Verses 14-25<\/a> represent the second main proverb grouping of chapter 13. It is less easy to discern distinct sub-groupings here than in the first grouping (i.e., vv. 1-5<\/a>, 6-13<\/a>). However, one might delineate vv. 14-18 as a loose grouping, framed by proverbs (vv. 14<\/a> and 18<\/a>) emphasizing the importance of the receiving instruction<\/em> (hr*oT<\/span> \/ rs*Wm<\/span>); Heim (p. 165f) similarly notes the envelope structure of vv. 13-18. For the proverbs in vv. 19-25<\/a>, there is a certain coherence involving the related thematic motifs of wealth\/prosperity, eating, and the satisfying of one’s appetite\/desire.<\/p>\n “(The) instruction of (the) wise (is) a wellspring of life, This proverb, which emphasizes the importance of heeding and accepting the teachings (“instruction”, hr*oT<\/span>) of Wisdom, has a natural position at the head of this grouping (cf. verse 1<\/a>); it is quite similar to 14:27<\/a> (for a detailed comparison, see Heim, Poetic Imagination<\/em>, pp. 353-8)<\/span>, while the message expressed can be found throughout the collection (and also the lectures\/poems of chapters 1-9<\/a>). The noun roqm*<\/span> denotes a place where one digs for water<\/em>\u2014that is, a well<\/em>, along with the underground source of water<\/em> (spring); cf. the earlier use of the noun in 5:18<\/a> and 10:11<\/a>. Wisdom is implicitly being described by the image of life-giving water<\/em>, with the mouth of the wise\/righteous as a source<\/em> for this wisdom; through the words and teachings of the righteous, others receive the teachings of Wisdom (which lead to life<\/em>). On the fundamental theme that following the path\/teachings of Wisdom leads to life, see especially throughout chapters 1-9 (3:2<\/a>, 16<\/a>, 18<\/a>, 22<\/a>; 4:10<\/a>, 13<\/a>, 22-23<\/a>; 6:23<\/a>; 8:35<\/a>; 9:11<\/a>; cf. also 2:19<\/a>; 5:6<\/a>). The infinitive that governs the second line builds upon the first, expressing the goal\/purpose<\/em>. It best treated here as gerundive (so noted also by Waltke, p. 547), and thus translated “(the) turning away”. Cf. the earlier use of the noun vq@om<\/span> (denoting a wooden snare used for trapping birds) in 12:13<\/a>, and on the trap\/hunting imagery, esp. 1:17-18<\/a>; 7:22-23<\/a>.<\/p>\n “Understanding (of what is) good gives (one) favor, The noun lk#c@<\/span> is a regular Wisdom-term (cf. 3:4<\/a>; 16:22<\/a>; 19:11<\/a>; 23:9<\/a>) denoting the understanding, skill, and ability necessary to prosper and succeed, etc. The bound expression bof<\/span> lk#c@<\/span> can mean “good understanding”, but also “understanding of (what is) good”. It is characteristic of the wise\/righteous ones, and results in favor<\/em>\u2014both from God and from other human beings (cf. 3:4<\/a>). By contrast, the “path” (i.e., conduct, lifestyle, etc.) of the wicked results in continual strife, misfortune, and various evils. The path\/walking<\/em> idiom (here the common noun Er#D#<\/span>, “path”) occurs frequently throughout these proverbs, having been featured especially in the lectures and poems of chapters 1-9. The wicked here are characterized as “treacherous” (participle of the verb dg~B*<\/span>); cf. earlier in 2:22<\/a>; 11:3<\/a>, 6<\/a>; 13:2<\/a>.<\/p>\n The final word of the second line is problematic. The MT reads \/t*ya@<\/span>, “continual, constant”, especially in the sense of “continually flowing” (waters), and typically connoting the idea of “lasting, enduring”. As such, it tends to be a positive<\/em> characteristic (indicating life and blessing, etc.) and thus would be quite out of place here. There have been two proposed emendations. The first, originally suggested by G. R. Driver (“Problems in the Hebrew Text of Proverbs” Biblica<\/em> 32 [1951], p. 181), and followed more recently, e.g., by Heim (p. 165), posits that a negative particle ya!<\/span> has dropped out (by haplography), and that the text originally read \/t*ya@ ya!