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1The Proverbs of Solomon:
A wise child makes a father rejoice,
but a foolish child is a grief to his mother.
2Treasures gained by wickedness do not profit,[#tn Heb “treasures of wickedness” (so KJV, ASV); NASB “Ill-gotten gains”; TEV “Wealth that you get by dishonesty.”]
but righteousness delivers from mortal danger.
3The Lord satisfies the appetite of the righteous,[#tn Heb “does not allow…to go hungry.” The expression “The Lord does not allow the appetite of the righteous to go hungry” is an example of tapeinosis – a figurative expression stated in the negative to emphasize the positive: The Lord satisfies the appetite of the righteous.; #tn The term נֶפֶשׁ (nefesh) means “soul” but its root meaning is “throat” and it has a broad range of meanings; here it denotes “appetite” (BDB 660 s.v. 5.a; see, e.g., Pss 63:6; 107:9; Prov 27:7; Isa 56:11; 58:10; Jer 50:19; Ezek 7:19). The term could denote “desire” (BDB 660 s.v. 6.a) which would include the inner urge for success. By contrast, the wicked live unfulfilled lives – as far as spiritual values are concerned.]
but he thwarts the craving of the wicked.
4The one who is lazy becomes poor,[#tn Heb “a palm of slackness.” The genitive noun רְמִיָּה (remiyyah, “slackness”) functions as an attributive adjective: “a slack palm” (BDB 941 s.v.). The term כַף (khaf, “palm”) is a synecdoche of part (= palm) for the whole person (= one who works with his hands). The hand is emphasized because it is the instrument of physical labor. The “slack hand” is contrasted with the “diligent hand.” A slack hand refers to a lazy worker or careless work that such hands produce. See N. C. Habel, “Wisdom, Wealth, and Poverty Paradigms in the Book of Proverbs,” BiBh 14 (1988): 28-49.; #tc The MT reads רָאשׁ (ra’sh, “poor”) which is the plene spelling of רָשׁ (rash, “poor [person]”; HALOT 1229-30 s.v. רֵישׁ). Both Tg. Prov 10:4 and LXX reflect an alternate vocalization רִישׁ (rish, “poverty”) which is from the same root, and essentially means the same thing.tn Heb “causes poverty.” The expression is literally, “the palm of slackness causes poverty.”]
but the one who works diligently becomes wealthy.
5The one who gathers crops in the summer is a wise son,[#tn The direct object “crops” does not appear in the Hebrew but is implied by the verb; it is supplied in the translation for the sake of smoothness.; #tn Heb “prudent.” The term מַשְׂכִּיל (maskil) refers to a wise and so successful person. He seizes the opportunity, knowing the importance of the season.]
but the one who sleeps during the harvest
is a son who brings shame to himself.
6Blessings are on the head of the righteous,[#sn The word “blessings” has the sense of gifts, enrichments, that is, the rewards or the results of being righteous. The blessings come either from the people the righteous deal with, or from God. CEV understands the blessings as praise for good behavior (“Everyone praises good people”).]
but the speech of the wicked conceals violence.
7The memory of the righteous is a blessing,[#sn “Memory” (זֵכֶר, zekher) and “name” are often paired as synonyms. “Memory” in this sense has to do with reputation, fame. One’s reputation will be good or bad by righteousness or wickedness respectively.]
but the reputation of the wicked will rot.
8The wise person accepts instructions,[#tn Heb “the wise of heart” (so NASB, NRSV). The genitive noun לֵב (lev, “heart”) functions as an attributive adjective: “the wise heart.” The term לֵב functions as a synecdoche of part (= heart) for the whole person (= person). The heart is emphasized because it is the seat of wisdom (BDB 524 s.v. 3.b).; #tn Heb “commandments.”]
but the one who speaks foolishness will come to ruin.
9The one who conducts himself in integrity will live securely,[#tn Heb “he who walks.” The idiom is used widely in both OT and NT for conduct, behavior, or lifestyle.; #sn “Integrity” here means “blameless” in conduct. Security follows integrity, because the lifestyle is blameless. The righteous is certain of the course to be followed and does not fear retribution from man or God.; #tn Heb “walks.”]
but the one who behaves perversely will be found out.
10The one who winks his eye causes trouble,[#tn The term (קָרַץ, qarats) describes a person who habitually “winks” his eye maliciously as a secretive sign to those conspiring evil (Prov 6:13). This is a comparison rather than a contrast. Devious gestures are grievous, but not as ruinous as foolish talk. Both are to be avoided.; #tn Heb “the eye.”; #tn Heb “gives.”]
and the one who speaks foolishness will come to ruin.
