¹The king’s heart is in the hand of the Lord like channels of water;[#sn “Heart” is a metonymy of subject; it signifies the ability to make decisions, if not the decisions themselves.; #sn “Hand” in this passage is a personification; the word is frequently used idiomatically for “power,” and that is the sense intended here.; #tn “Channels of water” (פַּלְגֵי, palge) is an adverbial accusative, functioning as a figure of comparison – “like channels of water.” Cf. NAB “Like a stream”; NIV “watercourse”; NRSV, NLT “a stream of water.”sn The farmer channels irrigation ditches where he wants them, where they will do the most good; so does the Lord with the king. No king is supreme; the Lord rules.]

he turns it wherever he wants.

²All of a person’s ways seem right in his own opinion,[#tn Heb “in his own eyes.” The term “eyes” is a metonymy for estimation, opinion, evaluation.]

but the Lord evaluates the motives.

³To do righteousness and justice

is more acceptable to the Lord than sacrifice.

⁴Haughty eyes and a proud heart –

the agricultural product of the wicked is sin.

⁵The plans of the diligent lead only to plenty,[#tn The word “diligent” is an adjective used substantivally. The related verb means “to cut, sharpen, decide”; so the adjective describes one who is “sharp” – one who acts decisively. The word “hasty” has the idea of being pressed or pressured into quick actions. So the text contrasts calculated expeditiousness with unproductive haste. C. H. Toy does not like this contrast, and so proposes changing the latter to “lazy” (Proverbs [ICC], 399), but W. McKane rightly criticizes that as unnecessarily forming a pedestrian antithesis (Proverbs [OTL], 550).; #tn The term “lead” is supplied in the translation.; #tn The Hebrew noun translated “plenty” comes from the verb יָתַר (yatar), which means “to remain over.” So the calculated diligence will lead to abundance, prosperity.]

but everyone who is hasty comes only to poverty.

⁶Making a fortune by a lying tongue is like a vapor driven back and forth;[#tn The first word of the verse is the noun meaning “doing, deed, work.” The BHS editors suggest reading with the LXX an active participle – “the one who makes” (cf. NAB “He who makes”). The second word means “treasure,” from the verb “lay up, store up.” It is an objective genitive here.; #tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.; #tn The Hebrew הֶבֶל נִדָּף (hevel nidaf) is properly “a driven vapor” (“driven” = the Niphal participle). The point of the metaphor is that the ill-gotten gains will vanish into thin air. The LXX has “pursues” (as if reading רֹדֵף, rodef); cf. NAB “chasing a bubble over deadly snares.”]

they seek death.

⁷The violence done by the wicked will drag them away[#tn The “violence” (שֹׁד, shod) drags away the wicked, probably either to do more sin or to their punishment. “Violence” here is either personified, or it is a metonymy of cause, meaning “the outcome of their violence” drags them away.; #tn Heb “violence of the wicked.” This is a subjective genitive: “violence which the wicked do.”]

because they refuse to do what is right.

⁸The way of the guilty person is devious,[#tn The first line of the proverb is difficult. Since וָזָר (vazar) occurs only here it has been given much attention. The translation of “guilty” is drawn from an Arabic cognate meaning “to bear a burden” and so “to be sin laden” or “guilty” (cf. NASB, NIV, NCV, NRSV, NLT). G. R. Driver prefers to read the line as “a man crooked of ways is false [zar]” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 185). C. H. Toy adopts the meaning of “proud” (Proverbs [ICC], 400). Whatever the reading, “guilty” or “proud” or “false,” the idea is that such people are devious. Bad people are underhanded; good people are aboveboard (C. H. Toy, Proverbs [ICC], 400). Another way to analyze the line is to read it with the definition “strange, stranger”: “The way of a man and a stranger is perverse.” But this is unclear, and would form no satisfactory contrast to 8b. Another suggestion is “the way of (usual) man is changeable and strange, but the pure fellow leads a straight and even course” (J. H. Greenstone, Proverbs, 244); cf. NLT “the innocent travel a straight road.”; #tn The form הֲפַכְפַּךְ (hafakhfakh) is an adjective with an intensified meaning due to the duplication of the second and third radicals; it means “very devious; crooked” (from the verb “to overturn”).]

but as for the pure, his way is upright.

⁹It is better to live on a corner of the housetop[#tn English versions which translate the Hebrew term as “roof” here sometimes produce amusing images for modern readers: TEV “Better to live on the roof”; CEV “It’s better to stay outside on the roof of your house.”sn The reference is probably to a small room that would be built on the flat housetop primarily for guests (e.g., 1 Kgs 17:19; 2 Kgs 4:10). It would be cramped and lonely – but peaceful in avoiding strife.]

than in a house in company with a quarrelsome wife.

