COLLECTION
2: Solomon I (10-22.16)
B.
Collection 2B: The Lord and His King (15.30-22.16)
LESSON
ONE POINTS
1. Outline the cohesive, tight connection of
three part description of the king (King)
and
the following section that begins in verse 6.31 and ends at verse 7.6 with
Proverbs about an old man surround this group of verses.
2. Have the class identify the three parts of
this section on "Wise and Foolish Speech."
One
section is unified by the word "man."
Another is unified by words that have to do with words and the mouth,
etc.
3. Point out how v. 16 is a common theme in Proverbs. How does the context here make
this one unique?
4. Review meanings of hokma (wisdom) and bina
“understanding.” ( Both are humble.)
5. v. 17
- Archaeological imagery of those verses. "upright" lit.to go
straight or direct in the way." fits it well
6. v.18 Observations about the proud and how
this familiar proverbs fits this context.
This context and spiritual perspective of proverbs gives
·
What
constitutes a "proud" person? The negative sense points to a sinful
individual who shifts ultimate confidence from God to self. In the Wisdom
literature, "the proud" are distinct from "the righteous"
and "the humble."
--"pride" Baker's Evangelical Dictionary of Biblical Theology
·
The proud and
the haughty have their head up and failing to take notice of the perils along
the road are prone to stumble. Those who
know it all, do not receive instruction and make needless mistakes.
7. v. 19 reminds
of the temporary prosperity of the proud and by implication the eternal benefit
of the spiritually humble (like Moses in Hebrews
11.24-26) who are afflicted.
8. Interpretation: Godly wisdom and understanding have more
value than gold and silver because they keep one on the path that will preserve
him and instill the humility that will ultimately keep him from the stumbling
and fall of the proud who experience only temporary gain.
APPLICATION: Similar
message as Psalm 37.
2. Wise and Foolish Speech (16.16-30)
----(a) Introduction: Security and
Wisdom (16.16-19)--------------------------
"...there does seem to be some distinction as
the section moves from the motivations for acquiring wisdom (16.16-19) to the
process of transmitting it (16.20-24)." --Paul Koptak in the NIVAC
“The four-verse introduction to this unit on speech
so resonates with the vocabulary of the prologue (cf. 3:13-14; 4:5, 7; 8:10-11)
that is can be labeled “a miniature prologue,” matching the four-verse
introduction of 15:30-33. Verses 16 and
17 link the acquisition of wisdom with being upright, and v. 19 qualifies the
assertion in v. 18 that pride precedes a terminal fall by implying that for a
time he arrogant plunder the humble and afflicted." --Waltke in NICOT
Interpretation: Godly
wisdom and understanding have more value than gold and silver because they keep
one on the path that will preserve him and instill the humility that will ultimately
keep him from the stumbling and fall of the proud who experience only temporary
gain.
16
And
How much better
to
get
to get
wisdom
understanding
is to be chosen
than
gold!
rather than silver.
Understanding: 8:14-24
"Wisdom … bestows spiritual virtues along with
material benefits (see 3:13-18). Wealth without wisdom is vulgar and
greedy..." --Waltke
in NICOT
wisdom... 647a חָכְמָה (ḥokmâ) wisdom. The wisdom
literature, while sometimes using wisdom as prudence and cleverness, majors on
ethical and spiritual conduct. Because God revealed himself to Israel,
their sacred literature has the effect of a divine imperative; ḥākam refers to godly cleverness and skill, which results in practical
action. The one who hears (Prov 8:33; 23:19*; 27:11), will be industrious, will know how to
talk, and his will, will be in captivity to God’s. He will have life. This
wins divine approbation. -- Theological Wordbook of the Old Testament
*Poverbs 23. 19 Hear,
my son, and be wise; And guide your heart in the way.