11The teaching of the righteous is a fountain of life,[#tn Heb “mouth.” The word “mouth” is metonymy of cause, representing what the righteous say and teach.; #tn Heb “a fountain of life is the mouth of the righteous” (NAB similar). The subject (“a fountain of life”) and the predicate (“the mouth of the righteous”) in the Hebrew text are reversed in the present translation (as in most English versions) for the sake of clarity and smoothness. The idea of this metaphor, “the fountain of life,” may come from Ps 36:9 (e.g., also Prov 13:14; 14:27; 16:22). What the righteous say is beneficial to life or life-giving. Their words are life-giving but the words of the wicked are violent. See R. B. Y. Scott, “Wise and Foolish, Righteous and Wicked,” VT 29 (1972): 145-65.]
but the speech of the wicked conceals violence.
12Hatred stirs up dissension,[#sn This contrasts the wicked motivated by hatred (animosity, rejection) with the righteous motivated by love (kind acts, showing favor).]
but love covers all transgressions.
13Wisdom is found in the words of the discerning person,[#tn Heb “on the lips” (so NAB, NASB, NRSV). The term “lips” is a metonymy of cause for the words spoken by the lips.; #tn Heb “the one who is discerning.” The term “discerning” describes someone who is critically perceptive and has understanding. He can be relied on to say things that are wise.]
but the one who lacks wisdom will be disciplined.
14Those who are wise store up knowledge,[#tn Heb “wise men.”; #sn The verb צָפַן (tsafan, “to store up; to treasure”) may mean (1) the wise acquire and do not lose wisdom (cf. NAB, NIV, TEV), or (2) they do not tell all that they know (cf. NCV), that is, they treasure it up for a time when they will need it. The fool, by contrast, talks without thinking.]
but foolish speech leads to imminent destruction.
15The wealth of a rich person is like a fortified city,[#tn Heb “is.” This expression, “a rich man’s wealth is his strong city,” is a metaphor. The comparative particle “like” is supplied in the translation for the sake of clarity and smoothness.; #tn Heb “a city of his strength.” The genitive עֹז (’oz, “strength”) functions as an attributive genitive: “strong city” = “fortified city.” This phrase is a metaphor; wealth protects its possessions against adversity like a fortified city. Such wealth must be attained by diligence and righteous means (e.g., 13:8; 18:23; 22:7).]
but the poor are brought to ruin by their poverty.
16The reward which the righteous receive is life;[#tn Heb “recompense” (so NAB); NASB, NIV “wages.” The noun פְּעֻלַּה (pÿ’ullah) has a two-fold range of meanings: (1) “work; deed” and (2) “reward; recompense” (BDB 821 s.v.). There is a clear correlation between a person’s conduct and its consequences. Rewards are determined by moral choices. What one receives in life depends on the use of gifts and a righteous character.; #tn Heb “the recompense of the righteous.”]
the recompense which the wicked receive is judgment.
17The one who heeds instruction is on the way to life,[#tn Heb “discipline.” The noun מוּסָר (musar) has a basic two-fold range of meanings: (1) “discipline” (so NIV; NAB “admonition”; NCV, NLT “correction”) and (2) “instruction” (BDB 416 s.v.; so KJV, NASB, NRSV). The wise person listens to instruction (first colon); however, the fool will not even take discipline to heart (second colon).; #tn The term is a genitive of location indicating the goal (IBHS 147-48 §9.5.2f).]
but the one who rejects rebuke goes astray.
18The one who conceals hatred utters lies,[#tn Heb “lips of falsehood.” The genitive noun שָׁקֶר (shaqer, “falsehood”) functions as an attributive genitive. The noun “lips” is a metonymy of cause for speech produced by lips. The one who shows friendliness while concealing hatred is a liar (e.g., Ps 28:3).]
and the one who spreads slander is certainly a fool.
19When words abound, transgression is inevitable,[#tn Heb “does not cease.” It is impossible to avoid sinning in an abundance of words – sooner or later one is bound to say something wrong.]
but the one who restrains his words is wise.
20What the righteous say is like the best silver,[#tn Heb “the lips of the righteous.” The term “lips” functions as a metonymy of cause for speech. This contrasts the tongue (metonymy of cause for what they say) with the heart (metonymy of subject for what they intend). What the righteous say is more valuable than what the wicked intend.; #tn The comparative “like” is not in the Hebrew text but is implied by the metaphor; it is supplied in the translation for the sake of clarity.; #tn Or “pure”; Heb “choice.”]
but what the wicked think is of little value.
