PROVERBS CHAPTER FOURTEEN
WNs,r>h,t, h'yd,y"B. tl,W<aiw> Ht'ybe ht'n>B' ~yvin" tAmk.x;
14:1 The wise woman builds her house, But the foolish tears it down with her own
hands.
(@ncmsc BaYiTH)tyIB; (@vqp3fs BahNaH)hnB (@ncfpn ‘iSHSHaH)hV'ai
(@afpc) ~k'x'
(@vqi3fs HahRaS) srh (@ncfdc) dy" (@Pp)B (@ncfsn ‘iWWeLeTH)tl,W<ai
(@Pc)w
“The wise among women each builds her house; but the idiot woman with her own
hands tears it down”
WhzEAB wyk'r'D> zAln>W hw"hy> arey> Arv.y"B. %leAh
14:2 He who walks in his uprightness fears the LORD, But he who is crooked in his
ways despises Him.
(@np--n) hwhy (@amsc) arey" (@ncmsc YahSHeR)rv,yO (@Pp)B
(@vqPmsn)%lh
(@vqPmsn BahZaH)hzB (@ncbpc) %r,D, (@vnPmsn LahWeZ) zwl (@Pc)w
“One walking in His uprightness has a fear-of-YHWH, and/but one departing from His
ways despises Him”
~reWmv.Ti ~ymik'x] ytep.fiw> hw"a]G: rj,xo lywIa/-ypiB.
14:3 In the mouth of the foolish is a rod for his back, But the lips of the wise will
preserve them.
(ncfsn Ga‘eWaH)hw"a]G: (@ncmsc CHoTeR)rj,xo (@ncmsn)lywIa/
(@ncmsc)hP, (@Pp)B
(@vqi3fs SHahMaR)rmv (@ampn)~k'x' (@ncfdc)hp'f' (@Pc)w
“In the mouth of the blockhead is a shoot/twig of pride ( I.E. PRODUCED FROM THE
“ROOT” PRIDE); and/but the lips of wise ones preserve/protect/guard them”
rAv x:koB. tAaWbT.-br'w> rB' sWbae ~ypil'a] !yaeB.
14:4 Where no oxen are, the manger is clean, But much increase comes by the
strength of the ox.
(@ncmsn)rB; (@ncmsc ‘eBUS)sWbae (@ncmpn ‘eLePH)@l,a, (@Pd)!yIa;
(@Pp)B
(ncmsc KoaCH)x;Ko (Pp)B (ncfpn TeBU‘aH)ha'WbT. (ncmsc)bro (@Pc)w
PROVERBS CHAPTER FOURTEEN
Page 1
(ncmsn SHOR)rAv
“When cattle do not exist, the manger is clean, but much production/increase comes
by the strength of the noble ox”
rq,v' d[e ~ybiz"K. x:ypiy"w> bZEk;y> al{ ~ynIWma/ d[e
14:5 A faithful witness will not lie, But a false witness speaks lies.
(@vpi3ms KahZaBh)bzK (@Pn)al{ (@ncmpn ‘eMUN)!Wmae (@ncmsn)d[e
(@ncmsn)rq,v, (@ncmsn)d[e (@ncmpn)bz"K' (@vhi3ms PahWeCH)xwP
(@Pc)w
“A witness of/with faithfulnesses will not lie, but he causes to speak lies, i.e. a false
witness”
lq'n" !Abn"l. t[;d;w> !yIa'w" hm'k.x' #le-vQ,Bi
14:6 A scoffer seeks wisdom, and finds none, But knowledge is easy to him who has
understanding.
(@Pd)!yIa; (@Pc)w (@ncfsn)hm'k.x' (@vqPmsn)#yl (@vpp3ms
BahQaSH)vqB
(@vnp3ms QahLaL)llq (@vnPmsn BiYN)!yB (@Pp)l (@ncfsn)t[;D; (@Pc)w
“A mocker/scoffer earnestly seeks wisdom and yet it does not exist, and/but
knowledge to/for the discerning is light/easy”
t[;d'-ytep.fi T'[.d;y"-lb;W lysiK. vyail. dg<N<mi %le
14:7 Leave the presence of a fool, Or you will not discern words of knowledge.
(@ncmsn)lysiK. (@ncmsn)vyai (@Pp)l (@Pp NeGeDh)dg<n< (@Pp)!mi
(@vqvms)%lh
(@ncfsn)t[;D; (@ncfdc)hp'f' (@vqp2ms)[dy (@Pd BaL)lB; (@Pc)w
“Walk away from the presence of a fatheaded man, and/since you will not perceive
lips/words of knowledge”
1) The reference to a wise woman building her house in vs 1 harks back to 9:1 in the
prologue, suggesting that this begins a new section as well, consisting of three
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subunits – walking in wisdom, not walking by sight, and the contrasting characteristics and consequences of social conduct.
2) In a book of teachings that emphasizes the importance of making good decisions
in one’s pursuit of success, it only makes sense that the necessity of choosing
one’s soul mate based on her possession of wisdom would be emphasized, as
well; in spite of hvpt, subjective emotions, or cosmic ‘wisdom’, this is reality.
3) Pr 31:10-31 will give the most detailed description of how a wise woman goes
about prospering her house, but additional details of her character are seen in
11:16, 22, 12:4, 18:22, and 19:14.
4) Far from being a sexist, chauvinistic expression of male dominance, in which
women are denigrated only as objects intended for the man’s enjoyment, Proverbs
lists the attributes that an adjusted woman/wife would need to succeed in life, also
beginning with the most important attribute, wisdom. Pr 4:4-9
5) Far from the cosmic distortions of women relation to men (from deprecation to
superiority), Scripture teaches the true path to SHahLOM for the ladies as well as
the men, even if this path seems to be contradictory at first blush. Gen 3:16
6) Avoiding distortions in either direction entails recognition that:
a) there is absolute equality in the priesthood of male and female – Gal 3:28
b) the husband is the ultimate authority of the household (1Pet 3:1), and he will
bear responsibility for any violation of BD of which he approves or is even
aware – Gen 3:17; Heb 13:17
c) Right Woman is due a special honor, as a weaker vessel with a more challenging niche to overcome (i.e. under more difficult circumstances) – 1Pet 3:1-6
d) the adjusted wife seeks to bring overt glory to her husband in public (even if
she sacrifices her own or is never recognized) – 1Cor 11:7
e) the institution of RM/RW typologically represents the relationship of Christ
and the Church, and husbands and wives should conduct themselves accordingly – Eph 5:22f (while recognizing the faults of the flesh)
7) The plural construction beginning the verse (Partitive Genitive) is designed to
emphasize that the wise among women are flesh-and-blood, not a personification
or abstract principle; this is the woman striving to succeed in her niche by following the dictates of Scripture and Dvpt.
8) As with a wise man, this lady demonstrates a masterful understanding and application of doctrinal principles in her life, as each situation arises that demands her
attention; she also must possess Da’aTH, BiYNaH, MeZiMMaH, ‘oRMaH, etc.
9) The goal of her efforts is to build her house, or prosper the household that
belongs to and was founded by her husband, again implying that her success in
life is dependent upon seeking his, even if at the expense of her own ‘comfort’.
10) Reviewing some of Tit 2:4-5, a few of the requirements include:
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1) It takes many years of practice before these behaviors become ingrained, so the emphasis is
on doing them, which will eventually result in forming the woman’s mindset, or habitual
viewpoint, as an acclimated and adjusted wife. cp 1Pet 3:6
2) In earlier times (really until the late 1800’s), women usually married shortly after passing
puberty, when childbearing was possible; females generally mature before males, and they
were considered mentally stable enough and trained to handle the rigors of marriage.
3) With modern ‘wisdom’, the idea of marrying so young was ridiculed, before they had the
experiences, fun and ‘education’ of their teen years; of course (they say), we are to expect
them to be sexually active, but to do so in the state of matrimony is absurd.
4) Since we follow non-sinful societal customs (1Cor 10:32), there is no problem with a
younger lady waiting to get married; what we espouse… is that she spend those years,
however many until the Lord brings her a husband, practicing to be a competent wife.
5) Paul’s priority that younger women share God’s perspective regarding the importance of
the home and their role in it is because this is so essential to the well-being of the family,
which in turn impacts on society in general.
6) This is not just our opinion or a reflection of societal and cultural standards of the first century, [this is] the eternal standards of God, which means that only to the degree women
align with them will they be blessed and truly happy. cp 1Pet 3:5
7) In spite of the teachings of those opposed to the Truth, this does not promote or require a
woman to have no life of her own, existing only for the gratification of her husband’s emotional and sexual needs; it promotes a healthy, sound, happy relationship.
8) So, quite the opposite of the cosmic view (surprise!), only a woman with an impressive
understanding of herself and those around her can truly succeed as a wife; it demands an
ability to switch gears quickly, something only a very wise person can do. Pr 14:1 “The wise
woman builds her house, But the foolish tears it down with her own hands.”
9) The ironic reality is that only as a wife submits to the authority of her husband, allowing him
to make the decisions, following where he leads instead of trying to convince him otherwise…, will she find true happiness. Gen 3:16
10) Paul continues with his list of things the older ladies are to teach to younger women, using
philoteknos to describe the appropriate affection, demonstrated through overt acts, toward
those who are completely dependent on them.
