¹The one who stiffens his neck after numerous rebukes[#tn The idiom “to harden the neck” (מַקְשֶׁה־עֹרֶף, maqsheh-’oref) is the idea of resisting the rebukes and persisting in obstinacy (e.g., Exod 32:9). The opposite of a “stiff neck” would be the bending back, i.e., submission.; #tn The Hebrew construction is אִישׁ תּוֹכָחוֹת (’ish tokhakhot, “a man of rebukes”), meaning “a man who has (or receives) many rebukes.” This describes a person who is deserving of punishment and who has been given many warnings. The text says, then, “a man of rebukes hardening himself.”]

will suddenly be destroyed without remedy.

²When the righteous become numerous, the people rejoice;[#tn The Hebrew form בִּרְבוֹת (birvot) is the Qal infinitive construct of רָבָה (ravah) with a בּ (bet) preposition, forming a temporal clause with a subjective genitive following it. It is paralleled in the second colon by the same construction, showing the antithesis: וּבִמְשֹׁל (uvimshol), “and when the wicked rule.” Some commentators wish to change the first verb to make it parallel this more closely, e.g., רָדָה (radah, “to rule”), but that would be too neat and is completely unsupported. The contrast is between when the righteous increase and when the wicked rule. It is not hard to see how this contrast works out in society.]

when the wicked rule, the people groan.

³The man who loves wisdom brings joy to his father,[#tn Heb “a man.” Here “man” is retained in the translation because the second colon mentions prostitutes.; #tn Or “causes his father to rejoice”; NAB “makes his father glad.”]

but whoever associates with prostitutes wastes his wealth.

⁴A king brings stability to a land by justice,[#tn The form is the Hiphil imperfect of the verb עָמַד (’amad, “to stand”), hence, “to cause to stand.” It means that the king makes the nation “stand firm,” with “standing firm” being a figure for strength, security, and stability. Cf. NCV “makes his country (the nation CEV) strong.”; #tn Or “country.” This term functions as a metonymy of subject for the people in the land.]

but one who exacts tribute tears it down.

⁵The one who flatters his neighbor[#tn Heb “a man,” but the context here does not suggest that the proverb refers to males only.; #tn The form is the Hiphil participle, literally “deals smoothly,” i.e., smoothing over things that should be brought to one’s attention. sn The flatterer is too smooth; his words are intended to gratify. In this proverb some malice is attached to the flattery, for the words prove to be destructive.]

spreads a net for his steps.

⁶In the transgression of an evil person there is a snare,[#tn The Syriac and Tg. Prov 29:6 simplify the meaning by writing it with a passive verb: “the evil man is ensnared by his guilt.” The metaphor of the snare indicates that the evil person will be caught in his own transgression.]

but a righteous person can sing and rejoice.

⁷The righteous person cares for the legal rights of the poor;[#tn The form is an active participle, יֹדֵעַ (yodea’); it describes the righteous as “knowing, caring for, having sympathetic knowledge for, or considering favorably” the legal needs of the poor. Cf. NAB “has a care for”; NASB “is concerned for.”; #tn The Hebrew word used here is דִּין (din), which typically means “judgment,” but can also mean “strife” and “cause.” Here it refers to the “cause” of the poor (so KJV, ASV), their plea, their case, their legal rights. A righteous person is sympathetic to this.]

the wicked does not understand such knowledge.

⁸Scornful people inflame a city,[#tn Heb “men of scorn”; NAB “Arrogant men”; ASV, NRSV “Scoffers”; NIV, NLT “Mockers.”; #tn The verb means “to blow; to breathe” (BDB 806 s.v. פּוּחַ). In the Hiphil imperfect its meaning here is “to excite; to inflame” a city, as in blowing up a flame or kindling a fire. It is also used with “words” in 6:19 and 12:17 – they “puff out words.” Such scornful people make dangerous situations worse, whereas the wise calm things down (e.g., 2 Sam 20).; #tn The term “city” is a metonymy of subject; it refers to the people in the city who can easily be set in an uproar by such scornful people.]

but those who are wise turn away wrath.

