Proverbs

[John Reece]

Text (Proverbs 12:12):

[hebrew]XmD R$( mcWD R(YM
W$R$ cDYQYM YTN[/hebrew]

Transliteration:

khāmad rāshā‘ m^esōd rā‘īm,
w^eshōresh tsaddīqīm yittēn.

Translation (Waltke):

The wicked person desires the stronghold of evil people,
but the root of righteous people endures.

Comment (brackets added):

Out of his depraved vision, the wicked person (rāshā‘; [...]) desires (or craves, khāmad; [...]), and so acts to possess the stronghold [or net, m^esōd] of evil people (rā‘īm; [...]). [...] The incomplete metaphor the root (shōresh) connotes both life and stability (see 12:3) and stands in opposition to m^esōd. In truth, m^esōd probably represents a corruption of m^esōr (certainly "fortification") -- scribes often confuse daleth and resh. [...] But righteous people (tsaddīqīm; [...]) have a legal security rooted within their very character. Yittēn is better emended to yittan (endures) than to assign the common verb yittēn the unique meaning "sprouts" or "bears fruit" without an object.

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

[John Reece]

Text (Proverbs 12:13):

[hebrew]Bp$( $pTYM mWQ$ R(
WYc) mcRH cDYQ[/hebrew]

Transliteration:

b^epesha‘ s^epātayim mōqēsh rā‘,
wayyētsē’ mitstsārā tsaddīq.

Translation (Waltke):

In the transgression of [his] lips is the trap set for an evil man,
and so the righteous escapes from distress.

Comment (brackets added):

In (b^e, i.e., the sphere of) the transgression (pesha‘; [...]) of his lips (s^epātayim; [...]) is the trap (mōqēsh). Mōqēsh designates the "striker" in a trap. [...] Set for an evil man (rā‘; [...]) probably contains two double entendres. [...] The sequential and (way) favors the meaning "set for an evil person" because it implies that as a result of striking the evil man the righteous (tsaddīq; [...]) escapes (yētsē’). Of the 781 occurrences of the verb yātsā’ [[hebrew]Yc([/hebrew]] in the Qal, "the majority (almost 400) involve the meaning of someone's [...] going or coming forth. . . . to or from a place, departing, setting forth, or escaping. . . ." The point of departure is implied by the adverbial phrase from distress (mitstsārā; [...]).

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

[John Reece]

Text (Proverbs 12:14):

[hebrew]mpRY pY )Y$ Y$B( +WB
WGmWL YDY )DM Y$WB LW[/hebrew]

Transliteration:

mippr^eperī pī ’īsh yishba‘ tōb,
ūg^emūl y^edē-’ādām yāshūb lō

Translation (Waltke):

From the fruit of his mouth a person is filled with good things,
and the deeds of ones hands return to him.

Comment (brackets added):

From the fruit of . . . mouth (mippr^eperī pī; [...]) has an Egyptian parallel meaning "utterance" and reflects the direct influence of its wisdom vocabulary. [...] A person (’īsh) refers here to a righteous person. He is filled (yishba‘; [...]) in his belly [...] with good things (tōb; [...]) that benefit his life. [...] In addition, the deeds (g^emūl; [...]) denotes ethically relevant deeds, and the parallel, "good things," shows favorable deeds. [...] The mention of "good" [tōb] suggests that one's hands (y^edē-’ādām) is a metonymy for the deeds of the righteous [...]. Return (yāshūb; [...]) to him (lō, i.e., the doer of the deed) affirms the wisdom teaching that deeds and their consequences are inseparable.

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

[John Reece]

Text (Proverbs 12:15):

[hebrew]DRK )WYL Y$R B(YnYW
W$m( L(cH XkM[/hebrew]

Transliteration:

derek ’^ewīl yāshār b^e‘ēnāyw,
w^eshōmēa‘ l^e‘ētsā khākam.

Translation (Waltke):

The way of a fool is right in his own eyes,
but a wise person is one who listens to counsel.

Comment (brackets added):

The way (derek; [...]) of a fool (’^ewīl; [...]) is right (yāshār; [...]) in his own eyes (b^e‘ēnāyw, i.e., in his own opinion; [...]), but in fact he is doing evil in the eyes of the LORD [...]. This know-it-all individualist, who does it his own way, is living in a fool's paradise, but no one can tell him that [...]. By contrast, a wise person (khākam; [...]) is one who listens to (w^eshōmēa‘ l^e; [...]) authoritative counsel (‘ētsā; [...]).

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

[John Reece]

Text (Proverbs 12:16):

[hebrew])WYL BYWM YWD( k(SW
WkSH QLWN (RWM[/hebrew]

Transliteration:

’^ewīl bayyōm yiwwāda‘ ka‘sō,
w^ekōseh qālōn ‘ārūm.

Translation (Waltke):

As for a fool, his vexation is revealed on the same day,
but the shrewd person ignores an insult.