¹⁰The appetite of the wicked desires evil;[#tn Heb “soul.” The Hebrew text uses נֶפֶשׁ (nefesh, traditionally, “soul”) as the formal subject of the sentence – “the soul of a wicked man desires.” This term has at its core the idea of appetites, and so its use here underscores that the cravings are deep-seated (BDB 660 s.v. 5), and the translation “appetite” reflects this.; #sn The word has the meanings of “desire, crave, long for, lust after.” It usually has “soul” as its subject. The word is used in the Ten Commandments in the prohibition against coveting a neighbor’s house (Deut 5:18).]

his neighbor is shown no favor in his eyes.

¹¹When a scorner is punished, the naive becomes wise;[#sn The contrast here is between the simple and the wise. The simple gain wisdom when they see the scorner punished; the wise gains knowledge through instruction. The scorner does not change, but should be punished for the benefit of the simple (e.g., Prov 19:25).]

when a wise person is instructed, he gains knowledge.

¹²The Righteous One considers the house of the wicked;[#tn In the book of Proverbs, the Hebrew term צַּדִּיק (ysadiq) normally refers to a human being, and that is a possible translation here (cf. KJV, ASV, NAB), although it would have to refer to a righteous person who was a judge or a ruler with the right to destroy the wicked. Many commentators and English versions simply interpret this as a reference to God (cf. NIV, NRSV, TEV, NLT).; #tn The form מַשְׂכִּיל (maskil) is now used with the meaning “to consider; to give attention to; to ponder.” It is the careful scrutiny that is given to the household of the wicked before judgment is poured out on them.; #tn Heb “house.” This term probably means “household” here – the family. One way to read the line is that the righteous judge (human or divine) takes into consideration the wicked person’s family before judging the wicked person. The other – and more plausible – interpretation is that the judge considers the household of the wicked and then on the basis of what was observed judges them.]

he overthrows the wicked to their ruin.

¹³The one who shuts his ears to the cry of the poor,[#sn The imagery means “pay no attention to” the cry for help or “refuse to help,” so it is a metonymy of cause for the effect.; #sn “Cry” here would be a metonymy of effect for the cause, the cause being the great needs of the poor.]

he too will cry out and will not be answered.

¹⁴A gift given in secret subdues anger,[#sn The synonymous parallelism joins the more neutral term “gift” with the more specific “bribe.” D. Kidner notes that this underscores how hard it is to tell the difference between them, especially since they accomplish similar things (Proverbs [TOTC], 143).; #tn The word כָּפָה (kafah) occurs only here; it means “to subdue,” but in New Hebrew it means “to overturn; to compel.” The BHS editors suggest a change to כָּבָה (kavah), “to be quenched,” based on Symmachus and Tg. Prov 21:14, but there is no substantial improvement in the text’s meaning with such a change.]

and a bribe given secretly subdues strong wrath.

¹⁵Doing justice brings joy to the righteous[#tn The Qal infinitive construct עֲשׂוֹת (’asot) functions as the subject of the sentence.; #tn The term “brings” is supplied in the translation; many English versions supply a simple copula (“is”).]

and terror to those who do evil.

¹⁶The one who wanders from the way of wisdom[#tn The text uses “man” as the subject and the active participle תּוֹעֶה (to’eh) as the predicate. The image of “wandering off the path” signifies leaving a life of knowledge, prudence, and discipline.; #tn Or “prudence”; KJV, NASB, NIV, NRSV “understanding”; NLT “common sense.”]

will end up in the company of the departed.

¹⁷The one who loves pleasure will be a poor person;[#sn The participle “loves” (אֹהֵב, ’ohev) indicates in this context that more is involved than the enjoyment of pleasure, for which there is no problem. The proverb is looking at “love” in the sense of needing and choosing, an excessive or uncontrolled indulgence in pleasure.; #sn “Pleasure” is actually the Hebrew word “joy” (שִׂמְחָה, simkhah). It is a metonymy of effect, the cause being the good life that brings the joy. In the second colon, “wine” and “oil” would be metonymies of cause, the particular things in life that bring joy. Therefore the figures in the lines work together to give the complete picture.; #tn The phrase “will be” is supplied in the translation.; #tn Heb “a man of poverty”; NRSV “will suffer want.”]

whoever loves wine and anointing oil will not be rich.

¹⁸The wicked become a ransom for the righteous,[#tn The term “become” is supplied in the translation.; #sn The Hebrew word translated “ransom” (כֹּפֶר, kofer) normally refers to the price paid to free a prisoner. R. N. Whybray (Proverbs [CBC], 121) gives options for the meaning of the verse: (1) If it means that the wicked obtain good things that should go to the righteous, it is then a despairing plea for justice (which would be unusual in the book of Proverbs); but if (2) it is taken to mean that the wicked suffers the evil he has prepared for the righteous, then it harmonizes with Proverbs elsewhere (e.g., 11:8). The ideal this proverb presents – and the future reality – is that in calamity the righteous escape and the wicked suffer in their place (e.g., Haman in the book of Esther).]

and the faithless are taken in the place of the upright.

¹⁹It is better to live in a desert land[#tn The Hebrew form שֶׁבֶת (shevet) is the infinitive construct of יָשַׁב (yashav), functioning as the subject of the sentence.; #sn The verse makes the same point as 21:9 and 25:24; but “desert land” is substituted. It would be a place sparsely settled and quiet.]

than with a quarrelsome and easily-provoked woman.