⁹If a wise person goes to court with a foolish person,[#tn Heb “a wise man…a foolish man.”; #tn The verb שָׁפַט (shafat) means “to judge.” In the Niphal stem it could be passive, but is more frequently reciprocal: “to enter into controversy” or “to go to court.” The word is usually used in connection with a lawsuit (so many recent English versions), but can also refer to an argument (e.g., 1 Sam 12:7; Isa 43:26); cf. NAB “disputes”; NASB “has a controversy.”]

there is no peace whether he is angry or laughs.

¹⁰Bloodthirsty people hate someone with integrity;[#tn Heb “men of bloods.” The Hebrew word for “blood” is written in the plural to reflect the shedding of blood. So the expression “men of bloods” means people who shed blood – murderers, bloodthirsty men, or those who would not hesitate to commit murder in order to get what they want.; #sn The Hebrew word describes the “blameless” or “innocent” who maintain integrity. The bloodthirsty despise people who insist on decency and integrity.]

as for the upright, they seek his life.

¹¹A fool lets fly with all his temper,[#tn Heb “his spirit.” It has been commonly interpreted to mean “his anger” (ASV, NAB, NIV, NRSV), but it probably means more than that. The fool gives full expression to his “soul,” whether it is anger or bitterness or frustration or any other emotions. He has no self-control.]

but a wise person keeps it back.

¹²If a ruler listens to lies,[#tn The Hiphil participle מַקְשִׁיב (maqshiv) means “to give attention to; to regard; to heed.” Cf. NASB, NCV, TEV “pays attention to.”sn Such a ruler would become known as one who could be lied to, because he paid attention to lies.; #tn Heb “word of falsehood” or “lying word.” Cf. TEV “false information.”]

all his ministers will be wicked.

¹³The poor person and the oppressor have this in common:[#tn Heb “a man of oppressions”; KJV “the deceitful man.” The noun תֹּךְ (tokh) means “injury; oppression” (BDB 1067 s.v.). Such men were usually the rich and powerful. The Greek and the Latin versions have “the debtor and creditor.”; #tn The verb פָּגַשׁ (pagash) means “to meet; to encounter.” In the Niphal it means “to meet each other; to meet together” (cf. KJV, ASV). The focus in this passage is on what they share in common.]

the Lord gives light to the eyes of them both.

¹⁴If a king judges the poor in truth,[#tn The king must judge “in truth” (בֶּאֱמֶת, be’emet). Some have interpreted this to mean “faithfully” (KJV, ASV) but that is somewhat unclear. The idea is that the poor must be treated fairly and justly (cf. NIV “with fairness”; NRSV “with equity”); “truth” is that which corresponds to the standard of the law revealed by God. There must be no miscarriage of justice for these people simply because they are poor.]

his throne will be established forever.

¹⁵A rod and reproof impart wisdom,[#tn The word “rod” is a metonymy of cause, in which the instrument being used to discipline is mentioned in place of the process of disciplining someone. So the expression refers to the process of discipline that is designed to correct someone. Some understand the words “rod and reproof” to form a hendiadys, meaning “a correcting [or, reproving] rod” (cf. NAB, NIV “the rod of correction”).; #tn Heb “gives” (so NAB).]

but a child who is unrestrained brings shame to his mother.

¹⁶When the wicked increase, transgression increases,[#tn The verb רָבָה (ravah), which is repeated twice in this line, means “to increase.” The first occurrence here is usually taken to mean that when the wicked increase they hold the power (cf. NRSV, NLT “are in authority”; TEV, CEV “are in power”). The text does not explain the details, only that when the wicked increase sin will increase in the land.]

but the righteous will see their downfall.

¹⁷Discipline your child, and he will give you rest;[#tn The verb, a Hiphil imperfect with a suffix, could be subordinated to the preceding imperative to form a purpose clause (indirect volitive classification): “that he may give you rest.” The same then could apply to the second part of the verse.]

he will bring you happiness.