understanding... 239b בִּינָה (bînâ) understanding. bîn
is a power of judgment and perceptive insight and is demonstrated in the use
of knowledge.. … The verb refers to knowledge which is
superior to the mere gathering of data. It is necessary to know how to use
knowledge one possesses (Pirke Abot 3:12). … While
understanding is a gift of God, it does not come automatically. The possession
of it requires a persistent diligence. It is more than IQ; it connotes
character. One is at fault if he doesn’t have it and in fact, not to pursue it
will incur God’s punishment (Prov 2:1f; Ruth 1:21f.). When one acts on the
objective presentations of God’s revelation, he will attain the ideal of the
significance of understanding. -- Theological
Wordbook of the Old Testament
is to be chosen... The form is a Niphal participle, masculine
singular. If it is modifying “understanding” it should be a feminine form. If
it is to be translated, it would have to be rendered “and to acquire
understanding is to be chosen more than silver” (cf. KJV, ASV,
NASB). --NET
Bible translation notes
17
The highway of the upright is to depart from evil;
He who keeps his way preserves his soul.
He who keeps his way preserves his soul.
"Dorsey explains the imagery. Written
and archaeological evidence indicates that in Iron Age Istael (1100-600 B.C.)
the highway (mesillat) was the main prepared throughfare and normally
passed by cities, not through them. Those who wished to enter the city by
way of an access road "turned aside" to enter it (cf. Judg. 19:11,
12, 15). Here the metaphor depicts the course of life of the upright,
whose geometric root meaning of being straight or level with reference to a
fixed line or plain fits the image. Those who steer a straight course
resolutely turn aside from evil (see 1:6)) to a condemned city with its corrupt
practices and certain calamity (13:14-15; 15:24; 17:13). By this turning
aside from the access roads to the condemned city, the upright stay on the road
that is wide enough for all comers and free from all obstacles."
--Waltke in NICOT
upright... 930a
יָשָׁר (yāšār) (up-) right. 1. Literally. “To go straight or
direct in the way” (I Sam 6:12), but more frequently in the intensive (Piel)
“to make (a way) straight,” i.e. direct and level and free from obstacles, as
when preparing to receive a royal visitor.
2. Ethically. Uprightness as the manner of life is a
characteristic of the blameless (Prov 11:5) and of the man of discernment (Ps
119:128, “I have lived uprightly”). -- Theological Wordbook of the Old Testament
evil...
Strong's H7451 - ra` : 1) distress, misery, injury, calamity 2)
evil, wicked (ethically)
keeps his way... "Better, 'he that guardeth his soul (life) taketh
heed to his way,' i.e. does not walk aimlessly but carefully chooses the
highway (Metsudath David)." --A. Cohen in Soncino series
18
And
Pride
a haughty spirit
goes before destruction,
before a fall.
Cf.
18.12
The two lines of this proverb are synonymous
parallelism, and so there are parasynonyms.
“Pride” is paired with “haughty spirit” (“spirit” being a genitive of specification); and “destruction” is matched with “a tottering, falling.” --NET Bible study notes
“Pride” is paired with “haughty spirit” (“spirit” being a genitive of specification); and “destruction” is matched with “a tottering, falling.” --NET Bible study notes
As the root is
used in its basic sense it describes the height of persons, objects, places,
and natural phenomena. … In several places the word is used in a very positive
sense both with respect to man as a quality of life worthy of possession and as
descriptive of God himself. … The usual nuance behind the words under
discussion is pride or haughtiness. -- Theological Wordbook of the Old Testament
Pride... 299e גָּאוֹן (gāʾôn) exaltation. The primary
meaning of this root is “to rise.” The word “pride” (or its synonyms) can be
used either positively or negatively in the Old Testament. … Preponderantly, however, it is in the
negative sense that the OT uses this concept. … It is Israel,
however, that comes under heaviest judgment. The attitude is as old as Sodom (Ezk 16:49 and cf.
Ps 10:2). The precise charge is arrogance, cynical insensitivity to the needs
of others, and presumption. It is both a disposition and a type of conduct
(both of which are inextricably connected). Pride inevitably leads to
destruction (Prov 15:25; 16:18; Jer 13:9; Isa 13:11, et al). -- Theological
Wordbook of the Old Testament
haughty... 305b גֹּבַה (gōbah).height, exaltation. The
usual nuance behind the words under discussion is pride or haughtiness. --BLB
> What constitutes a "proud" person?