11) A mother must make sure that her children have all their needs met, including spiritual,
physical, mental, emotional, and educational ones; this is nowhere presented as an easy
task, but it is an essential one.
12) She must demonstrate that the pursuit of BD is her highest priority, as opposed to frivolous,
non-essential activities; an appropriate time for fun is necessary (Ecc 3:1-8), but the children
should not learn to constantly crave entertainment.
13) Society today is so bankrupt in terms of proper child-rearing that a disciplined life, training
them how to be responsible, productive adults, with high self-esteem based on reality, has
been replaced with the attitude of buying them “stuff” to shut them up.
14) She must know, at all times, where her children are, what they are doing, and with whom
they are doing it; it is hard to be overprotective of small children, she should do everything
necessary to make sure they are safe and sound. cp Gen 34:1-2
15) Society today demands that parents should respect their children’s ‘privacy’, but this only
allows them to hide that which they know their parents will not tolerate; they should take it
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for granted that the parents are going to search their room, monitor any internet usage (no
matter how ‘innocent’), spy on them when they’re with friends, etc.
16) The fifth term is oikourgos, a compound that literally means “home-worker”, meaning one
who is preoccupied with domestic affairs, whose primary function is related to the care of
and operation of a household.
17) This niche has also been attacked greatly:
a) [Hollywood] would have us believe that the only successful, satisfied women are those
with high-paying, demanding jobs, who also (miraculously) have immaculate homes,
perfect children, wonderful marriages, and are smarter than their husbands
b) sarcasm, disobedience, and insults are portrayed as a sign of a healthy relationship
c) dealing all day with small children is depicted as mindless, menial labor, with no benefits
or rewards, only drudgery and mind-breaking toil
d) supposedly, raising children should be taken out of the hands of mothers entirely, leaving education to the ‘experts’ at school, while physical activity should be left to the soccer league or ballet lessons, and role models must be a favorite coach, Scout leader,
teacher, athlete, musician, actor/actress, etc.
e) women who want to stay at home with their children are portrayed as clingy, dumb,
neurotic, or psychotic, using their privacy for various schemes, plots, and selfish motivations, but never for the benefit of the child
18) The next term, translated kind by the NAS, is actually agathos, which means “good”, in the
sense of productive according to Divine standards; the picture is not only hospitality and a
lack of aggression, it means one who actively seeks ways to benefit others.
19) The problem that often arises when a woman can stay home with her children is that she
puts off dealing with the dusting, dishes, laundry, etc. because she is ‘tired’; television,
‘opportunities to apply’ outside the home, and simple laziness begin a downward spiral of
failure in her primary responsibilities, and the whole family suffers.
20) However, a woman that effectively fulfills this niche will have excess time for Divine Good
Production, which she must seize as another priority; a smoothly run household will allow
for interruptions, and consistent cleaning (for example) takes less time than the occasional,
desperate attempt to remove embedded filth.
21) The final command relates back to the instruction to love their husbands, with special
emphasis on the authority structure of the Christian home; demonstrating affection with
actions that please him cannot be accomplished apart from respect for his authority.
22) The word translated being subject is a Present Participle, which stresses the ongoing nature
of the command, i.e. consistent orientation to the authority of the home; this indicates it is
foundational, if the woman is to carry out her domestic responsibilities.
23) It can be parsed as either a Passive, being subjected by an outside force (BD), or a Middle,
emphasizing the personal involvement, thus translated “subjecting themselves”; in either
case the woman willingly submits to him, based on her understanding of God’s Plan and her
submission to His authority.
24) To repeat, the woman that is maladjusted to the authority of her husband is maladjusted to
the authority of God, Who placed him over her, and delegated His authority to him for her
benefit. cp Lk 10:16; Rom 13:1B
25) While the wife may not think some decision is wise, right, fair, or appropriate, she has the
responsibility to mentally accept that decision and demonstrate it with overt obedience to
his wishes; this means there is no place for back talking, smart mouthing, arguing, or trying
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to change the decisions and directions he sets for the home.
26) There is no doubt [that] men may and will abuse their authority, just as everyone does;
however, there is simply no excuse for a woman that does not obey her husband – as long
as he does not ask her to sin, she is to comply with all his wishes. Col 3:18
27) Again, this does not apply only to those with positive, adjusted, kind husbands; even if the
man is a jerk, he is still God’s direct representative in the home.
28) The wife of an unfair or abusive husband is to pray about it and leave him in God’s hands
(remember Heb 10:31); she is not to badger him, gripe, whine, complain, or make his life
miserable until he gives in to her wishes. 1Pet 3:1-6
29) Of course, this runs counter to the cosmic doctrines of ‘equality’, ‘mutual respect’, and
shared power over the home/finances/decisions, which is another reason older women
must instruct the younger ones in how to properly behave.
30) While no one likes to be subject to an authority with whom they disagree, the wife must
remember that if she rebels and steps out from under that authority, she is removing herself from the protection God has provided, and will come under discipline, and might wind
up paying a price she had not imagined.
31) It is important to note that the woman owes this allegiance to one man only, and is not
responsible to obey any other man who disagrees with him; the phrase to their own husbands limits both their obligation and their privilege. cp Num 30:1-15
11)
The Perfect tense refers to the completed action a woman demonstrates once
the household has been built to the point that it can be identified as such; people
will notice and consider her blessed and her husband “lucky” to have such a successful, efficient, and enviable wife.
12) Whereas 9:1 dealt with a figurative woman literally building her house, here it
deals with a literal woman figuratively building her own; her actions affect those
that live within the building, regardless of the impact on the structure itself.
13) These efforts toward her dwelling imply that a family is involved, so that her
husband and children benefit from her diligence, but this is not demanded; single
ladies have their own home-life, and should apply towards it to the same degree of
effort as a married woman with children. 1Cor 7:32-35
14) The contrast, a foolish/idiot woman, stands in sharp antithesis both in sense
and number, suggesting that the morally senseless female winds up alone with no
lasting family or memorial to her life-long efforts; once removed from the scene,
it is as if she never existed in the first place.
15) The phrase with her own hands underscores the fact that the destruction of
her family, property, legacy, and lifestyle is due to her own incompetence, arrogance, incorrigibility, lack of self-control, etc.
16) This is probably a reference to the deed-consequence nexus, as the negligent
wife brings about the loss of her entire world through her failures to align with
Dvpt, thus the destruction of all she holds dear is her own fault.
17) In the lives of the adjusted, we must allow for temporary periods of disorganization, tumult within the household, even catastrophic breakdown of the family
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unit as well as the function of the household itself; this views the regular result of
a poorly run house, as the wife/mother allows it to disintegrate due to inattention.
18) The figure tears it down is an obvious antithetical parallel to “builds…up”,
and since it is unlikely that the foolish woman could build her house to a level of
success so as to be torn down, it may refer to the destruction of an alreadyestablished household into which this female has been introduced.
19) It would also encompass a formerly adjusted wife that has either apostatized or
grown lazy through the temptations of the flesh; either way, she does not exercise
the appropriate effort toward her primary responsibility, with predictable results.
20) Like all others, this principle is ridiculed, ignored, and contradicted by the
cosmos, but the fact is that a godly house is practically impossible without a wise
wife, and the typical Babylonian household has to hire ‘professionals’ to accomplish that which the woman is designed to help the man produce.
21) The antithetical parallels of vs 2 contrast the general lifestyles of the pious and
impious by their consistent course of action in life, using the metaphor of the consistent walks in their ways.
22) In other words, the individual who can be identified as walking according to
the divine dictates of Scripture is recognized by his conduct within those restrictions, and whose actions prove his fear-of-YHWH. Js 2:18
23) The typical identification of the 3 rd person suffix involves the subject of the
participle (NAS, KJV, NIV, YLT), but this would demand a subjective evaluation
of that which uprightness consists, and would allow for anyone that was perceived as functioning correctly to be in a position of pleasing God.
24) Under this scenario, a person who thought he was conducting himself appropriately under his standard of “what God wants”, could legitimately claim a fear/
reverence/obedience/love/trust of God based only on his consistency of conduct –
whether actually right or not.
25) Rather, the person of the suffix is better identified as YHWH Himself, so that
the one pleasing to Him is the one who walks in His ways; as it has been observed
repeatedly, one is able to identify the truly adjusted by the fact that they perform
the actions of one who is truly adjusted. Mt 7:15-20
26) Thus, the proverb gives the student the information he needs to correctly identify his true compatriots in the pursuit of fear-of-YHWH, and gives him the standards he needs to pursue in his own life to achieve that goal.
27) The contrast to walking in the one true path is seen in the Niphal participle of
zWl LUZ depart, referring to the previously adjusted student who has found a
‘better’ way, and left the confines of Dvpt and correct function.
28) Caused by an outward agent, this departure may have begun as a singular area
or command that was disregarded, but now it has developed into an outright rejec-
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tion of all areas of life covered by Dvpt, so that hvpt has replaced His ways, and
the present life is all but unrecognizable in terms of the former.