¹⁸When there is no prophetic vision the people cast off restraint,[#tn Heb “no vision.” The Hebrew word “vision” (from the verb חָזָה [khazah, “to see”]) refers to divine communication to prophets (as in 1 Sam 3:1) and not to individual goals or plans. C. H. Toy sees a problem here: The most calamitous period of Israel’s history was when prophetic vision was at its height, whereas people were often more obedient when God was silent. He also notes that in the book of Proverbs there is no mention of prophetic teaching with wisdom as a guide. So he emends the word to “guidance” following the LXX (Proverbs [ICC], 512). The TEV has “guidance”; the NIV retains “revelation.” It must be stated that the prophetic ministry was usually in response to the calamitous periods, calling the people back to God. Without them the downward rush to anarchy and destruction would have been faster than with these prophetic calls from God.; #tn The verb פָּרַע (para’) means “to let go; to let alone.” It occurs here in the Niphal with the meaning of “[the people] are let loose,” meaning, they cast off restraint (e.g., Exod 32:25). Cf. NLT “run wild.”]

but the one who keeps the law, blessed is he!

¹⁹A servant cannot be corrected by words,[#sn Servants could not be corrected by mere words; they had to be treated like children for they were frequently unresponsive. This, of course, would apply to certain kinds of servants. The Greek version translated this as “a stubborn servant.”; #tn The Niphal imperfect here is best rendered as a potential imperfect – “cannot be corrected.” The second line of the verse clarifies that even though the servant understands the words, he does not respond. It will take more.]

for although he understands, there is no answer.

²⁰Do you see someone who is hasty in his words?[#tn Heb “a man,” but there is no indication in the immediate context that this should be limited only to males.; #sn The focus of this proverb is on someone who is hasty in his words. This is the person who does not stop to think, but acts on the spur of the moment. To speak before thinking is foolishness.]

There is more hope for a fool than for him.

²¹If someone pampers his servant from youth,[#tn There is no conditional particle at the beginning of the verse; however, the relationship of the clauses, which lay down the condition first and then (with a vav) the consequences, indicates a conditional construction here. Cf. also NAB, NIV, NCV, TEV.]

he will be a weakling in the end.

²²An angry person stirs up dissension,[#tn Heb “a man of anger.” Here “anger” is an attributive (“an angry man”). This expression describes one given to or characterized by anger, not merely temporarily angry. The same is true of the next description.]

and a wrathful person is abounding in transgression.

²³A person’s pride will bring him low,[#tn Heb “pride of a man,” with “man” functioning as a possessive. There is no indication in the immediate context that this is restricted only to males.; #tn There is a wordplay here due to the repetition of the root שָׁפֵל (shafel). In the first line the verb תִּשְׁפִּילֶנּוּ (tishpilennu) is the Hiphil imperfect of the root, rendered “will bring him low.” In the second line the word is used in the description of the “lowly of spirit,” שְׁפַל־רוּחַ (shÿfal-ruakh). The contrast works well: The proud will be brought “low,” but the one who is “lowly” will be honored. In this instance the wordplay can be preserved in the translation.]

but one who has a lowly spirit will gain honor.

²⁴Whoever shares with a thief is his own enemy;[#sn The expression shares with a thief describes someone who is an “accomplice” (cf. NAB, NIV) because he is willing to share in the loot without taking part in the crime.; #tn Heb “hates his soul.” The accomplice is working against himself, for he will be punished along with the thief if he is caught.]

he hears the oath to testify, but does not talk.

²⁵The fear of people becomes a snare,[#tn Heb “the fear of man.” This uses an objective genitive to describe a situation where fearing what people might do or think controls one’s life. There is no indication in the immediate context that this should be limited only to males, so the translation uses the more generic “people” here.; #tn Heb “gives [or yields, or produces]”; NIV “will prove to be.”; #sn “Snare” is an implied comparison; fearing people is like being in a trap – there is no freedom of movement or sense of security.]

but whoever trusts in the Lord will be set on high.

²⁶Many people seek the face of a ruler,[#sn The idiom seek the face means to try to obtain favor from someone. According to the proverb, many people assume that true justice depends on the disposition of some earthly ruler.]

but it is from the Lord that one receives justice.

²⁷An unjust person is an abomination to the righteous,

and the one who lives an upright life is an abomination to the wicked.