The negative sense points to a sinful individual who shifts ultimate confidence
from God to self. In the Wisdom literature, "the proud" are distinct
from "the righteous" and "the humble." --"pride" Baker's
Evangelical Dictionary of Biblical Theology
> The proud and the haughty have their head up
and failing to take notice of the perils along the road are prone to
stumble. Those who know it all, do not receive instruction and make
needless mistakes.
19
Better to be of a humble spirit with the lowly,
Than to divide the spoil with the proud.
Than to divide the spoil with the proud.
humble spirit... Heb “low of spirit”; KJV “of an humble spirit.” This expression describes the person who is humble and submissive before the Lord and therefore inoffensive. It is always necessary to have a humble spirit, whether there is wealth or not. --NET Bible translation notes
2445a שֵׁפֶל (šēpel) lowliness. 2445a Though the idea “be low” in the physical
sense underlies the verb and its derivatives, its most important use is in the
figurative sense of “abasement,” “humbling,” “humility.” -- Theological Wordbook of the Old
Testament
lowly... 1652d עָנִי (ʿānî) poor,
afflicted. The primary meaning of ʿānâ III is “to force,” or “to try to force
submission,” and “to punish or inflict pain upon,” mostly in the Piel.
Birke-land (see Bibliography) defines the verb “to find oneself in a stunted,
humble, lowly position.” -- Theological Wordbook of the Old Testament
Isaiah 57. 15 For this is what the high and
lofty One says-- he who lives forever,
whose name is holy: "I live in a high
and holy place, but also with him who is contrite
and lowly in spirit, to revive the spirit of the lowly and to
revive the heart of the contrite.
divide the spoil... Heb
“than to divide plunder.” The word “plunder” implies that the wealth taken by
the proud was taken violently and wrongfully – spoils are usually taken in
warfare. R. N. Whybray translates it with “loot” (Proverbs [CBC],
95). --NET
Bible translation notes
----(b) The Wise Speaker (16.20-24)----------------------------
"...this cluster stresses matters of giving
and accepting wisdom teaching." --Paul Koptak in the NIVAC
The pun in v. 20a, whose
Hebrew means both “the one who pays
attention to a saying” and “the one who is prudent in speech,” along with the
catchword tob (“good”),
functions as a transition from the miniature prologue to the body. The rest of the subunit fleshes out “the
good” the competent speaker finds esteem and influence in the community (v.
21); being a well of life (v.22), increasing persuasiveness in teaching (vv.
21, 23) and being as sweet and healing hurt as a flowing mass of honey (v. 24). The center line, uniquely antithetical and
and uniquely not mentioning speech, pits the attractive life of prudence
against the punishing chastisement of fools.
--Waltke in NICOT
20
And
He who
whoever
heeds the word wisely
trusts in the Lord,
will find good,
happy
is he.
"He
who pays attention to a saying finds good,
and
as for the one who trusts in the LORD, blessed is he!" --Waltke trans.
The AV (he theat
handleth a matter wisely), praising both efficiency and faith, is a possible
translation. But RV and most moderns rightly find a closer parallelism
by taking the Heb. dabar (av: word) in its primary sense of te word (he
that giveth heed unto the word...) With the brevity of poetry the
definite article is omitted before 'word', as in 13.13, wher clearly the divine
word is meant. ---Kidner
in TOTC
Those with insight in to a matter find prosperity,
blessed are those who trust Yahweh
"...'insight' (for the root skl,
see 1.3) is a word closely associated with wisdom and speaks of one's ability
to discern a situation in order to do or say the right thing. Since the
fear of Yahweh is the beginning of knowledge/wisdom, the second colon may be
seen as the theological expression of the first. That the reward
mentioned in the proverb was likely understood as material may be seen by the
use of "prosperity" (tob) in the fist colon. Since the
second colon of a parallelism may be heighten the thought of the first colon,
it may imply more than material prosperity, but it is hard to be certain.