21The teaching of the righteous feeds many,[#tn Heb “lips.” The term “lips” functions as a metonymy of cause for what is said (or in this case taught).; #tn The verb רָעָה (ra’ah) means “to feed” or “to shepherd” (e.g., Gen 48:15). What they say will meet the needs of many.]
but fools die for lack of wisdom.
22The blessing from the Lord makes a person rich,[#tn The term בְּרָכָּה (bÿrakhah, “blessing”) refers to a gift, enrichment or endowment from the Lord.; #tn Heb “of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions here as a genitive of source.; #tn Heb “makes rich” (so NASB); NAB “brings wealth.” The direct object “a person” does not appear in the Hebrew but is implied by the Hiphil verb; it is supplied in the translation.]
and he adds no sorrow to it.
23Carrying out a wicked scheme is enjoyable to a fool,[#tn Heb “doing a plan.” The noun זִמָּה (zimmah, “plan”) is often used pejoratively of a scheme to do wickedness. It is used elsewhere for planning lewdness, murder, incest, adultery, idolatry, and licentiousness. Any planned gross impropriety gives the fool pleasure. The verb עָשָׂה (’asah, “to do”) here means “to carry out (a plan)” (BDB 794 s.v.).; #tn Heb “like sport” (so NASB, NRSV). The noun שְׂחוֹק (sÿkhoq, “sport”) is used elsewhere to refer to what is exhilarating and pleasurable (BDB 966 s.v.). As W. G. Plaut says, it is like child’s play (Proverbs, 132). For the fool evil brings such enjoyment; for the discerning wisdom does.]
and so is wisdom for the one who has discernment.
24What the wicked fears will come on him;[#tn Heb “the dread of the wicked.” The noun רָשָׁע (rasha’, “wicked”) is a subjective genitive. The noun מְגוֹרַת (mÿgorat) refers to “the feared thing,” that is, what the wicked dread. The wicked are afraid of the consequences of their sinful actions; however, they cannot escape these consequences.]
what the righteous desire will be granted.
25When the storm passes through, the wicked are swept away,[#sn The word for “storm wind” comes from the root סוּף (suf, “to come to an end; to cease”). The noun may then describe the kind of storm that makes an end of things, a “whirlwind” (so KJV, NASB; NLT “cyclone”). It is used in prophetic passages that describe swift judgment and destruction.; #tn Heb “the wicked are not”; ASV, NAB, NASB “is no more.”]
but the righteous are an everlasting foundation.
26Like vinegar to the teeth and like smoke to the eyes,[#sn Two similes are used to portray the aggravation in sending a lazy person to accomplish a task. Vinegar to the teeth is an unpleasant, irritating experience; and smoke to the eyes is an unpleasant experience that hinders progress.]
so is the sluggard to those who send him.
27Fearing the Lord prolongs life,[#tn Heb “the fear of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as an objective genitive.; #tn Heb “days” (so KJV, ASV).]
but the life span of the wicked will be shortened.
28The hope of the righteous is joy,[#sn This proverb contrasts the hopes of the righteous and the wicked. The righteous will see their hopes fulfilled. The saying is concerned with God’s justice. The words תּוֹחֶלֶת (tokhelet, from יָחַל, yakhal) and תִּקְוַת (tiqvat, from קָוָה, qavah) are synonyms, both emphasizing eager expectations, longings, waiting in hope.]
but the expectation of the wicked will remain unfulfilled.
29The way of the Lord is like a stronghold for the upright,[#sn The “way of the Lord” is an idiom for God’s providential administration of life; it is what the Lord does (“way” being a hypocatastasis).; #tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.; #tn Heb “for the one with integrity” (לַתֹּם, latom).]
but it is destruction to evildoers.
30The righteous will never be moved,
but the wicked will not inhabit the land.
31The speech of the righteous bears the fruit of wisdom,[#tn Heb “the mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.; #tn Heb “bears wisdom.” The verb נוּב (nuv) means “to bear fruit.” It is used figuratively of the righteous; they produce wisdom and righteousness. The term חָכְמָה (khokhmah, “wisdom”) represents the “fruit” that the righteous bear: “they bear the fruit of wisdom” (BDB 626 s.v.).]
but the one who speaks perversion will be destroyed.
32The lips of the righteous know what is pleasing,[#sn The verb “know” applied to “lips” is unusual. “Lips” is a metonymy for what the righteous say; and their words “know” (a personification) what is pleasing, i.e., they are acquainted with.; #sn The righteous say what is pleasing, acceptable, or delightful; but the wicked say perverse and destructive things.]
but the speech of the wicked is perverse.