Comment (brackets added):

The emphatic catchword [of this verse] as for a fool (’^ewīl; [...]) couples it with v. 15. The root of his vexation (ka‘sō) means "to get excited," "to be upset," "to be incensed." [...] Is revealed (yiwwāda‘; [...]) connotes its public disclosure. [...] On the same day [bayyōm] connotes that he cannot control himself [...]. [...] By contrast, the shrewd person (‘ārūm; [...]) ignores (kōseh; [...]) an insult (qālōn; [...]).

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

[John Reece]

Text (Proverbs 12:17):

[hebrew]YpYX )mWnH YGYD cDQ
W(D $QRYM mRmH[/hebrew]

Transliteration:

yapīakh ’^emūnā yaggīd tsedeq,
w^e‘ēd sh^eqārīm mirmā.

Translation (Waltke):

A trustworthy witness declares what is right,
but a perjurer [declares] deceit.

Comment (brackets added):

A conscientious witness (yapīakh; [...]) declares the truth, the whole truth, and nothing but the truth and so strengthens the community; an unreliable person aims to mislead and damage others. A trustworthy (or honest, ’^emūnā; [...]) witness (yaggīd) refers to the process whereby he, the speaker, communicates to B, the addressee, C, the vitally important message. Presumably, the one addressed here is a judge of some sort. The witness's testimony is vital because the life or death of someone is at stake. What is right (tsedeq; [...]) is metonymy for words that best serve the interest of justice and the community; the judge can count on them to assure a right verdict. Falsehood (sh^eqārīm) is the antonym of ’^emūnā [...]. [...] A witness (‘ēd) "is a person who has firsthand knowledge of an event or who can testify on the basis of a report which he has heard (Leviticus 5:1). Such a person is under obligation to testify" [...]. Deceit (mirmā); see 11:1) is metonymy for words that aim to mislead the judge and to frustrate justice by declaring the righteous guilty and the guilty innocent [...].

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

[John Reece]

Text (Proverbs 12:18):

[hebrew]Y$ BW+H kmDQRWT XRB
WL$WN XkmYM mRp)[/hebrew]

Transliteration:

yēsh bōteh k^emadq^erōt khāreb,
ūl^eshōn kh^akāmīm marpē’.

Translation (Waltke):

There is one who speaks recklessly like the stabbing of a sword,
but the tongue of wise people is a remedy.

Comment (brackets added):

There is (yēsh; [...]) one who speaks recklessly (or thoughtlessly/impetuously (bōteh; [...]), the reaction of the fool (v. 16). [...] Like the stabbing (k^emadq^erōt) glosses a verb meaning "to pierce through," usually with a sword or spear. [...] A sword (khāreb; [...],, the battle instrument designed and used for killing, symbolizes intentional, insensitive slaughter. By contrast, the tongue (l^eshōn; [...]) -- probably chosen because its shape resembles that of a sword -- of wise people (kh^akāmīm; [...]) is a remedy (marpē’; [...]).

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

[John Reece]

Text (Proverbs 12:19):

[hebrew]$pT )mT TkWN L(D
W(D )RGY(H L$WN $kR[/Hebrew]

Transliteration:

s^epat ’^emet tikkōn lā‘ad,
w^e‘ad ’argī‘a l^eshōn shāqer.

Translation (Waltke):

A truthful lip is established forever,
but a lying tongue is [only] for a moment.

Comment (brackets added):

The chiastic proverb also implicitly admonishes truthful speech. In its outer frame it contrasts the truthful lip with the lying tongue. Its inner core -- using at its core a pun on ‘ad (lā‘ad "forever" and ‘ad ’argī‘a "for a moment) -- predicates that the former is established forever while the latter exists for only a fleeting moment. Truthful (’^emet) also refers to the quality of being reliable [...], and lip (s^epat; [...]) qualifies it as referring to the spoken word. [...] Since his lip conforms to the order created, upheld, and known by the LORD, and can be counted on, it is established (tikkōn lā‘ad; or fixed; [...]). Forever (literally "to a lasting future") is a synonym for ‘ōlām and designates an unrestricted future, an unlimited and unforeseeable duration. By contrast, a lying ([...] shāqer; [...]) tongue (l^eshōn; [...]) is for a moment (‘ad ’argī‘a) because instead of enjoying the LORD'S acceptance it is an abomination to him [...].

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

[Dee Dee Warren]

great thread

[John Reece]

great thread

Thanks, Xena.

[John Reece]

Text (Proverbs 12:20):

[hebrew]mRmH BLB XR$Y R(
WLY(cY $LWM $mXH[/Hebrew]

Transliteration:

mirmā b^eleb khōr^eshē rā‘,
ūl^eyō‘^atsē shālōm simkhā.

Translation (Waltke):

Deceit is in the heart of those who plan evil,
but those who counsel peace have joy.