There is some ambiguity in the first colon.
"Matter" may also be "word," and if so, could refer either
to the word of God or the teaching of the sages. All three meanings make
sense, and the idea suggested by all three would be supported by the
sages. In any of these readings, the proverb in the first colon suggests
that reward comes from human effort, and in the second by placing oneself in a
submissive position ot God. The two were obviously not thought to
contradict each other." --Tremper Longman III in BCOTWP
heeds the word...
> Heb “he who is prudent” or “he who deals wisely” (cf. KJV). The proverb
seems to be referring to wise business concerns and the reward for the
righteous. One who deals wisely in a matter will find good results. R. N.
Whybray sees a contrast here: “The shrewd man of business will succeed well,
but the happy man is he who trusts the Lord” (Proverbs [CBC], 92).
Synonymous parallelism is more appropriate. --NET Bible translation notes
> דָּבָר Strong's H1697 - dabar: speech, word,
speaking, thing or business, occupation, acts, matter, case
> The word is the law of right as
given by the sages and by God and it is unnecessary to add of Yahweh
(Grätz) --C.H.
Toy in ICC
happy is he... Although traditionally this word is translated “happy” (cf. KJV, ASV, NAB, NRSV, NLT), such a translation can be misleading because the word means far more than that. It describes the heavenly bliss that comes from knowing one is right with God and following God’s precepts. The “blessed” could be at odds with the world (Ps 1:1-3). --NET Bible translation notes
ylt, kjv, nkjv--happy;
nlt--joyful; nasb; esv, niv84, net--blessed
trusts in the Lord..."Trust" (cf. 3.5) is an
active confidence, more that Believing in God's protection and provision, trust
believes that God's way is the best way and so gladly follows it.
--Paul Koptak
in the NIVAC
21
The wise in heart will be called prudent,
And sweetness of the lips increases learning.
And sweetness of the lips increases learning.
sweetness of the lips... Heb
“sweetness of lips.” The term “lips” is a metonymy of cause, meaning what is
said. It is a genitive of specification. The idea of “sweetness” must be
gracious and friendly words. The teaching will be well-received because it is
both delightful and persuasive (cf. NIV “pleasant words promote
instruction”). --NET
Bible translation
notes
> "When questioned, the answers he gives
wshould be choicely worded and spoken in pleasant tones, so that his replies
find ready acceptance (Isaiah da Traini)." --A. Cohen in Soncino
series
learning... ylt, kjv, nkjv, niv84—learning;
nasb, esv,
net
–persuasiveness: nlt—persuasive
> Heb “teaching” or “receptivity”; KJV “learning”; NIV
“instruction.” --NET
Bible translation notes
> 1124a לֶקַח (leqaḥ). Teaching, learning,
persuasiveness. This word occurs nine times, in four of which it is the object
of yāsap “to add more, increase” (Prov 1:5; 9:9; 16:21, 23). As with the root
meaning “take, seize,” the “grasping” is with the mind and hence “perceiving” is
the nuance prominent in this derivative. Note some of the words with which it
is paired: bînâ “understanding” (Isa 29:24), ḥākām “wisdom” (Prov 1:5; 9:9) and tôrâ
“instruction, law” (Prov 4:2). In Prov 7:21 leqaḥ means “the persuasiveness” of a harlot. But in Prov 16:21 the
word is used in a good sense of a teacher’s persuasiveness. --Theological Wordbook of the
Old
22
But
Understanding
the correction of fools
is a wellspring of
life is
folly.
to him who has it.
Understanding... is sekel: 'good sense' 2263a
שֵׂכֶל
(śēkel), שֶׂכֶל (śekel) understanding. The noun also has the sense of insight or
understanding. David prayed that the Lord would give his son Solomon wisdom (or
discretion) concerning the affairs of Israel (I Chr 22:12). The man who
does not neglect kindness and love finds favor and good understanding (here a
synonym of grace, causing others to admire) in the sight of God and man (Prov
3:4). A man’s prudence makes him slow to anger (Prov 19:11) and a man wins
commendation in accordance to his wisdom (or insight, Prov 12:8).