<\/span>, i.e., “[is] not\/never constant”. However, given the extreme rarity of ya!<\/span> as a negative particle, this seems rather unlikely. A better option, accepted by Fox (p. 567), Waltke (p. 548), and others, is to emend the text to <d*ya@<\/span>, meaning something like “their destruction”, which might well be reflected by the LXX (e)n a)pwlei\/a|<\/span>) and Syriac versions, i.e., “(the) path of (the) treacherous (leads to) their destruction”.<\/p>\n There are two strong contextual arguments for retaining the MT. First, the idea of “constantly flowing waters”, implicit in the term \/t*ya@<\/span>, echoes the motif of a “wellspring” (roqm*<\/span>) in the previous verse. Second, there is the alliterative wordplay within the verse, between \/t*ya@<\/span> (\u2019\u0113yt\u0101n<\/em>) and the verb form \/T#y]<\/span> (yitten<\/em>, “he\/it gives”) in line 1; cf. Schipper, p. 452; Fuhs, p. 220. While the adjective \/t*ya@<\/span> tends to be used as a positive<\/em> characteristic, occasionally it is used in a negative<\/em> context, such as, e.g., Job 33:19<\/a>b, in reference to continual pain and affliction. Something similar, in a darkly ironic sense, may well be intended here\u2014viz., constant evil and strife.<\/p>\n The LXX adds a line that effectively links verse 15<\/a> with v. 14<\/a>, understanding the “instruction” (hr*oT<\/span>) in v. 14<\/a> in terms of the Law (Torah) [cf. Fox, Textual Commentary<\/em>, p. 212]:<\/p>\n “Good insight gives favor, “Every shrewd (person) acts with knowledge, This proverb connects the idea of tu^D^<\/span> (“knowledge”) with lk#c@<\/span> in v. 15<\/a> (see above)\u2014both being regular Wisdom-terms that reflect the nature and character of the wise\/righteous person. The verb hc*u*<\/span> in line 1 is presumably the common root (I) meaning “make, do, act”; however, given the parallel with cr^P*<\/span> (“spread”) in line 2, there may be some wordplay with the separate root (III) meaning “cover” (cf. Waltke, p. 548). There almost certain is a bit of wordplay present in the second line, involving the two regular (and largely interchangeable) foolishness<\/em>-roots lsk<\/span> and lwa<\/span> (I). The noun tl#W#a!<\/span> (derived from the second of these roots), in a Wisdom context, means “foolishness, stupidity”, but it properly denotes “thickness, (something) thick”; used with the verb cr^P*<\/span> it suggests the idea of spreading out a “thick covering”. I translate the line “while (the) fool spreads thick (folly everywhere)”. Throughout Proverbs, the adjective <Wru*<\/span> (“clever, cunning, shrewd”), often used elsewhere in a negative sense, features as a positive<\/em> characteristic of the wise (cf. 12:16<\/a>, 23<\/a>, etc.).<\/p>\n “A wicked messenger will fall in(to many an) evil, In this proverb, a wicked person, illustrated through the image of a messenger<\/em>, is characterized particularly as being unreliable<\/em>. Such a person brings harm and misfortune to himself, but also (implicitly) for the one(s) who sent him (cf. 10:26<\/a>). By contrast, the trustworthy and reliable messenger is a “source of healing” for others (cf. the use of aP@r=m^<\/span> earlier in 4:22<\/a>; 6:15<\/a>; 12:18<\/a>), in addition to finding blessing and prosperity himself (cf. 25:13<\/a>). For the expression “fall in(to) evil”, cf. also 17:20<\/a>.<\/p>\n The noun Ea*l=m^<\/span> is the regular term for a “messenger”, while the parallel ryx!<\/span> (II, cf. Egyptian \u1e0fi-ir<\/em>, Arabic \u1e63\u0101ra<\/em> [\u1e63yr<\/em>]), much less common, seems to refer specifically to a messenger (or envoy) sent on longer missions (to more distant lands, etc.). Note the other Scriptural occurrences in 25:13<\/a>; Isa 18:2<\/a>; 57:9<\/a>; Jer 49:14<\/a>; Obad 1<\/a>. Cf. the brief discussion by Schipper, p. 453f, and the study by Samuel A. Meier, The Messenger in the Ancient Semitic World<\/em>, Harvard Semitic Monographs 45 (Scholars Press: 1988).