²⁰There is desirable treasure and olive oil in the dwelling of the wise,[#tn The mention of “olive oil” (שֶׁמֶן, shemen) is problematic in the line – how can a fool devour it? Several attempts have been made to alleviate the problem. The NIV interprets “treasure” as “choice food,” so that food and oil would make more sense being swallowed. C. H. Toy (Proverbs [ICC], 406) suggests dropping “oil” altogether based on the reading in the LXX, but the Greek is too general for any support: It has “precious treasure will rest on the mouth of the sage.” W. McKane wants to change “oil” to an Arabic word “expensive” to read “desirable and rare wealth” (Proverbs [OTL], 552), but this idea does not match the metaphor any better. The figure of “devouring” in the second line simply means the fool uses up whatever he has.]

but a foolish person devours all he has.

²¹The one who pursues righteousness and love[#sn These two attributes, “righteousness” (צְדָקָה, tsÿdaqah) and “loyal love” (חֶסֶד, khesed) depict the life style of the covenant-believer who is pleasing to God and a blessing to others. The first term means that he will do what is right, and the second means that he will be faithful to the covenant community.]

finds life, bounty, and honor.

²²The wise person can scale the city of the mighty[#tn Heb “The wise [one/man].”; #tn The Qal perfect tense of עָלָה (’alah) functions in a potential nuance. Wisdom can be more effectual than physical strength.]

and bring down the stronghold in which they trust.

²³The one who guards his mouth and his tongue[#sn “Mouth” and “tongue” are metonymies of cause, signifying what one says (cf. NCV, TEV, CEV).]

keeps his life from troubles.

²⁴A proud and arrogant person, whose name is “Scoffer,”[#tn The word זֵד (zed, “proud”) comes from the verb זִיד (zid, “to boil up; to seethe; to act proudly [or, presumptuously].” Just as water boiling up in a pot will boil over, so the presumptuous person “oversteps” the boundaries.; #tn The word יָהִיר (yahir) means “haughty,” that is, to be or show oneself to be presumptuous or arrogant.; #tn Heb “proud haughty scorner his name” (KJV similar). There are several ways that the line could be translated: (1) “Proud, arrogant – his name is scoffer” or (2) “A proud person, an arrogant person – ‘Scoffer’ is his name.” BDB 267 s.v. זֵד suggests, “A presumptuous man, [who is] haughty, scoffer is his name.”]

acts with overbearing pride.

²⁵What the sluggard desires will kill him,[#tn Heb “the desire of the sluggard” (so ASV, NASB). This phrase features a subject genitive: “what the sluggard desires.” The term תַּאֲוַת (ta’avat, “desire; craving”) is a metonymy of cause. The craving itself will not destroy the sluggard, but what will destroy him is what the craving causes him to do or not to do. The lazy come to ruin because they desire the easy way out.; #tn The verb תְּמִיתֶנּוּ (tÿmitennu) is the Hiphil imperfect with a suffix: “will kill him.” It is probably used hyperbolically here for coming to ruin (cf. NLT), although it could include physical death.]

for his hands refuse to work.

²⁶All day long he craves greedily,[#tn The construction uses the Hitpael perfect tense הִתְאַוָּה (hit’avvah) followed by the cognate accusative תַאֲוָה (ta’avah). It describes one who is consumed with craving for more. The verse has been placed with the preceding because of the literary connection with “desire/craving.”]

but the righteous gives and does not hold back.

²⁷The wicked person’s sacrifice is an abomination;[#tn Heb “the sacrifice of the wicked” (so KJV, NAB, NASB, NIV, NRSV). This is a subjective genitive. The foundational clause states that ritual acts of worship brought by the wicked (thus a subjective genitive) are detestable to God. The “wicked” refers here to people who are not members of the covenant (no faith) and are not following after righteousness (no acceptable works). But often they participate in sanctuary ritual, which amounts to hypocrisy.]

how much more when he brings it with evil intent!

²⁸A lying witness will perish,[#tn Heb “a witness of lies,” an attributive genitive.; #tn The Hebrew verb translated “will perish” (יֹאבֵד, yo’bed) could mean that the false witness will die, either by the hand of God or by the community. But it also could be taken in the sense that the false testimony will be destroyed. This would mean that “false witness” would be a metonymy of cause – what he says will perish (cf. NCV “will be forgotten”).]

but the one who reports accurately speaks forever.

²⁹A wicked person shows boldness with his face,[#tn Heb “a wicked man.”; #tn Heb “he hardens his face.” To make the face firm or hard means to show boldness (BDB 738 s.v. עָזַז Hiph); cf. NRSV “put on a bold face.”]

but as for the upright, he discerns his ways.

³⁰There is no wisdom and there is no understanding,

and there is no counsel against the Lord .

³¹A horse is prepared for the day of battle,

but the victory is from the Lord .