29) This proverb disputes the common contention that one who rejects God’s
directive Will can still maintain a relationship with Him, living life by their own
standard instead of His while still remaining pleasing in His sight. Mt 6:24
30) Of course, the fool that never accepts Dvpt in the first place is easily recognized as hating God, but this category is even worse, as they knew the right thing
to do, performed correctly for a time, then left the Truth for their own version of
right and wrong. 2Pet 2:20-22
31) Vs 3 begins by establishing the frame of reference for the following statement,
looking at a blockhead and describing the ultimate source of one of their main
characteristics, identifying the source of an undesirable trait.
32) The use of mouth is a metonymy for speech, and the fact that it is associated
with this idiot is reason enough to recognize that it is not wanted in the student’s
life, but most translations miss the point of the lesson by translating the term
rj,xo
CHoTeR as a “rod”, i.e. a fully formed instrument of discipline (but cp
NJB).
33) Used only 2x, its other use in Isa 11:1 is certainly not meant to convey the idea
of strength or fully developed function, this is a sprout, or new growth produced
from an established root-system, recognizable but not yet close to mature.
The source of this shoot is hw"a]G: Ga‘eWaH pride, previously identified
as the source of trouble and misspoken braggadocio, which in turn leads to trouble
in the life when an individual fails to keep their opinions to themselves. Pr 8:13,
29:23
35) So rather than an observation on the consequences of arrogant speech, this
proverb identifies the source of stupid commentary, as the fathead speaks from the
source of his own exaggerated self worth, rather than that of Dvpt. cp Ps 75:5
36) Next, we view the beneficial effect that the lips of wise ones have on their
possessor, rather than one speaking from the source of their arrogance; the antithesis presumes that the wise will refrain from bragging about themselves.
37) Because the wise man is more likely to refrain from unnecessary speech
(10:19), there is much less of a chance that he will engage in inappropriate conversation, whether it involves prideful boasting or insults and attack. Js 3:10
38) So it is in a very real way that economy of speech identifies and characterizes
the wise man, which will protect them, from both angry retaliation of a victim or
public humiliation due to unfulfilled braggadocio.
39) Additionally, the recognition amongst their peers of a distinction between an
obvious fathead and the student would further the legitimate receipt of honor and
esteem for the wise man – another aspect of SHahLOM achieved! Pr 26:4
34)
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40)
The abstract principles regarding building or tearing down a house are applied
to prudent work in vs 4; “although a farmer can save himself work and expense by
not keeping oxen, that is a false economy” (Whybray).
41)
Structurally, we have a chiastic arrangement, with “cattle” and “ox” in the
outer frames and their contribution in the center; there is also an exact reversal of
consonants in rB; BaR clean and br; RaBh much.
42)
The particle of non-existence !yIa; ‘aYiN designates a situation where the
work animal is lacking, not merely out of service; any number of reasons could
account for the absence, but the expense for a necessary implement has not been
spent.
The first term for oxen is @l,a, ‘eLePH, which looks to all domesticated animals used for working the soil, plowing, threshing, pulling wagons, etc; there are
expenses involved in owning these animals (fodder, shelter, etc.), as well as additional labor, so the argument could be made that they are unnecessary details.
44) The fact that the manger is clean would certainly free up the farmer’s time for
other pursuits, and the Word of God counsels that simplifying one’s niche should
be a major consideration in one’s decisions. 1Th 4:11; 1Tim 2:2
45) However, it is widely recognized that certain accoutrements in life are necessary, even if, strictly speaking, they are nonessential for the support of human life;
the greater the relative value of the object (return on investment), the more likely
that a particular tool or labor saving device will be a conscientious purchase.
46) In this case, the purchase and upkeep of farm animals/equipment is judged
worthy, since there is much return, and the ox (though messy) makes up for the
effort involved in upkeep; a healthy animal is assumed to be in view.
47) The plural of harvests also emphasizes that the supposed gain of less labor
and inconvenience is outweighed by the continuing good that comes from proper
use of the implement; oxen, goats, and sheep could also be slaughtered for food,
but their continued existence would be more valuable over years of use.
43)
48)
Although the term for produce/harvest (ha'WbT. TeBU‘aH) technically refers to the produce of the ground (grain and fruit), there is also the aspect of reproduction, as two oxen are the beginning of thousands, if properly cared for.
49)
The basic meaning behind x;Ko KoaCH strength has to do with one’s potency, ability, or capability to act with result; as the largest and most powerful of the
farm animals, there are few tasks beyond their capacity, yet another reason to
value them even though they bring additional labor along with their benefit.
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This is emphasized by the second term for ox, rAv SHOR, which denotes the
power, majesty, and nobility of the king of the domesticated beasts; their inherent
value was why they were considered the highest category of animal sacrifices.
51) The singular beast is probably used to imply that if such great increase comes
from only one animal of this type, how much more from the herd of different
animals mentioned in verset A?
52) Observations on the purchase of a major “animal”, or functional implement:
a) different types of animals are to be used for different purposes, the purchase
thereof should be by priority and the widest variety of uses
b) oxen are not “pretty” animals, but can pull a wagon or plow, and therefore
should be considered more valuable than a “showy” specimen of limited use
c) animals/implements should not be purchased for status symbols but functionality and future benefit
d) examples abound, but suffice it to say that a new $200,000 tractor, instead of a
perfectly functioning ‘old’ tractor at 1/10 th the price, is not the better purchase
e) that said, when making a major purchase, durability and suitability to the main
use are the highest priorities, rather than overworking and then replacing a
weaker or insufficient implement
53) Vs 5 returns abruptly to the subject of speaking, but now in terms of the character of a witness; in a legal setting involving accusations, the judge was required
to determine, not only the guilt of the accused, but the character of the accuser.
Ex 20:16; Dt 19:18
50)
The term !Wmae ‘eMUN faithful/reliable/conscientious has more to do
with one’s inner character than their words, as the inner attitude produces a certain conduct that demonstrates loyalty in both word and deed.
55) Strict, impersonal, insensitive honesty (‘eMeTH) can cause as much damage as
lies (Pr 12:18), although it is required of an honest man (Pr 8:7); this trait demonstrates a trustworthiness based on application of Dvpt towards one’s neighbors.
56) Rather than protect or defend himself, the witness was called to accuse or vindicate another, whose character itself was called into question; not a mandate to
lie in order to protect a guilty friend, it involves relating all the facts, personal as
well as objective, regarding anyone accused of wrongdoing.
54)
57)
The term bz:K' KahZaBh, in fact, emphasizes the actual act of lying, as opposed to deceiving someone (i.e. by omission or misdirection), and is considered
all the more evil due to the fact that the witness inherently calls God as his witness.
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With an exact repetition of 6:19 B, the proverb suggests that the “perjurer”
himself is the topic, not the comment; once the character of a witness is established, their entire testimony is revealed to be trustworthy or not.
59) While the context demands a legal, official, judicial setting, the easy application to the student’s life is the recognition that character and reputation should be
a factor in believing or disregarding another’s testimony regarding any person
accused of or defended against moral fault. cp Jn 7:24
60) An easy inference is gleaned from the Hiphil stem of the verb – causes to lie –
in that a third party may be dragged into the dishonesty, and that quite unintentionally, with the result that other lies are spread due to the innocent ignorance of
those who initially believe the original liar.
58)
Vs 6 deals with the most hardened of apostates, the #yli LiYTS mocker/
scoffer, as the antithesis of the wise, whom he hates (9:7-8), and who is lumped
together with fools and the gullible (1:22), and the proud (21:24).
62) Their major sin is that of arrogant pride in themselves, their overweening estimation of their own worth and the relative worthlessness of any that oppose or
disagree; their bad influence is obvious to most (24:9), and their eventual destiny
is to be scoffed at by the LORD (Isa 29:20).
61)
The root/core meaning of vq;B' BahQaSH to seek is “to rise early”, thus with
the nuance of intensive, emphatic searching (cp Mk 1:35-36); this seems to be a
sincere search, looking for something with the intent of finding it for one’s benefit
or deliverance from a potentially harmful outcome.
64) Wisdom, the knowledge of how to achieve success in any particular area, is
recognized as missing from the scoffer’s life, so he goes in search thereof; his
failure is destined, since he rejected its necessity when offered but now seeks it on
his own terms and timetable. cp Isa 28:1-13
65) The absolute nature of his failure to find the information he desperately needs
is seen in the particle of non-existence ‘aYiN it does not exist, underscoring that
no matter how they look, the knowledge they spurned when it wasn’t wanted/
needed is nowhere to be found now that they see its value.
66) This is similar to the principle of Pr 1:28 (cp also Ps 18:41; Mic 3:4), as God
actually turns His back on those calling to Him for help; the opportunity was presented, repeated and rejected, now it is withheld as judgment for their failure to
access that which had been freely offered.
63)
67)
In contrast, for those who have been trained how to find and acquire it, t[;D;
Da’aTH knowledge is readily available, being the database or repository of the
precepts of wisdom, the different tenets of Dvpt used in the pursuit of success, or
how one is to conduct themselves under any variety of circumstances.
