. of shāqat / [hebrew]$Q+[/hebrew] be quiet, undisturbed]; i.e., "causes or brings about a state of peace and tranquility") a dispute (rīb, [...]) [...].

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

[John Reece]

Text (Proverbs 15:19):

[hebrew]DRK (cL km$kT XDQ
W)RX Y$RYM SLLH[/Hebrew]

Transliteration:

derek ‘ātsēl kimsukat khādeq,
w^e’ōrakh y^eshārīm s^elulā.

Translation (Waltke):

The way of the sluggard is like a briar hedge,
but the path of upright people is a built-up highway.

Comment (brackets added):

The way (derek; [...]) of the sluggard (‘ātsēl; [...]) is like a briar hedge (kimsukat khādeq, literally like a thorn hedge or briar hedge" [the initial k / [hebrew]k[/hebrew] = prefixed preposition like; the word to which the preposition is prefixed, m^esukahat, is the construct state of m^esukahah hedge; khādeq = briar]). [...] But the path (w^e’ōrakh; [...]) of upright people (y^eshārīm; [...]), who have the spiritual disposition to conform their lives to the sage's teaching, is a highway (s^elulā). S^elulā denotes a highway that has been built up, prepared, and cleared of obstacles to facilitate travel [...]. [...] The metaphor signifies that people who conform their lives to inspired wisdom find no obstacles to prevent them from achieving their goals [...].

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

[John Reece]

Text (Proverbs 15:20):

[hebrew]BN XkM Y$mX )B
WkSYL )DM BXH )mW[/Hebrew]

Transliteration:

bēn khākām y^esammakh ’āb,
ūk^esīl ’ādām bōzeh ’immō.

Translation (Waltke):

A wise son makes a glad father,
but a foolish human being is one who despises his mother.

Comment (brackets added):

A wise [khākām] son [bēn] [makes ... glad [y^esammakh = Piel imperfect 3 m.s. of sāmakh / [hebrew]$mX[/hebrew]]] a father [’āb] repeats 10:1. But [ū] a foolish (k^esīl; [...]) human being ([or "man" in the generic sense] ’ādām; [...]) demotes his status to that of one dismembered from his family inheritance. [...] In the book's motto (1:7), the object of despises (bōzeh [= Qal active participle of bāzāh / [hebrew]BZH[/hebrew]] see 1:7) is "wisdom and instruction." The change to his mother (’immō [...]), which is part of the broken, stereotyped phrase "father and mother" at the book's seams [...], suggests the inseparability of the parents from the teaching of this book [...].

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

[John Reece]

Text (Proverbs 15:21):

[hebrew])WLT $mXH LXSR LB
W)Y$ TBWnH YY$R LkT[/Hebrew]

Transliteration:

’iwwelet simkhā lakh^asar-lēb,
w^e’īsh t^ebūnā y^eyashsher lāket.

Translation (Waltke):

Folly brings joy to one who has no sense,
but an understanding person makes [his] going straight.

Comment (brackets added):

The moral insolence of folly (’iwwelet; [...]) brings joy (simkhā, literally "is joy"; see 10:28) to the one who has no moral sense to survive (lakh^asar-lēb; [= prefixed preposition la / [hebrew]L[/hebrew] to + construct state form of masculine singular adjective khāsēr / [hebrew]XSR[/hebrew] one who lacks, followed by the masculine singular noun lēb / [hebrew]LB[/hebrew] heart, mind, character, understanding]). But [w^e] an understanding (t^ebūnā; [...]) person (or "man" ’īsh; [...]) makes ... straight (y^eyashsher [= Piel imperfect 3 m.s. of yāshar / [hebrew]Y$R[/hebrew]]) [...] [his] going (lāket [= Qal infinitive, construct state, pausal form of hālak / [hebrew]HLK[/hebrew] go. The imprecise antitheses, "folly is joy" and "makes [his] going straight," imply that the senseless person, who finds joy in flouting the moral order, recklessly turns aside from the path of duty and life, but the understanding person stays the course for the joy set before him (cf. Heb. 12:2).