<\/p>\n The expression <yn]Wma$ ryx!<\/span> literally means “envoy of firmness”, with the plural form <yn]Wma$<\/span> perhaps best understood as a comprehensive plural. The term \/Wma@<\/span> (as a noun) means “firmness”, but normally in the sense (as with the root \/ma<\/span> generally) of “faithfulness, trustworthiness”, i.e., one who is trustworthy and reliable. The comprehensive plural would thus indicate “completely<\/em> reliable”.<\/p>\n “Poverty and contempt (comes to one) going free of discipline, The importance of accepting discipline has featured as a key theme, throughout chapters 1-9 and in a number of these proverbs (see verse 1<\/a>). In particular, the nouns rs*Wm<\/span> (“instruction”, often with an emphasis on “discipline, correction”) and tj^k^oT<\/span> (“rebuke, reproof”) occur frequently, being similarly paired together in 3:11<\/a>; 5:12<\/a>; 6:23<\/a>; 10:17<\/a>; 12:1<\/a>; 15:5<\/a>, 10<\/a>, 32<\/a>. Here, the idea of accepting or rejecting discipline is expressed in more extreme terms\u2014viz., of the person “going free\/loose” (vb ur^P*<\/span>) of any discipline (cf. 15:32<\/a>), contrasted with the one who “guards” it carefully; for other occurrences of ur^P*<\/span>, cf. 1:25<\/a>; 4:15<\/a>; 8:33<\/a>; 29:18<\/a>. The verb rm^v*<\/span> (“guard”), along with the near-synonymous rx^n`<\/span> (“keep watch [over]”), occurs frequently in this ethical-religious context, both throughout Proverbs and in other Wisdom-texts.<\/p>\n This proverb declares that poverty and dishonor<\/em> will come to the undisciplined (i.e., foolish\/wicked) person, while, by contrast, riches and honor<\/em> are promised to the one who accepts and internalizes discipline (i.e., by “guarding” it in his heart) so that it becomes part of his habitual behavior and personal character. The verb dbk<\/span> in the rare Pual (i.e., Piel passive) means “be made heavy, be given weight” and refers to being “made heavy” with both riches and honor (Ehrlich and Fox [p. 568] make the same observation).<\/p>\n “A desire coming to be (fulfilled) is pleasant to (the) soul, The first line of this proverb seems simply to state a general principle, common to all people (cf. verse 12<\/a>). However, the second line strongly suggests that the familiar contrast, between the wise\/righteous and foolish\/wicked, is present here as well (cf. 10:24<\/a>; 11:23<\/a>). And yet, it may be that the entire proverb relates to the foolish\/wicked, implying that their unwillingness to turn away (vb rWs<\/span>, cf. verse 14<\/a>) from evil is an indication of their desire<\/em> and that which pleases their soul<\/em> (cf. verse 2<\/a>). This would be phrased ironically, making the contrasting pivot to be between the verb br^u*<\/span> (III, “be pleasant\/pleasing”) and the root bu^T*<\/span> (“abhor, find abhorrent”). On the use of hw`a&T^<\/span> (“desire”) for improper or wicked cravings, see, e.g., Num 11:4<\/a>; Ps 10:3<\/a>; 112:10<\/a> (cf. Fox, p. 569).<\/p>\n “(The one) walking with (the) wise will be(come) wise, As Fox notes (p. 569), the Kethib and Qere variants of the first line represent distinct proverbs, both of which are entirely valid:<\/p>\n The LXX supports the Qere, which is also more consistent in relation to line 2; but for that same reason, the Kethib is perhaps to be preferred as the more difficult reading (so Meinhold, p. 226; Schipper, p. 438., etc.). I have adopted the Qere above, since these proverbs tend to describe characteristic behavior<\/em>, of the wise\/righteous and foolish\/wicked, respectively.