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The Niphal participle of !yBi BiYN understand identifies the student as one
that has been made or trained in this pursuit, not someone that has an inherent or
‘natural’ ability to understand Dvpt. Pr 1:1-6
69) Under the principle of GAP, we must recognize that we cannot fully achieve
this state without instruction, from an established, properly functioning communicator and, ultimately, God Himself. 2Th 2:15; 1Jn 2:27
70) Thus, because of practice and dedicated effort, this individual knows where to
look and how to find the information they need for any particular situation; as we
have mentioned before, sometimes the Da’aTH needed is the knowledge that we
don’t have the answer, but God is still faithfully providing everything we need.
68)
Found 84x and with a wide variety of meanings, the term ll;q' basically
means “to be lowered in estimation” (Gen 8:8, 12:3, 16:4), and here refers to the
slightness of effort that is involved in acquiring the goal, meaning that it wasn’t
even as difficult as originally thought to find that for which the student sought.
72) Not to imply personal ability in the pursuit of Dvpt and the ways it is to be
applied, the Niphal voice with this verb points to an outside source that makes it
easy to seek and find; it is not the seeker, it is the One that enables and guides
them to find it. Mt 7:7; Jn 14:26
73) A rare Imperative begins vs 7, as an admonition for the student to keep their
distance from the foolish and their teachings/conduct, using a common metaphor
in this book for the context, conduct, and consequences of one’s life, as well as
identifying the spiritual state of another based on their own life. 1:11, 15, 6:6
74) An implication of urgency is seen, as if the student/son suddenly realized
(from speech, conduct, attitude, etc.) that they were in the presence of one that
could bring real harm to them, and needs instruction how to respond immediately.
71)
Again, the identification of the lysiK. KeSiYL fool is one that is dense because of his moral obtuseness, as he truly does not recognize (i.e. because he
doesn’t want to) the moral failings of maladjustment and the inevitable repercussions he will experience as a direct result.
76) An uncommon causal usage of the waw connective is demanded by the imperative in verset A, so that the reason for the immediate, definite, and total separation
is due to the fact that no good information will come from continued association,
and therefore the only prudent action is to leave – now!
77) Known as “negative affirmation”, using the phrase you will not know employs
the negative as an understatement of an emphatic positive, in much the same way
that “That person is no fool” is a way of saying that he is very wise.
78) The synecdoche lips of knowledge refers to speech that lists or describes various beneficial aspects of information for a multitude of circumstances; as a data75)
PROVERBS CHAPTER FOURTEEN
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base is composed of a variety of details on a general subject, how to conduct oneself in time is taught one example at a time. Dt 6:6-7
79) The warning is that the information that is communicated (probably in a confident, authoritative manner) will be worse than worthless, as it replaces the accurate information the student has been taught with hvpt and folly.
hm'r>mi ~yliysiK. tl,W<aiw> AKr>D; !ybih' ~Wr[' tm;k.x'
14:8 The wisdom of the prudent is to understand his way, But the folly of fools is
deceit.
(@ncbsc)%r,D, (@vhc)!yB (@amsn ’ahRUM)~Wr[' (@ncfsc)hm'k.x'
(@ncfsn)hm'r>mi (@ncmpn)lysiK. (@ncfsn)tl,W<ai (@Pc)w
“The wisdom of the shrewd, to give heed to his way, but the folly of fatheads, deceit”
!Acr' ~yrIv'y> !ybeW ~v'a' #yliy" ~yliwIa/
14:9 Fools mock at sin, But among the upright there is good will.
(@ncmsn ‘ahSHahM)~v'a' (@vhi3ms LiYTS)#yl (@ncmpn ‘eWiYL)lywIa/
(@ncmsn RahTSON)!Acr' (@ampn)rv'y" (@Pp BeYN)!yIB; (@Pc)w
“Fools scoff at guilt, but within/among the upright there is good favor”
rz" br;['t.yI-al{ Atx'm.fib.W Avp.n: tR;m' [:deAy ble
14:10 The heart knows its own bitterness, And a stranger does not share its joy.
(@ncfsc)vp,n< (@ncfsc MahRaH)hR'm' (@vqPmsn)[dy (@ncmsn)ble
(amsn ZahR)rz" (vti3ms ’ahRaB)br[ (Pn)al{ (ncfsc SHiMCHah)hx'm.fi (Pp)B
(Pc)w
“The heart knows bitterness of its soul, and a stranger takes no part in its joy/mirth”
x;yrIp.y: ~yrIv'y> lh,aow> dmeV'yI ~y[iv'r> tyBe
14:11 The house of the wicked will be destroyed, But the tent of the upright will
flourish.
(@vni3ms SHahMaDh)dmv (@ampn)[v'r' (@ncmsc)tyIB;
(@vhi3ms PahRaH) xrP (@ampn)rv'y" (@ncmsn ‘oHeL)lh,ao (@Pc)w
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“The house of the wicked ones will be destroyed, and/but the tent of the upright ones
will be caused to sprout/flourish”
tw<m'-yker>D; Ht'yrIx]a;w> vyai-ynEp.li rv'y" %r,D, vyE
14:12 There is a way which seems right to a man, But its end is the way of death.
(@ncmsn)vyai (@ncmpc)hn<P' (@Pp)l (@amsn)rv'y" (@ncbsn)%r,D,
(@Pd)vyE
(@ncmsn MahWeTH) tw<m' (@ncbpc)%r,D, (@ncfsc ‘aCHeReYTH) tyrIx]a;
(@Pc)w
“It exists, a way upright before a man, and/but its last part/end is the ways of death”
hg"Wt hx'm.fi Ht'yrIx]a;w> ble-ba;k.yI qAxf.Bi-~G:
14:13 Even in laughter the heart may be in pain, And the end of joy may be grief.
(@ncmsn)ble (@vqi3ms Kah‘aBh)baK (@ncmsn SHeCHOQ)qAxf. (@Pp)B
(@Pc)~G: (@ncfsn TUGaH)hg"WT (@ncfsn SHiMCHaH)hx'm.fi
(@ncfsc)tyrIx]a; (@Pc)w
“Even in laughter there will be hurt/pain of heart, and the final part of mirth – grief”
bAj vyai wyl'['meW ble gWs [B;f.yI wyk'r'D>mi
14:14 The backslider in heart will have his fill of his own ways, But a good man will
be satisfied with his.
(@ncmsn)ble (@vqPmsn SUG)gws (@vqi3ms SHaBe’)[bf (@ncbpc)%r,D,
(@Pp)!mi
(@amsn)bAj (@ncmsn)vyai (@Pp)l[; (@Pp)!mi (@Pc)w
“From his own ways he will be nourished/satisfied/filled, one turning back in heart, and
also from upon his, a good man”
Arvua]l; !ybiy" ~Wr['w> rb'D'-lk'l. !ymia]y: ytiP,
14:15 The naïve believes everything, But the prudent man considers his steps.
(@ncmsn)rb'D' (@ncmsc)lKo (@Pp)l (@vhi3ms ‘MaN)!ma (@ncm
PeTHaYsn)ytiP,
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(@ncfsc ‘ahSHuR)rvua' (@Pp)l (@vqi3ms BiYN)!yB (@amsn ’ahRUM)~Wr['
(@Pc)w
“The gullible/naïve gives faith to every matter/word, and/but the shrewd man gives
heed/thought to his step”
1) The subunit of vss 1-7 admonishing the student to walk as a wise man thus building his house is now paired with a subunit warning them not to walk as fools, i.e.
by appearances and commonly held misperceptions, thus destroying their house.
2) Vs 8 introduces the unit on deception by contrasting the wisdom of the shrewd to
take note of the consequences of their actions (good or bad) with the folly of fools
to deceive themselves and others.
3) Again, wisdom is the “masterful understanding” of a given subject, including data
itself and how it is to be applied under any number of circumstances; it allows the
subject to cope, survive, and succeed against “impossible” odds. Pr 30:24-28
4) Used in a positive light only in Proverbs, ~Wr[' ’ahRUM shrewdness/cunning
refers to the ability or talent to “devise and use adroit and wily tactics in the
attaining of one’s goals” (Fox); modern equivalents include “thinking two steps
ahead”, or “being ahead of the game”.
5) Thus, the individual that is pursuing Dvpt and DGP will examine their motivations and state before committing an act they deem appropriate, “thinking ahead”
rather than blindly rushing forward without consideration of the consequences.
6) In other words, those who have insight into the moral order probe beneath appearances to identify the connection between deeds and destiny, adding to the admonitions to be teachable (vs 6) and to select good teachers (vs 7).
7) So, just because it seems good, desirable, or advantageous, the successful student
will determine from an objective standard if the action will bring divine blessing
or judgment for faulty motivation, sinful pursuit, or impious fulfillment.
8) In the New Testament, this is found under the principle to “examine oneself”
(1Cor 11:28; 2Cor 13:5; Gal 6:4), where the believer considers their actions,
words, and thoughts to determine if they are walking in the light or not, then
adjusts those works accordingly.
9) The term !yBi BiYN give heed to, when used (as here) with a direct object, denotes the act of considering something with the senses in such a way that understanding of the object occurs within the student, becoming a part of his person and
outlook.
10) As the student moves on his way, he observes his successes and failures,
weaknesses and strengths, and learns to overcome so as to succeed.
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11)
The indirect antithesis of verset B shows that the ignorant unbeliever/maladjusted believer pays no attention to the sufferings they endure, nor the blessings
that come their way for correct conduct; instead they pursue fleeting enjoyment
and inevitable failure as judgment for their arrogant rejection of the Truth.