The context can also
indicate bad sense or cunning. --- Theological Wordbook of the Old
Testament
the correction of fools... "The meaning of folly rules out taking mûsar to denote
verbal instruction of "fools"... More probably mûsar
means here discipline/chastisement as with a rod (1:2) and "of fools"
is objective (cf. 7:22 [MT] and
15:5).
In that case "folly" refers primarily to the punishing consequences
of moral insolence (14:1,
3, 15:20)." --Waltke in NICOT
>
The word from punishment" (musar) is typically used for instruction
or disipline; punishment is a rare meaning of this word(13.24; 22:15). --Paul Koptak in the NIVAC
23
And
The heart of the wise
teaches
adds learning
his
mouth,
to his lips.
> Repetition
of words from verse 21 ("wise," "heart," and "plesant
words promote instruction) signals the connection with this saying about wise
hearts and pleasant words, good for the body and soul (cf.16.24). --Paul Koptak in the NIVAC
> "Notice the close parallel between 16/21b
and the second colon of this verse." --Tremper Longman III in BCOTWP
heart of the wise... "...this proverb motivates the disciple to
have "the heart of the wise" through accepting the sage's inspired
teachings in love and faith (cf. 2:1-4;
16:16-19)." --Waltke in NICOT
And adds...
> "The phrase defines the meaning of
speaking competently in verset A. Thus the proverb motivates the disciple
to have "the heart of the wise" through accepting the sage's inspired
teachings in love and faith (cf. 2:1-4;
16:16-19). That kind of heat will constantly place the right teaching
on his lips to speak in a persuasive way to each new challenging social situation."
--Waltke in NICOT
> Those who are wise say wise things.
The proverb uses synthetic parallelism: The first line asserts that the wise
heart ensures that what is said is wise, and the second line adds that such a
person increases the reception of what is said. --NET Bible study notes
learning... H3948 - leqach; learning, teaching, insight
"The arts by which anyone's mind is
captivated." --Gesenius' Hebrew-Chaldean Lexicon
The last expression of the second line (RV.
learning, as in 1.5) is to be rendered persuasiveness, as in 7.21, on which see
note; such is the effect of sweet speech (lit. of lips). --C.H. Toy in ICC
24
Pleasant words are like a honeycomb,
Sweetness to the soul and
Sweetness to the soul and
health to the bones.
Pleasant words ... "Wisdom adorns words with graciousness, just
as its ways are pleasant (iii.17)."
--A. Cohen in Soncino
series
Sweetness... Were the healing words bitter, the tonic would not
be consumed and of no benefit. The metaphor, however does not walk on all
fours. Too much honey makes an person sick (15:16), but
not too much good speech." --Waltke in NICOT
Bones... "“Bones” is a metonymy
of subject, the boney framework representing the whole person, body and soul.
Pleasant words, like honey, will enliven and encourage the whole person. One
might recall, in line with the imagery here, how Jonathan’s eyes brightened
when he ate from the honeycomb (1
Sam 14:27)." --NET Bible translation notes
> "Words are critically important
to the sages. They never would have understood the modern idea that
"sticks and stones may break your bones, but words will never hurt
you." Indeed, words can hurt but they can also heal." --Tremper Longman III in BCOTWP
----(c) The Foolish Speakers
(16.25-30)----------------------------------
The catchword “person” (is) gives coherence and
focus to this subunit on destructive speech. Verse 25, which explicitly teaches not doing
your own thing and implicitly accepting the teaching, introduces the
periscope. This janus verse leading from
the topic of constructive speech to that of destructive speech is linked by is,
the last word of it’s a verset and the initial word of vv. 27-29 to introduce
the four malevolent speakers; a troublemaker (v. 27), the perverse (v.28a), the
slanderer (v.28b), and the violent (v.29).
–Waltke in NICOT
25
There is a way that seems right to a man,
But its end is the way of death.