<\/p>\n The thrust of the proverb involves who one associates with<\/em> on a regular\/daily basis. In line 1 the verb is El^h*<\/span> (“walk” + ta#<\/span> [“with”]), while in line 2 it is hu*r*<\/span> (“associate [with], be involved [with])”. The person who regularly associates with the wise<\/em> will become wise; by contrast, the one who associates with the foolish<\/em> will become foolish. Actually, the fate of the latter is described as “finding evil [i.e., bad things]” for himself; the Niphal (passive) of the verb uu^r*<\/span> is perhaps better translated here as “be harmed\/damaged” (cf. 1:10-11<\/a>ff; 22:24-25<\/a>). The folly that takes over a person’s life is ultimately harmful and destructive, as many of the proverbs clearly indicate. Note the alliterative wordplay between the verbal roots hu*r*<\/span> and uu^r*<\/span> in line 2 (also observed by Fox, p. 569). Even more notable is the play between the participle hu#r)<\/span> here and the noun hu*r*<\/span> (“evil”) in v. 21<\/a>.<\/p>\n “(For the) sinners, evil pursues (them); The contrasting fates<\/em> of the wicked and the righteous, a frequent theme in these proverbs, here are formulated with the wicked\/righteous as the object upon which evil and good (respectively) act. Evil pursues<\/em> (vb [d^r*<\/span>) the wicked (here characterized as “sinful [one]s, sinners”); cf. Sirach 27:10<\/a>. By contrast, good makes things complete (i.e., full)<\/em> for the righteous. The verb <l^v*<\/span> (“be full\/complete”) in the Piel (i.e., “make [things] complete”) often carries a strong connotation of recompense<\/em> (i.e., “repay”), including in a religious-theological context with God as the effective subject\u2014viz., repaying (i.e., completing the transaction) for all people as is proper, rewarding the righteous and punishing the wicked. Cf. verse 13<\/a> and earlier in 11:31<\/a>; for the general use of the verb in terms of completing a transaction or fulfilling an obligation, cf. 6:31<\/a>; 7:14<\/a>. “A good (man) provides an inheritance for (the) sons of (his) sons, A righteous person is blessed and rewarded by YHWH and thus prospers, so that he is able to provide an inheritance for his descendants. By contrast, the wicked is punished by God and experiences loss (even to the point of poverty, cf. verse 18<\/a> [above]), so that he has nothing to leave for his descendants (cf. 11:29<\/a>). Indeed, the promise here is that what wealth might have come to them is “hidden away” (vb \/p^x*<\/span>) for the righteous<\/em>\u2014meaning that, ultimately, in the course of time, it will end up in the hands of the righteous (cf. 28:8<\/a>; Job 27:16-17<\/a>). The earlier proverb in 11:29<\/a> indicates that the foolish will end up giving service<\/em> to the wise. This proverb is joined with the one prior (v. 21<\/a>) through the description of the wicked as “sinful\/sinners”, and also through the linking term bof<\/span> (“good”).<\/p>\n Schipper (p. 457) cites two Egyptian parallels to this proverb:<\/p>\n “…A surplus of good deeds is a storehouse that the children will later find” (Cairo CG 42208 [41], front side, line 22)<\/span> “(There is) much eating (from the) plowing of (the) poor, This proverb is intriguing, due to its seemingly ambiguous wording that allows for a number of different interpretations and translations. The main point of difficulty is the word <yv!ar*<\/span>\u2014does it means “heads” (i.e., chief\/first ones, prominent men and families in society), or is a variant of <yv!r*<\/span> meaning “(the) poor” (i.e., those who are poor)? In the former instance, the line refers to the plowing of the fields possessed by the wealthy<\/em> (and the food that is produced); in the second, the reference would likely be to the work of plowing done by the poor<\/em>, or, possibly, the plowing of what little land was in possession of the poor. In that first case, the point of the proverb would be that the wealthy may prosper, but then their riches are lost (“carried\/swept away”, vb hp*s*<\/span>) as a result of (their) injustice<\/em> (lit., “lack of justice, without justice”). If the first line refers to the poor, as those doing the work of plowing, then the entire proverb represents a prophetic word against social injustice and exploitation of the poor (compare, e.g., Ezek 22:29<\/a>; cf. Schipper, p. 458)\u2014the prosperity comes on the backs of the poor, and is an injustice which results, ultimately, in the wealth being “carried away”. The latter interpretation seems preferable, given the parallel between “the plowing of the poor” (line 1) and “a lack of justice” (line 2). The existential aspect (“there is…”) is expressed two different ways. In line 1, the noun br)<\/span> carries an implicit verb, i.e., “(there is) an abundance”, “(there is) much”; in line 2, the actual particle of existence (vy@<\/span>) is used.