12)
According to Pr 22:15, tl,W<ai ‘iWWeLeTh folly may be removed from
youth by means of the chastening rod, but the ‘eWiYL “idiot” is inseparably bound
to folly (27:22); the distinction is between youthful stupidity and moral deficiency
based on prideful rejection of corrective instruction.
Of the two terms for “fool”, lysiK. KeSiYL has the nuance of fathead, or one
who is dense, unthinking, and witless due to their rejection of Dvpt or any standard that challenges their own self-derived ‘wisdom’.
14) This is not innocent ignorance, simply lacking knowledge one needs to make a
correct, informed decision, this is willful stupidity based on refusal to reconsider
one’s positions, standards, etc. in light of contradictory information.
15) The parallel comparison to self-evaluation of the wise suggests that self13)
deception is also in view, but the term hm'r>mi MiRMaH has the primary
meaning of deceiving others, treachery, and the violation of trust. Gen 34:13
16) So, the shrewd person will pick their steps according to their moral knowledge
to assure themselves of life, but fools, out of their moral insensitivity, scheme to
victimize others, unaware that they are victimizing themselves as well.
17) Vs 9 is linked to vs 8 by the catchwords “folly” and “fools”, since fools live in
deceit and thus “mock guilt”; the lesson is to be upright, paying for one’s mistakes, rather than foolishly, doing damage but refusing to make restitution.
18)
This fool, the lywIa/ ‘eWiYL, is self-sufficient and does not heed counsel
(12:15), has a contempt for wisdom that is rooted in pride (Ps 31:18), and can be
summed up with the modern term idiot.
On top of his other, manifold faults, the idiot mocks at guilt, using #yli LiYTS to signify one that rejects a thing based on their prideful disdain of its importance (Pr 21:24), is incorrigible and resistant to any reproof (9:7-8), to the
point that he hates a rebuke (13:1); his only value is as an example for the gullible
(19:25).
20) Translated “sin” by NAS and KJV (but cp NIV “amends for sin”), the term
19)
~v'a' ‘ahSHahM denotes an obligation to discharge guilt by paying a redemptive
or reparatory fine, sacrifice, or duty based on one’s fault in any matter.
21) In the Mosaic Law, the term was used in connection with inadvertent sin (Lev
4:13, 22), ceremonial uncleanness (5:2), and moral guilt such as taking false oaths
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(5:4) or stealing and cheating (6:4); the ‘ahSHahM sacrifice, along with whatever
reparations were called for, discharged the obligation.
22) Thus, assuming one could even get the idiot to admit their guilt, the idea of
repaying the victim for their trouble would be laughable, since this would require
a reevaluation of the action that caused the damage, and repentance regarding the
course of life that led to it.
23) By contrast, the idiot is now held up against the upright ones, with the antithesis denoting that this category seeks to live a proper life, but if some inadvertent
incident that harms another occurs, they recognize the need to make it right.
24) This attribute helps round out our understanding of YahSHaR upright as a person that seeks to live a life within certain boundaries or a code of conduct, not
straying or twisting away from the bounds of the morally fixed order.
25) The opposite of “guilt” is found among these people, with the familiar term
!Acr'
RahTSON used for familiar, personal, unique enjoyment; this opposition
suggests that the delight is received from God and man.
26) In other words, mutual and divine favor and acceptance prevail among them by
reason of their common conduct, since they do not involve themselves in situations in which they incur guilt, and if they do commit a wrong, they make appropriate restitution or reparation.
27) The imprecise parallelism also teaches that fools do wrong and scoff at making
reparations, but find no divine or mutual acceptance; ironically, this has the effect
of further intensifying their corruption, since their arrogance forbids consideration
of the cause and consequence of continued idiocy.
28) Using a merism – bitterness and joy – vs 10 represents the full gamut of emotions, the full scope of which are only known to the concerned person alone; of
course, there are outward circumstances that all may see, but appearances can be
deceiving, one way or another.
29) This proverb warns the student of expecting others to empathize completely
with any current emotional upheaval, so that he is not surprised or disappointed
when his friends and compatriots do not experience the level of sorrow as does he.
30) In other words, we may be suffering under a particular test, and we can certainly expect others to be sensitive to our mental state (Rom 12:15), but it is
unreasonable to expect them to be miserable because our thoughts are preoccupied
with the details of misfortune, testing, DD, etc. making us less than ecstatic.
31)
The term [d;y" YahDa’ knows refers to knowledge gained by perception of
the senses, and thus intimately understood and realized information; this is deep seated and personal, inseparable from the core of our being.
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The particular emotion in view is bitterness (hR'm' MahRRaH), describing
displeasure in terms of unsuitability for the use it was originally intended for, thus
leading almost to a sense of betrayal, or producing the very thing least desired
while seeming to promise the fulfillment of its intent.
33) Thus, just like undrinkable water (Ex 15:23) or contentious and unbearable
personalities (Gen 26:35), the extreme misery of the sufferer weighs down their
very being, an inescapable reality from which there is no escape (thus being all
the worse).
34) As a strongly emotional periphrasis for self, the heart is said to know its own
soul, and the “heartache” experienced can only be completely comprehended by
the person enduring it; others may have some idea of the pain, but its true extent
can only be understood by its owner.
32)
35)
In the opposite extreme, the term hx'm.fi SiMCHaH joy denotes rejoicing
with one’s entire disposition, such as a wedding (Jer 25:10), meeting a loved one
(Ex 4:14), and salvation itself (Ps 5:11).
36)
Primarily used of those outside the directive Will of God, rz" ZahR stranger
refers here to anyone other than the one experiencing this rapture, in the sense
that, for all practical purposes, no one but the individual is as familiar with the
details of the situation.
The Hithpael form of br;[' is found elsewhere only in Ps 106:35, Pr 20:19,
and 24:21, with the basic meaning “to intermix, associate, meddle”, so the intensive reflexive means to participate in another’s experience to an intimate level
while giving them access to one’s own innermost experience, as well.
38) The statement affirms that one’s innermost emotional/intellectual/religious/
moral emotions are too complex, too personal, too individualistic to be experienced by others, or even be represented adequately to or by others. cp 1Cor 2:11
39) The proverb implies the dignity and privacy of each individual, as thoughts
and emotions are held in the innermost part of the being that are not possibly
understood or experienced by others to the most complete degree.
40) Since this is the case, why should we be surprised if others do not enjoy some
situation to the same level that we do, and why should we try to force them to do
so, or express our deepest emotions to those “outside” our realm of experience?
41) While we are commanded to empathize with others, and implicitly to allow
them to share our emotional states as well (Rom 12:15), one does well to remember that no one is going to understand completely our elation or grief, and therefore we are better off to hold such intimate information in check.
37)
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42)
The proverb of vs 11 implicitly teaches the student to walk by faith not sight,
since the paradox presented is that the house of the wicked is less secure than the
tent of the righteous.
43) In fact, the house connotes more security and splendor, permanence and solidity than a mere tent, as seen in David’s desire to replace the tabernacle with a
permanent house for the LORD. 2Sam 7:1f
As the most important antonym to TSeDeK “righteous”, [v'r' RahSHah’ wicked describes the negative behavior of evil thoughts, words, and deeds
expressed by those set against the community, that display the inner disharmony and
unrest of the guilty who actively work to oppose the adjusted.
45) The righteous will work to advantage the community, even at his own expense
(4:18, 10:11), but the wicked advantages himself by disadvantaging the community; they stand as polar opposites to those committed to experiencing and promoting the well-being of all.
46) In this book, they are seen to be greedy (10:3) violent (10:6), deceptive (12:5),
cruel (12:10), and they threaten innocent life (12:6, 24:15) and speak perversely
(10:32, 11:11, 15:28); the LORD detests them and their ways (15:9), including
their sacrifices (15:8, 21:27).
44)
47)
The Niphal of dm;v' SHahMaDh destroyed shows that, quite against their
will, the most secure, solid, and unshakeable base of the irreconcilable maladjusted will be completely devastated, removed from any consideration, and annihilated beyond redemption or recovery. cp 2Sam 14:7
In contrast to this formidable structure erected by the wicked, the tent (lh,ao
‘oHeL) of the upright will be caused to endure forever, constantly producing new
life and prosperity, standing the tests of time and calamity.
49) This tent was a simple bell tent, supported in the middle by a wooden pole and
covered by several goatskin curtains; it was fastened down by pegs with cords,
and is never used of any solid dwelling, only a temporary structure able to be
erected or disassembled in short order.
50) The term upright has its primary significance in the relationship of the individual to the community, but it presupposes that the correct function manifested is
a result of one’s desire to please God and live by His rules, and so means displaying the attributes demanded by righteousness.
48)
51)
The Hiphil form of xr;P' PahRaCH “bud/sprout” does mean flourish, since it
continues to put forth new growth, thus continuing a prosperous and ongoing life,
undeterred by adversity or hardship, since it is founded on a stable base and is the
beneficiary of the divinely ordained deed-consequence nexus.