Comment (brackets added):

Deceit (mirmā; [...]), which is essential for the wicked to be successful, is rooted in the heart (b^eleb; [...]) of those who plan evil (khōr^eshē rā‘; [...]). [...] Although their opposite, those who counsel (yō‘^atsē), is a more or less technical term for those with authority to advise a plan of action [...], here it may refer to any competent and experienced counselor in a specific case [...]. [...] Peace (shālōm; [...]), the opposite of rā‘ also in Jeremiah 29:11, is a metonymy for a reconciling course of action untarnished by any desire to hurt others. The reconcilers have joy (simkhā; [...]) and gladness in their whole being [...], unlike the forgers of evil, whose evil boomerangs.

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

[John Reece]

Text (Proverbs 12:21):

[hebrew]L) Y)nH LcDYQ kL )WN
WR$(YM mL)W R([/Hebrew]

Transliteration:

lō’ y^e’uneh latstsaddīq kol ’āwen,
ūr^eshā‘īm māl^e’ū rā‘.

Translation (Waltke):

No sort of malevolence will happen to the righteous person,
but wicked people are full of harm.

Comment (brackets added):

Although the deceivers plot their violence against the righteous or innocent (v. 20a), no sort of (lō’ . . . kol) malevolence (’āwen; [...]) will happen (y^e’uneh) to the righteous person (latstsaddīq; [...]). [...] By contrast, wicked people (r^eshā‘īm; [...]) are full of [māl^e’ū] harm and possibly evil (rā‘).

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

[John Reece]

Text (Proverbs 12:22):

[hebrew]TW(BT YHWH $pTY $QR
W($Y )mWnH RcWnW[/Hebrew]

Transliteration:

tō‘^abat YHWH siptē-shāqer,
w^e‘ōsē ’^emūnā r^etsōnō.

Translation (Waltke):

Lying lips are an abomination to the LORD,
but those who show trustworthiness find his favor.

Comment (brackets added):

An abomination to the LORD (tō‘^abat YHWH; [...]) signifies that liars so repulse his nature that he casts them aside. The synecdoche lying lips (siptē-shāqer; see 12:17, 19a, b) refers to fools, whose unreliable character causes them to destort facts either unintentionally (12:17) and/or intentionally (verses 19b, 20a). Those who show (‘ōsē; literally "do"; see 10:4) focuses attention on what people do in the broadest sense without restriction to their speaking [...]. Trustworthiness (or honesty, ’^emūnā; see 12:17a) is a metonymy for the good deeds that spring out of their reliable characters. The metonymy find his favor (r^etsōnō; 11:1) means that they come into a state of acceptance with him and so enjoy his protection and prosperity. (see 12:2).

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

[John Reece]

Text (Proverbs 12:23):

[hebrew])DM (RWM kSH D(T
WLB kSYLYM YQR) )WLT[/Hebrew]

Transliteration:

’ādām ‘ārūm kōseh dā‘at,
w^elēb k^esīlīm yiqrā’ ’iwwelet.

Translation (Waltke):

A shrewd person is one who conceals knowledge,
but the heart of fools cries out folly.

Comment (brackets added):

While a shrewd person (’ādām ‘ārūm; [...]) hides his moral insight for the right situation, fools (k^esīlīm; [...]) create havoc by proclaiming words of moral insolence [...]. The shrewd is one who conceals (kōseh; [...]) knowledge (dā‘at; [...]; [...]) because he is not driven neurotically by pride to parade his knowledge or by rage to wreak harm. He has the self-control to wait for the right situation and the prudence to know when to speak up [...]. In the interim he retains an inscrutability wherein he has control over his situation. The verse does not mean that he hides his knowledge from those who seek it; rather, he hides it from fools who have no ears to hear it or from situations where it might do harm, not bring healing. [...] But the heart (w^elēb; [...]) functions as a metonymy for deeds and words [...]. That of fools (k^esīlīm) cries out loud and clear (yiqrā’; [...]) folly [’iwwelet], a metonymy for words and deeds of moral insolence [...].

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

[John Reece]

Text (Proverbs 12:24):

[hebrew]YD XRWcYM Tm$WL
WRmYH THYH LmS[/Hebrew]

Transliteration:

yad hārūtsīm timshōl,
ūr^emīyā tihyeh l^emas.

Translation (Waltke):

The hand of diligent people will rule,
but the slack person will become compulsory labor.

Comment (brackets added):

The hand of diligent people (yad hārūtsīm; see 10:4) who can govern themselves, will retain their independence, come to power, and so will rule (timshōl; [...]). [...] But the slack person (r^emīyā; see 10:4), who cannot rule himself, will become [tihyeh] compulsary labor (mas). Mas designates an imposed taxation on onerous labor without becoming an outright slave [...]. [...] Ironically, the hand that avoids any work ends up performing the most burdensome tasks, and whoever cannot govern himself loses his independence and comes to drudgery [...]. "To put it bluntly, the diligent rise to the top and the lazy sink to the bottom."

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