<\/p>\n LXX attests rather a different reading of this proverb (especially in the first line); cf. Fox, Textual Commentary<\/em>, p. 214f:<\/p>\n “(The) righteous [pl.] will make [i.e., spend] many years in riches, “(The one) holding back his rod (is) hating his son, The importance of discipline<\/em> (rs*Wm<\/span>) has been emphasized throughout (cf. verse 18<\/a>, above). The wise person is willing to accept\/receive discipline, as part of one’s necessary instruction and training (in wisdom). This particularly applies to a child or young person and the discipline he\/she receives from his\/her parents<\/em>. In keeping with the wider Near Eastern Wisdom tradition, Proverbs is largely framed in terms of the instruction\/training that a son receives from his father. Most often, the emphasis is on the son’s willingness to accept discipline, but here the focus is on the need for the father to give<\/em> it. In this regard, correction is identified by the use of the “rod” (fb#v#<\/span>); if taken literally, it would indicate that such parental discipline (may) regularly entail corporal punishment, even as it still does in many cultures (and in most traditional societies). To “hold back” (vb Ec^j*<\/span>) the ‘rod’ means that the parent is withholding and forgoing the necessary discipline of the child. Instead, the parent should “seek after” the rod (i.e., to apply discipline). The verb rj^v*<\/span> (II) fundamentally means “seek out\/after”, based on the literal idea of going around looking for something. There may also be an allusion to the noun rj^v^<\/span> (I), referring to the “dawn” (i.e., early morning), and thus to a separate denominative verb rj^v*<\/span> which developed meaning “get up early, do something early”, sometimes with the connotation “so something diligently”. The wording could also imply the need to discipline the child early on, and\/or from an early age; cf. Pl\u00f6ger, p. 157; Schipper, p. 458.<\/p>\n A similar admonition to the parent is given in 19:18<\/a>; 22:15<\/a>; 23:13-14<\/a>; 29:15<\/a>, 17<\/a>. Compare the treatment of the subject in Sirach 30<\/a>.<\/p>\n Fox (p. 571) notes the sibilant-alliteration and internal rhyme that is present in this couplet:<\/p>\n \u1e25\u00f4\u015be\u1e35 \u0161i\u1e07\u1e6d\u00f4 \u015b\u00f4n\u0113\u2019 \u1e07e<\/sup>n\u00f4 “(The) righteous is eating unto (the) fullness of his soul, The motif of “eating” (lka<\/span>) occurred earlier in v. 23<\/a>; in that proverb (cf. above) it may have referred to eating that took place by the wicked<\/em>\u2014alluding to the temporary prosperity and wealth that existed before it was “carried away” (as the result of injustice). Here, the “eating” (i.e., prosperity) belongs to the righteous.<\/em> The righteous person, who experiences blessings from God, is able to eat to the point of fullness and complete satisfaction (as expressed by the verbal root ubc<\/span>); cf. earlier in 3:10<\/a>; 12:11<\/a>, 14<\/a>. His appetite<\/em> is filled, but also his soul<\/em>\u2014viz., the two aspects of meaning for the noun vp#n#<\/span>. By contrast the “belly” of the wicked is lacking<\/em> nourishment; both soul and stomach are empty. The verb rs^j*<\/span> denotes “lack, be lacking”, but it can also have the related meaning “lessen, become less, decrees”, implying both lack\/poverty and the idea that what little the wicked may have available to them will continue to become less and less<\/em> (cf. Matt 13:12<\/a> par). Compare the earlier proverb in 10:3<\/a>.Verse <\/a>14<\/a><\/h6>\n