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52)
At the heart of the subsection teaching why it is best to walk by faith rather
than sight, vs 12 gives the most basic reason, using the particle of existence vyE
YeSH to point to the fact that this situation is a reality even apart from Dvpt, and
therefore the one seeking SHahLOM is all-the-more likely to encounter it.
53) The statement is not exclusive or universal, so that every plan of man is
doomed for failure and destruction, it is an observation that any plan relying on
hvpt or evil will ultimately not achieve its goal. Js 4:13-14
54) The use of road/path/way speaks to the entire lifestyle rather than an incidental goal, but either use could certainly be in view; as the journey is made up of
multiple steps, so the independent acts compose the total life.
55) In other words, what the planner expects the eventual outcome of their manner
of life to be is their final goal, and the steps to achieve such prosperity will either
be ordered after the rules of Dvpt or human wisdom – this proverb gives the final
result of failure to follow the correct path.
56) The son/student will see actual instances of this principle/promise, as the maladjusted find their plans thwarted due to failure to align with Dvpt, and this
should also motivate him to seek God’s guidance as a matter of course, rather than
let his selfish desires exclusively determine what he seeks for his life.
57) The standard of comparison is YahSHahR straight, next to which the goal and
its accomplishment are considered “right”, i.e. without deviation from their own
established norm, or following the path they have determined to stay on, whether
it is actually true and trustworthy or not.
58) This may or may not involve true straightness (i.e. Dvpt), but to the eye of the
beholder – before the face of – it is completely trustworthy and involves nothing
that would violate their norms and standards.
59) Because the final result is the opposite of what was intended, we safely infer
that the subject is one of the wicked, and thus any harm that comes to third parties
is acceptable, considered collateral damage, or part-and-parcel of the plan.
The use of the term vyai ‘iYSH man views man as an intellectual creature,
rather than mere personhood, probably meaning that this individual is not acting
and reacting in animalistic fashion, he is using all his faculties to achieve a goal
accomplished by several steps and minor actions.
61) Since the subject is implicitly distinguished from God, the plans and their fulfillment are also distinct from Dvpt and moral considerations, thus they are right
in the sight of the man alone, and thus doomed from the start.
62) The adversative waw introduces the actual result of this lifestyle, followed to
its logical and actual conclusion, just the opposite of that which was intended, but
which would have been foreseen with even a little objective evaluation.
60)
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The fact that this rather simple warning is included in the father’s instructions
for the son’s success indicates that, despite the seemingly obvious results of such
folly, there will come a time that violation (or at least disregard) of Dvpt and the
directive Will appears to be the ‘sure’ method of success.
64) Included would be decisions based solely on financial gain, the geographical
Will of God, relationships (marriage, business, employment, etc.), life-altering
steps, and/or major decisions that cannot easily be reversed, if necessary.
65) Certainly, there will be times that such major decisions need to be made, and
sometimes without opportunity to give extensive thought to the outcome; the wise
man will pray accordingly, but this man doesn’t bother to consult a wiser, greater
source, he follows what he thinks will work to his best advantage.
63)
Using the adverb rx;a; ‘aCHaR afterwards, the end result is viewed from the
perspective of the present, so that the whole of the situation must be evaluated;
the ‘success’ enjoyed during the journey is of little or no comfort when the inevitable consequences bring about the ruin of the pursuer.
67) The plural ways of death refers to the many possible outcomes of following
such an errant lifestyle, so that however one reached the unforeseen conclusion, it
can be categorized as one of the many paths of absolute failure. Mt 7:13
68) The use of death may be a reference to many of the categories of death, but in
the absolute sense would likely refer to spiritual death, as the pursuer rejected a
relationship with God in favor of a more ‘realistic’ approach to life, choosing
instead to follow the way that was ‘obviously’ more likely for success.
69) The application for the believer, including otherwise adjusted students, would
be temporal or operational death, finding oneself separated from God’s blessing,
protection, guidance, etc. due to continued rejection of the directive Will, instead
pursuing their own plans because they know better than Omniscient God.
70) A further application of walking by faith rather than sight revolves around one
masking inner turmoil with outward merriment, continuing the theme that present
appearances are deceptive and the true reality will be made manifest.
66)
71)
The emphatic particle
~G:
GaM even is used to further emphasize the ex-
treme nature of the frivolity inherent in qxof. SHeCHoQ merriment/laughter,
which term denotes overt, displayed, uncontained rejoicing, usually along with
others.
72) The picture is the height of mirth, a party atmosphere in which there is no
thought of negative or unpleasant intrusion; judging by the senses, there would be
no reason to consider such a scene as anything but enjoyable and uplifting.
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73)
Behind the scenes, however, unseen or noticed, is the reality of overwhelming,
paralyzing, mental and physical pain (ba;K' Kah‘aBh), whether focused upon by
the subject or the observer or not, waiting to manifest itself after the fun ends.
74) Again, the term heart speaks of the entirety of one’s existence, what they see,
say, and do, the outlook and perspective that composes the personality; to some
degree or another, every part of the person will experience and deal with the
results and reactions of the unavoidable hardship. cp 1Cor 12:26
75) This is not to say that every moment of every day is grief and misery, with no
escape other than futile attempts to mask it with fake gaiety, it means that there
will be pain of heart (Imperfect Voice), contradicting the observed picture of
perfect and unending joy and mirth.
76) Recognizing that sorrow “forms the unchanging background of occasional, distracting moments of merriment” (Waltke) protects the student from pursuing a
constant party-life attitude, instead realizing that life is struggle and grief with the
periodic moment of rest and blessed relaxation/refreshment.
77)
As in vs 12, the adverb tyrIx]a; ‘aCHeRiYTh afterwards views the end result from the perspective of the present, so that the student knows walking into an
enjoyable situation or status what to expect at the conclusion of the exercise.
78)
This category of joy (hx'm.fi SHiMCHaH) is that which involves the entire
disposition, so that every aspect of one’s entire being participates; again, the extreme fulfillment of soul and physical delight is in view. 1Kin 1:40; Ps 4:7; Isa
51:3
Found 4x, the noun hg"WT TUGaH grief views the crushing weight of emotional distress that overwhelms every other emotion or enjoyment (cp 10:1), replacing any and every other experience, and leaving only heart ache and pain in
its place.
80) This “exceptionally pessimistic proverb” (Waltke) must be interpreted in light
of the book’s dominant and optimistic promises that the expectation of the righteous is unending joy (10:28 – SHiMCHaH), life (10:16), and a future hope
(23:18), in contrast to the wicked who have none (24:20).
81) By describing the human condition as inescapably sorrowful, the proverb
points to a salvation and true life that lie beyond normal human experience in an
eternal relationship with God, after this relatively miserable time is done.
82) Were the desire to live a pain free existence realized before death, then we
would be perfected in this life, and we would experience heaven before death, but
this is not the plan for us, as the proverb and experience validate.
79)
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83)
The fleeting, present experiences of joy, however, give hope of a future salvation when wisdom will indeed be perfected in the student’s growing relationship
with God. cp 1Cor 13:12
84) Vs 14 reassures us that one’s actions will have inevitable results in this life as
well as the next, emphasizing the source of trouble or blessing as his way, meaning the chosen path through life of the subject.
The particular term [;bef' SH’ahBe’a satisfied is used in an ironic sense, as
the “nourishment” received is not what one had hoped for, but is the totality of
sustenance the subject will receive, and will be in line with the type of lifestyle
led.
86) Following the metaphor, whether empty calories from a sugar-laden diet, fatty
acids from excessive grease, microbial agents from rancid food, parasites from
uncooked meat, etc. the only source of fuel for the body turns out to be that which
destroys it.
87) This destiny awaits the one who had originally found the truth and followed it,
only to then turn away and move in the opposite way – the backslider, or the one
who rejected Dvpt after exposure thereto.
88) This emphasizes to the student that, once the true path has been chosen, it is
essential to stay on it, nicely continuing the theme of faith vs. sight, since the lesson of vs 12 is refined in vs 13, then leads directly to the observation of vs 14.
89) While there will be inescapable suffering as a direct result of incidental sins,
the person in view here is the wholehearted reversionist, who turns his whole being away from God and back toward sin. 2Pet 2:20
90) Likewise, the faithful disciple, who stays the course in spite of the seeming
heartache, sorrow, and unending pressure, is nourished (the verb is supplied in
verset B) from the source of their good, thus a healthy, sustaining, enjoyable, and
varied diet leading to a productive and satisfying lifestyle.
91) The preposition here moves from mere source (“from” for the backslider) to
continued experience on the whole path (upon for the righteous); the picture
shifts from consequence of intake to enjoyment of every aspect of the food (i.e.
one of the reasons it’s enjoyed is knowledge of its benefits).
92) A 3rd suffix makes explicit that the source of the enjoyment will be that person’s distinctive contribution to the divine order, or his own set of applications,
sacrifices, and additions to the Plan of God, so that his enjoyments will be directly
proportional to his sorrows.
85)
93)
Here the use of vyai ‘iYSH points to the character of the man, as distinct
from God but still a free moral agent using his intellect to lead the life he chooses,
rather than relying on purely animalistic passions as a body alone.