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

[John Reece]

Text (Proverbs 15:22):

[hebrew]HpR mX$BWT B)YN SWD
WBRB YW(cYM TQWM[/Hebrew]

Transliteration:

hāpēr makh^ashābōt b^e’ēn sōd,
ūb^erōb yō‘^atsīm tāqūm.

Translation (Waltke):

Plans are thwarted without counsel,
but with a multitude of counselors each plan succeeds.

Comment (brackets added):

Plans [makh^ashābōt] are thwarted (hāpēr [= Hiphil infinitive absolute of pārar / [hebrew]pRR[/hebrew] break, destroy, put an end to, frustrate, invalidate]), which essentially means "bring to nothing," without (b^elō’ [text has b^e’ēn, a synonym of b^elō’]) the open confidential counsel of intimate friends (sōd; [...]) as they lovingly correct eachother until they reach wise resolutions as a result of their coming together. [...] But with a multitude (ūb^erōb; [...]) of counselors (yō‘^atsīm [= Qal active m. s. participle of yā‘ats / [hebrew]Y(C[/hebrew] advise, counsel; plan, decide]), who have the authority to advise a plan of action [...], each plan succeeds (or takes place, tāqūm [= Qal imperfect 3 m.s. of qūm / [hebrew]QWM[/hebrew] stand up, rise up; stand = last, continue, be valid]).

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

[John Reece]

Text (Proverbs 15:23):

[hebrew]$mXH L)Y$ Bm(nH pYW
WDBR B(TW mH +WB[/Hebrew]

Transliteration:

simkhā lā’īsh b^ema‘^anēh pīw,
w^edābār b^e‘ittō mah tōb.

Translation (Waltke):

An individual has joy in the apt answer of his mouth,
and how good is a word at the right time!

Comment (brackets added):

The proverb brings to a climactic conclusion the subunit on sāmēakh [[hebrew]$mX[/hebrew] = adjective] ("joy"). Parents have joy when their children receive their good counsel (verse 20), and wise adults have joy in accepting ethical counsel (verses 22 and 23). Moreover, in adulthood a wise individual ([or man] ’īsh; [...]) has joy (simkhā [= feminine noun]; see 15:21) in the apt answer (b^ema‘^anēh; see 15:1) of his mouth (pīw; see 15:14). Unlike the English gloss "answer," which may denote a reply that does not succeed, ma‘^anēh refers to a true and right response to a circumstance. [...] Exclamatory how (mah) underscores the joy of hitting the nail on the head. Good (tōb; [...]) here signifies that the word (dābār; [...]) is so well composed that it is beneficial for the life and prosperity of both the speaker and his audience and so desirable to all. In its time (b^e‘ittō; [...]) refers to an appropriate time conceived of as an opportunity.

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

[John Reece]

Text (Proverbs 15:24):

[hebrew])RX XYYM Lm(LH Lm$kYL
Lm(N SWR m$)WL m+H[/Hebrew]

Transliteration:

’ōrakh khayyīm l^ema‘lā l^emaskīl,
l^ema‘an sūr mish’ōl māttā.

Translation (Waltke):

The path of life leads upward for the prudent,
and so turns aside from the grave below.

Comment (brackets added):

The path (’ōrakh; [...]) of life (khayyīm; [...]) refers to the state or condition that effects everlasting fellowship with the living God. Leads [literally "is"] upward (l^ema‘lā) as an antithesis to downward in connection with the grave. For (l^e) marks the prudent or insightful (maskīl [= Hiphil participle of sākal / [hebrew]$kL[/hebrew] understand, see = have insight]) as the beneficiaries for whom the way of life is prepared and on which they walk. And so (l^ema‘an; [...]), marking the logical consequence of being on the path of life leading upward, the successful person turns aside (sūr) from the grave (mish’ōl; [...]). Below ([l^e]māttā [Note: without prefixed lamed, which probably dropped off out of haplography due to the final lamed in mish’ōl]) is the antonym of l^ema‘lā ([upward] see 15a [...]). Salvation from the grave is more than being spared an untimely death, for otherwise the path of life is swallowed up by death, an unthinkable thought in Proverbs.