\nfor (the) turning away from (the) snares of death.”<\/p>\n
\nThe motif of the “wellspring of life” here is clearly linked to the “tree of life” in verse 12<\/a>, serving as one of numerous points of coherence throughout chapter 13. As previously mentioned, a number of commentators (e.g., Heim, Schipper) treat vv. 12-19<\/a> as a distinct proverb-grouping.<\/span><\/p>\nVerse <\/a>15<\/a><\/h6>\n
\nbut (the) path of treacherous (one)s (is) constant (strife).”<\/p>\n
\n(and) indeed to know (the) law is (sign of) a good mind,<\/em>
\nbut (the) ways of (those) despising (it end) in destruction.”<\/p>\nVerse <\/a>16<\/a><\/h6>\n
\nwhile a fool spreads thick (folly everywhere)!”<\/p>\n
\nThe rendering of the verb by Fox (p. 567) as “spew” (i.e., “[the] fool spews [out] folly”) is fitting, particularly given the parallels in 12:23<\/a> and 15:2<\/a>; however, his related suggestion that the verb be emended to vr^P*<\/span> (in what would be an extremely rare and questionable usage) is hardly necessary.<\/span><\/p>\nVerse <\/a>17<\/a><\/h6>\n
\nbut an envoy of firm trust (is) a source of healing.”<\/p>\nVerse <\/a>18<\/a><\/h6>\n
\nwhile (the one) guarding a rebuke will be weighted (with honor).”<\/p>\nVerse <\/a>19<\/a><\/h6>\n
\nbut (it is something) abhorrent for fools to turn from evil.”<\/p>\nVerse <\/a>20<\/a><\/h6>\n
\nwhile (the one) consorting (with) fools will find evil.”<\/p>\n\n
\n
\nAs an ancient Near Eastern parallel, Schipper (p. 456) cites the Egyptian Instruction of Khasheshonqi (13, x + 6-7): “The friend of a fool is a fool; the friend of a wise man is a wise man. The friend of an idiot is an idiot.” (cf. Lichtheim III.169).<\/span><\/p>\nVerse <\/a>21<\/a><\/h6>\n
\nbut (for the) righteous, good makes (things) complete.”<\/p>\n
\nIt is possible to treat God<\/em> as the implied subject of <l^v*<\/span>, “He<\/em> makes complete [i.e., repays\/rewards] with good”. However, the parallelism of the couplet is better served if bof<\/span> (“good”) is the subject of the verb, just as hu*r*<\/span> (“evil”) is the subject in line 1; cf. Waltke, p. 549.<\/span><\/p>\nVerse <\/a>22<\/a><\/h6>\n
\nwhile (the) wealth of a sinner is hidden away for the righteous!”<\/p>\n
\nThis is one of the few instances in the Proverbs where it is suggested that the proper recompense (by God) for the righteous and wicked, respectively, may nor occur immediately, but will only be realized over the course of time<\/em><\/span> (and, perhaps, only after generations have passed).<\/span><\/p>\n
\n“The punishment for those who have strayed from the right path is having to leave their savings to another” (Papyrus Insinger Instruction 18:17)<\/span><\/p>\nVerse <\/a>23<\/a><\/h6>\n
\nand there is (also) a carrying away (of it) without justice.”<\/p>\n
\nMention should be made of the approach taken by Fox (p. 570), who vocalizes the first two words of line 1 as lk@a) br^<\/span>, translating “a great (man) eats [lit., is eating]”, i.e., “A great (man) is eating (the) plowing of (the) poor”. This reading sharpens the point of the injustice that is present in society.<\/span><\/p>\n
\nbut (the) unrighteous [pl.] will perish (in time) cut short.”<\/p>\nVerse <\/a>24<\/a><\/h6>\n
\nwhile (the one) loving him seeks it (for) discipline.”<\/p>\n
\nwe\u2019<\/sup>\u014dh\u0115\u1e07\u00f4 \u0161i\u1e25\u0115r\u00f4 m\u00fbs\u0101r<\/p>\nVerse <\/a>25<\/a><\/h6>\n
\nbut (the) belly of (the) wicked (one)s is (entirely) lacking!”<\/p>\n
\nThe specific use here of the verbal root rsj<\/span> may be intended to echo the expression bl@ rs^j&<\/span> (“lacking of heart”, i.e., “lacking sense”) as a designation of the foolish; cf. 6:32<\/a>; 7:7<\/a>; 9:4<\/a>, 16<\/a>; 10:13<\/a>, 21<\/a>; 12:11<\/a>. Cf. Schipper, p. 459.<\/span><\/p>\n