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In the restrictive position, the adjective good (bAJ TOBh) denotes some one
or thing that is desirable because it serves the purpose for which it was made (Gen
1:4); when applied to persons it emphasizes a special excellence or positive quality that renders them desirable. Gen 26:7
95) Vs 15 both closes the subsection and bridges into the next unit on walking by
faith and not sight, as it adds to the notion of a “way” the fact that each “step”
must be considered, so that no act starts the student on the wayward path.
94)
The descriptive term ytiP, PeTHiY gullible has the basic meaning “to be easily misled”, and is associated with youth (7:7), a lack of sense (9:4, 16), and one
who is neither shrewd (14:15) nor insightful (19:25), nor wise (21:11), but brash
(22:3, 27:12) and easily seduced (7:7, 21-22).
97) Although the gullible are not said to be wicked or godless and are not compared to the “fool”, their gullibility is not without moral or religious significance
96)
or danger for themselves and their associates; they give faith, or “trust” ( !m;a'
‘ahMaN) without justification anything that is presented to them.
98) Our term has to do with giving credence to one presenting a message, to rely
and base one’s well-being on the verbal commands or advice of another, especially to the exclusion of another, contradicting message.
99)
The adjective lKo KoL all, every is not to be construed as inclusive, as if
every and any message related to the gullible is accepted whole-heartedly, it
means that with or without factual evidence, any theory is potentially acceptable,
regardless of any objective evaluation that disproves its worth/value.
100) With the root meaning of “a unit, matter”, the term rb'D' DahBhahR, when
coupled with “faith”, specifically refers to a word, by metonymy a message,
statement, or declaration of ‘reality’
101) Thus, for the gullible, a message will be accepted based on face value, without
corroborating evidence, and without sound reasoning or sensible confirmation; it
should be immediately clear how dangerous this ignorant acceptance can quickly
become, leading ultimately (and inevitably) to their demise.
102) On the contrary, the shrewd/cunning person demonstrates a reluctance to
place confidence in just any report, since their very character would include using
the wisdom they acquire to achieve their own success, so that a false message
unwittingly accepted would distort their aim and ability to hit the “target”.
103) Their approach is to !yBi BiYN give heed to each and every aspect of their
lives, learning in a perceptive, interpretative activity of thought, “operating in the
field of meaning” (Waltke), with recognition and comprehension of the results of
any action, good or bad.
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104) The ongoing nature of this evaluation is seen in the Imperfect use of the verb,
meaning that, over time, the shrewd will learn to consistently exercise this method
so that it becomes part of their nature and is always employed.
105) This is not intended to communicate a cynical, mistrusting approach to life,
wherein no message is accepted, partially or whole-heartedly; rather, it involves
accepting ‘new’ or unknown information based on the veracity of what is already
known and proven to be true/trustworthy.
106) We infer from the antithetical parallels that the gullible does not give heed to
his lifestyle, nor does the shrewd rely on human opinion; the results of moral and
immoral actions are plain, but the character of the subject determines the profit.
107) The supreme example of this attitude is God Himself, Who puts no trust even
in His holy ones, the elect angels (Job 4:18, 15:15), although they certainly would
not advise against Dvpt or promote evil; “trust” is giving oneself over to a particular course, to the exclusion and contrast of all other approaches.
108) So, to sum up, the gullible listens to any advice or counsel, whatever other
source it may contradict (including, most especially, Dvpt), while the shrewd/wily
subject measures the guidance against that which they know to be true, and carefully considers the ramifications of both before acting.
x;jeAbW rBe[;t.mi lysik.W [r'me rs'w> arey" ~k'x'
14:16 A wise man is cautious and turns away from evil, But a fool is arrogant and
careless.
(@amsn)[r; (@Pp)!mi (@vqPmsn)rws (@Pc)w (@vqPmsn YahRa‘)ary
(@amsn)~k'x'
(@vqPmsn)xjB (@Pc)w (@vtPmsn ’ahBhaR ONLY IN HITH.)rb[ (@ncmsn)lysiK.
(Pc)w
“A wise man fears and turns away from evil, and/but a fathead rages arrogantly and
trusts/is careless”
anEF'yI tAMzIm. vyaiw> tl,W<ai hf,[]y: ~yIP;a;-rc;q.
4:17 A quick-tempered man acts foolishly, And a man of evil devices is hated.
(@ncfsn ‘eWWeLeTH)tl,W<ai (@vqi3ms)hf[ (@ncmdn ‘aPH)@a; (amsc
QahTSeR)rceq'
(@vni3ms SHaNe‘)anf (@ncfpn MeZiMMaH)hM'zIm. (@ncmsn)vyai (@Pc)w
“A man short of nostrils/quick tempered will do/make/work folly, and a schemer/man of
plots/devices is hated”
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t[;d' WrTik.y: ~ymiWr[]w: tl,W<ai ~yIat'p. Wlx]n"
14:18 The naive inherit folly, But the prudent are crowned with knowledge.
(@ncfsn)tl,W<ai (@ncmpn)ytiP, (@vqp3cp NahCHaL)lxn
(@ncfsn)t[;D; (@vhi3mp KahTHaR)rtK (@ampn)~Wr[' (@Pc)w
“They inherit, the gullible ones, folly, and/but the shrewd ones will be crowned with
knowledge”
qyDIc; yre[]v;-l[; ~y[iv'r>W ~ybiAj ynEp.li ~y[ir' Wxv;
14:19 The evil will bow down before the good, And the wicked at the gates of the
righteous.
(@ampn)bAj (@ncbpc)hn<P' (@Pp)l (@ampn)[r; (@vqp3cp SHachCHaCH)xxv
(@amsn)qyDIc; (@ncmpc)r[;v; (@Pp)l[; (@ampn)[v'r' (@Pc)w
“The evil bow down (PROPHETIC PERFECT) to the face of/before the good ones, and
the wicked ones upon the gates of the righteous one”
~yBir; ryvi[' ybeh]aow> vr' anEF'yI Wh[erel.-~G:
14:20 The poor is hated even by his neighbor, But those who love the rich are many.
(@vqPmsn RUSH)vwr (@vni3ms SHaNa‘)anf (@ncmsc Rea’)[;re (@Pp)l
(@Pc)~G:
(@ampn RaBh)br; (@amsn ’ahSiYR)ryvi[' (@vqPmpn ‘oHeBh)bha (@Pc)w
“Even to a neighbor, he is hated – the destitute man, and/but those loving a rich man
– many”
wyr'v.a; ~ywIn"[] !nEAxm.W ajeAx Wh[erel.-zB'
14:21 He who despises his neighbor sins, But happy is he who is gracious to the
poor.
(@vqPmsn CHahTa‘)ajx (@ncmsc)[;re (@Pp)l (@vqPmsn BUZ)zwB
(@Pi ‘aSHReY)yrev.a; (@ampn ’ahNaW)wn"[' (@Pc)w
“One holding contempt/despising toward his neighbor continually sins, and/but one
showing grace/favor is blessed/happy/envied”
bAj yver>xo tm,a/w< ds,x,w> [r' yver>xo W[t.yI-aAlh]
14:22 Will they not go astray who devise evil? But kindness and truth will be to
those who devise good.
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(@amsn)[r; (@vqPmpc CHahRaSH)vrx (@vqi3mp Tah’aH)h[T (@Pn)al{ (@Pa)
h
(ncmsn)bAj (vqPmpc)vrx (ncfsn ‘eMeTH)tm,a/ (Pc)w (ncmsn CHeSeDh)ds,x,
Pc)w
“Will they not stagger/go astray, those devising evil? And/but loyal-love/lovingkindness and truth await those devising/planning good”
rAsx.m;l.-%a; ~yIt;p'f.-rb;d>W rt'Am hy<h.yI bc,[,-lk'B.
14:23 In all labor there is profit, But mere talk leads only to poverty.
(@ncmsn MOTaR)rt'Am (@vqi3ms)hyh (@ncmsn ’eTSeBh)bc,[, (@ncmsc)lKo
(Pp)B
(@ncmsn MaCHSOR)rAsx.m; (@Pp)l (@Pd)%a; (@ncfdn)hp'f'
(@ncmsc)rb'D' (@Pc)w
“In every category of laborious toil there will become/come to pass profit, and/but a word
of the lips, leads/brings only penury/poverty (LACK OF LIFE’S GOODS AND RICHES)”
tl,W<ai ~yliysiK. tl,W<ai ~r'v.[' ~ymik'x] tr,j,[]
14:24 The crown of the wise is their riches, But the folly of fools is foolishness.
(@ncmsc ’oSHeR) rv,[o (@ampn) ~k'x' (@ncfsc ’eMahRaH) hr'j'[]
(@ncfsn)tl,W<ai (@ncmpn)lysiK. (@ncfsn)tl,W<ai
“The wreath/crown of the wise – their wealth/riches, the folly of fatheads – folly”
1) Developing the janus of vs 15, vs 16 seeks to persuade the youth to lead a life of
submission to YHWH and the teaching rather than be incorrigible, by labeling the
former person as wise and the latter as a fathead.
2) As a wise man, he exhibits the traits of wisdom, i.e. a masterful understanding of
his circumstances and how to succeed in them; he is teachable (18:15), storing up
knowledge (10:15), listening to instruction (13:1) and counsel (12:5), accepting
commands (10:8), and loving even reproof as a way to improve (9:8).