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

[John Reece]

Text (Proverbs 15:25):

[hebrew]BYT G)YM YSX YHWH
WYcB nBWL )LmnH[/Hebrew]

Transliteration:

bēt gē’īm yissakh YHWH,
w^eyatstsēb g^ebūl ’almānā.

Translation (Waltke):

The LORD tears away the house of the proud,
but he sets in place the boundary of the widow.

Comment (brackets added):

This verse qualifies v. 24 by implying that oppressors take advantage of the weak on the way of life before the time when the LORD (YHWH; [...]), who is like a consuming fire that devours the wicked without consuming his people [...], finally consumes them [...]. In this chiastic parallelism the subject and verb, "the LORD tears away (yissakh [= Qal imperfect 3 m.s. of nāsakh / [hebrew]nSX[/hebrew] tear down]), stand over against "he sets," and the object of the first, "the house of the proud," contrasts with "the boundary of the wicked" in its outer frame. House (bēt; see 15:6) is a synecdoche for a person's indispensable means of sustaining life [...]. [...] Of the proud (gē’īm; [...]) functions as a metonymy for violent oppressors who exalt themselves against God and stomp on his image bearers [...]. [...] But he sets in place (w^eyatstsēb [= conjunction (w^e) + Hiphil imperfect 3 m.s. of nātsab / [hebrew]ncB[/hebrew]]) means that the LORD puts the widow in a particular life-sustaining land [...]. In its two other occurrences with boundary (g^ebūl; [...]), which is also synecdoche representing the property essential for life, ntsb [[hebrew]ncB[/hebrew]] in the Hiphil is used to bring into being, to establish, the boundaries of the nations [...]. [...] Of the widow (’almānā) refers "to a woman who has been divested of her male protector (husband, son, often also brothers)."

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

[John Reece]

Text (Proverbs 15:26):

[hebrew]TW(BT YHWH mX$BWT R(
W+HRYM )mRY n(M[/Hebrew]

Transliteration:

tō‘^abat YHWH makhsh^ebōt rā‘,
ūt^ehōrīm ’imrē nō‘am.

Translation (Waltke):

The plans of an evil person are an abomination to the LORD,
but pleasant words are pure.

Comment (brackets added):

The plans (makhsh^ebōt; see 15:22) of an evil person (rā‘) are an abomination to the LORD (tō‘^abat YHWH; [...]). [...] But pleasant (i.e., beneficial, ū ... nō‘am [...]) qualifies words (’imrē; [...]) that are so agreeable to the LORD that they give him pleasure and enjoyment [...] and so his beneficent presence on the path of life. [...] Are pure (t^ehōrīm) glosses a root meaning to be free of contaminating, extraneous matter, which is different from something's essential nature.

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

[John Reece]

Text (Proverbs 15:27):

[hebrew](kR BYTW BWc( Bc(
W$Wn) mTnT YXYH[/Hebrew]

Transliteration:

‘ōkēr bētō bōtsēa‘ bātsa‘,
w^esōnē’ mattānōt yikhyeh.

Translation (Waltke):

Whoever is greedy for gain is one who ruins his household,
but the one who hates bribes will live.

Comment (brackets added):

Whoever is greedy for gain (bōtsēa‘ bātsa‘; [...]) is represented by a murderous thug in 1:10-19, and here, by its parallel, as a corrupt shyster, most probably an official. Is one who ruins his household (‘ōkēr bētō [...]) is clarified in v. 25 as due to the mighty hand of God. But the one who hates (w^esōnē’; [...]) bribes (mattānōt) as the antithetical parallel to "the one greedy for gain" specifies their specific practice. [...] Will live (yikhyeh [= Qal imperfect 3 m.s. of khāyah / [hebrew]XYH[/hebrew]]).

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