3) Most important, the wise man increases his wisdom (1:5, 9:9), and spreads it
(15:7) and becomes a fountain of life to the community (13:4); they will rule over
fools (11:29), have control over their emotions (29:11), and are a joy to their parents (15:20).
4) Although vs 15 has the idea of being “cautious” regarding one’s actions while
moving through life, the term here is arey" YahRe‘, the standard word for fear;
the picture is recognition of a potentially undesirable outcome, then acting in a
manner to avoid it.
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5) This could tie in with the caution exercised toward correct conduct, but the majority of uses in Proverbs deal with fear-of-YHWH or His Word, in fact only two uses
refer to fear that is avoided through respect and application of Dvpt. 3:25, 31:21
6) The meaning, then, seems to view another aspect of wisdom, i.e. the gathering and
functional devotion to Dvpt due to fear/reverence/love/trust/obedience directed
towards God, based on Who and What He is, and what He offers in return.
7) This meaning is supported by the consequence, turning away from evil, which
uses rWs SUR to denote rejecting a direction/path in favor of another, or departing from a path on which one had been for some time in order to follow another.
8) Evil, as anything opposed to God or His Plan, is used inclusively for any and all
manifestations of hvpt, rebellion, verbal/mental/overt sins, religion, arrogance,
rejection of Dvpt, immorality, human good, etc and et al.
9) In the same way, another aspect of the fathead is to exercise an arrogant attitude
towards the only righteous One and His adherents; this is most likely due to the
rejection of any being that challenges his own ‘superiority’, without consideration
of even the possibility that they might be right.
10) In fact, this term rb;[' ’ahBhaR only occurs in the intensive-reflexive Hithpael
voice, meaning that the subject produces this overweening estimation of himself
and simultaneously reaps the consequences of pride and conceit.
11) The nuance of our term covers anger and arrogance, looking to a form of
prideful self-adoration that reacts with physical or mental anger towards any person or being that fails to revere the subject with the same devotion.
12) Either as the result of this arrogance or as its companion, an attitude of xj'B'
BahTahCH careless trust manifests in the life of the fathead, which term denotes
that “the thing on which one relies [is] deceptive, so that the words… are actually
used to indicate a false security” (Jepsen). cp Isa 32:9-11; Jer 49:31; Zeph 2:15
13) Adjusted Christians, on the other hand, are to “work out [their] salvation in
fear and trembling” (Phi 2:12), meaning that we constantly seek to better our Ph 3
deliverance from shame by not growing complacent, in fact always striving to
accomplish more, produce more, and receive more.
14) Vs 17 continues the theme of folly, in a rare synonymous parallel, cautioning
against being “a quick tempered man” who acts impetuously, or “a schemer” who
calculates how to achieve a malevolent goal and deliberately effects it.
15) The Hebrew term short of nostril is a descriptive phrase based on a physical
characteristic that typically accompanies a complex mental attitude, strictly unrelated but commonly recognized amongst those that adhere to it.
16) The general verb hf'[' ’ahSaH do, make, fashion, commit points to the result
of activity, carried out in a purposeful fashion with or without regard to the final
product, but inevitably working in that direction.
17) In this case, the hot tempered man is bound to produce folly/foolishness, as a
matter of course for his impetuous, hot-headed overreactions; much more than
mere clownish or inappropriate jesting, folly is moral corruption viewed from its
impact on judgment and reason, always leading to bad choices and results.
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18)
The collective singular denotes many and repeated acts of moral insolence, so
that he is undisciplined and out of control, so that his unpredictable and passionate hothead clouds his judgment and removes all sense of proportion, so that he
overreacts to a perceived threat and brings ruin on the community and/or himself.
19) The combination of vyai ‘iYSH man and hM'zIm. MeZiMMaH plan, plot,
design points to a deliberate scheme distinct of man as intellectual yet distinct
from God; context determines whether a plot is evil or just (8:12 cp 24:8), but this
verse does not predict the cosmic reaction to the success of the adjusted.
20) Rather, it views the schemer as disciplined, with a tight rein on his emotions, a
purposefully cool head that enables him to think clearly and act rationally in cold
blood to disadvantage others for his own sake, thus incurring their enmity.
21) The reaction of God and the community is anEf' SHahNe‘ to be hated,
which, as the opposite of love, despises and detests, desires no contact or relationship, and separates and keeps distant, as opposed to drawing near and uniting.
22) Vs 18 compares another category of maladjusted persons (believer or not), the
gullible, who move through life with little or no thought to consequence of
actions, and who are constantly caught off guard for their failure to plan ahead.
To inherit (lx;n" NahCHaL) is usually a benefit, but is used here sarcastically, since there is no sustenance from the inheritance, only the destruction and inevitable failure of the subject.
24) Again, folly is not some benign “devil may care” attitude, or lighthearted jesting carried to its extreme, it is the manifestation of an evil attitude, devoting oneself to the pursuit of hedonistic fulfillment at the expense of Dvpt, rejecting the
counsel of Scripture in favor of humanistic achievement of no lasting value.
25) The proverb instead counsels joining the shrewd, who absorb Dvpt and plan
their lives accordingly, not giving in to momentary pursuits or attitudes that do
not contribute to their success, and who do not share their “possessions” with others unnecessarily, sharing the secret to success only with the likeminded.
23)
Usually meaning “to surround”, the term rt;K' KahTaR here and in Esther
means to crown a successful individual by placing a designation of royalty/honor
around their head, thus signifying to all that this person stands above the rest in
the estimation of their highest authority. Est 2:7, 6:8
27) The object that confirms the designation of honor is Da’aTH knowledge, the
repository of doctrinal facts, the database of information that the wearer can use
to adapt and overcome in any number of situations.
28) In other words, the proverb teaches that others will see and acknowledge the
wisdom as it is manifested, engendering respect and admiration for the person
who, because of inherent Dvpt, continues on the path to success when all around
them are stuck without a solution for adversity or challenge.
29) Vs 19 begins a new subsection dwelling on the conduct of the adjusted student
vs. their opponents, focusing on the inevitable results of such conduct under the
deed-consequence nexus, specifically from the hand of God as the moral Judge.
26)
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As a descriptive term, [r; Ra’ the evil essentially conveys the factual judgment that something is bad, whether a concrete physical state (Gen 41:3), an abstraction (Gen 40:7), or moral behavior that injures others (Pr 1:16).
31) Such a value judgment often depends on the evaluation of the subject, but Solomon’s proverbs generally define “evil” from the point of view of Israel’s covenant keeping God, thus destructive to the community as a whole.
32) The proverb enjoins the student to align themselves with those who serve the
community because they will paradoxically become the ruling class, and the self serving will bow down in subjection.
33) A minor grammatical issue has been noted in the Perfect (completed
30)
action) Tense of xx;v' SHahCHaCH, but the Prophetic Perfect is used to denote
an action so sure to take place that it is expressed as a completed action. Ps 110:1
34) The place of this obeisance will be in the personal presence of the good, not as
an abstract or philosophical subjection; it is a promise that those who work to the
benefit of the community will be rewarded in time for their efforts, especially
from those who sought to benefit at the expense of the community.
35) The specific place of bowing down is the gates, where the elders/judges of the
community sat in places of honor, known and recognized by all in the city; there,
they passed judgment on issues of everyday life, and determined guilt or innocence in matters of law. cp Gen 19:1, 9; Pr 1:21, 8:3
36) The possessive Genitive of the righteous indicates that the gates themselves
belong to the adjusted, who are given that real estate as an eternal reward; this
heightens the contrast between the oppression visited on the righteous by the
wicked and their ultimate vindication before the same. cp Rev 2:9 & 3:9
37) Vs 20 corrects a potential misunderstanding of vs 19, since evil people may be
rich for a time; however, it contrasts the ostracism of the poor to the social benefits of the rich, also acknowledging an unvarnished truth about human nature.
38) The emphatic particle GaM even places his neighbor at the top of the list of
those who despise the condition of the poverty-stricken, meaning that if this
individual does not embrace the object, there is little hope that anyone else will.
39) Alternatively, one blessed with physical wealth, however achieved, can count
on everyone to be among those loving him, or those who desire a strong attachment to him regardless of personal similarities or differences.
40) It is human nature to desire association with the successful, so that one is identified with them and counted as likewise successful, but since “there must be a
reason” the poor suffers a lack of basic prosperity, it is easy to disregard or ignore
them in favor of someone whose ‘luck’ may rub off.
Interestingly, the term ryvi[' ’ahSHiYR rich man is only used in a negative
sense (Pr 28:6), as one that trusts in their wealth to deliver them from harm
(10:15), to prove their superior wisdom (28:11), and higher social position (22:7),
and who use their success to withhold blessing from their inferiors (22:16).
42) So this is the maladjusted person that makes wealth their priority, moving in
higher social circles to maintain and increase their net worth, and using their
41)
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wealth to buy friends and business contacts, apart from the prosperity bestowed
for obedience to Dvpt, and in contrast to the lasting wealth. cp Pr 11:4
43) It should be observed that this class of friends is not genuine or long lasting,
but their impact in one’s life can be a tangible benefit while seeking the cosmic
success these “world-dwellers” seek; true friendship is not based on overt circumstances, and will pass the tests of time and circumstances. Pr 18:24
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