But its end is the way of death.
Same
as 14.12
"Following the proverbs on teaching, this
saying also states our need for an external reference point by which we set our
course." --Paul Koptak in the NIVAC
26
The person who labors, labors for himself,
For his hungry mouth drives him on.
The person... Strong's H5315 - nephesh: soul, self,
life, creature, person, appetite, mind, living being, desire, emotion, passion
Rashi
explains the verse to mean that the labourer labours for himself when his mouth
compels him and demand food; then his toil stands him in good stead, for he
eats what was earned by his toil.
Gernodi
explains nefesh in its very literal, spiritual sense. He renders:
Sometimes the soul of the labourer labours for the labourer, viz. for his body
instead of for the soul itself, the opposite of the wise man, who labours for
his soul, 'for his mouth compels him,' the food for his mouth is extremely
necessary for him, since he seeks luxuries and rich foods. Therefore he
must toil and labour in order to fill his mouth with these desires. This
follows verse 25, since this way 'seemeth right to a man. But the end
thereof are the ways of death.' He wastes his days with vanity and
forgets his Maker, thinking only of the wants of his body." --A. Cohen in Soncino
series
drives him... "A similar intensity of motivation should
drive the quest for wisdom." --Paul Koptak in the NIVAC
I think that this proverb might state this positive
example of someone who, in the words of Ephesians 4.28, “labors with his hands”
so that he will be able to satisfy his hunder (plus some to give) as a contrast
with the three or four (depending on who is counting) scoundrels described in
the following verses. They stand in
stark contrast to the simple hard working man.
------------------
Verses 27-29 each begin with the Hebrew word for
man (ἰš) and add a new description; the
"scoundral," "perverse," "and "violent" man
are all the same person." --Paul Koptak in the NIVAC
27
An ungodly man digs up evil,
And it is on his lips like a burning fire.
And it is on his lips like a burning fire.
ungodly... tn Heb “a man of belial.” This phrase means “wicked scoundrel.” Some translate “worthless” (so ASV, NASB, CEV), but the phrase includes deep depravity and wickedness (C. H. Toy, Proverbs [ICC], 125-26). --NET Bible translation notes
digs up... Regarding אישׁ בּליּעל, vid., Proverbs
6:12, and regarding כּרה, to dig
round, or to bore out, vid., at Genesis
49:5; Genesis
50:5; here the figure, “to dig for others a pit,” Proverbs
26:27, Psalm
7:16, etc.: to dig evil is equivalent to, to seek to prepare such for
others. --The
Keil & Delitzsch Commentary on the Old Testament
> Used in the metaphorical sense, to trap
the innocent. R.V. 'deviseth mischief' is a good equivalent (after
Metsudoth). --A.
Cohen in Soncino series
burning fire... The second line likens evil speech to this action,
adding that it also burns lik fire. A "scorching fire" quickly
spreads..." --Paul Koptak in the NIVAC
> Better, 'scorching.' The root occurs
again in Lev. xiii.23, 28 for a skin inflammation, and in Ezek. xxi. 3, all
faces shall be seared in a forest fire. The words on the lips of a
mischiefmaker have a scorching effect upon the object of his malice (after Isaiah
da Trani). --A. Cohen in Soncino series
28
And
A perverse man a
whisperer
sows
strife,
separates the best of friends.
sows... Soweth
(AV): rather, spreads (RV). It is , appropriately, the word used of the release of
flaming foxes in the Philistines' corn, Judges 15:5. Cf. Proverbs
17:9 ---Kidner
in TOTC
ylt—sendeth forth; nasb, esv, net—spreads; kjv—soweth;
niv84--stirs up; nlt--plants
best... tn The term אַלּוּף (’aluf) refers to a “friend” or “an intimate
associate.” The word has other possible translations, including “tame” or
“docile” when used of animals. Rashi, a Jewish scholar who lived a.d. 1040-1105, took it in the later sense of
“prince,” saying that such speech alienates the Prince, namely God. But that is
a forced interpretation of the line. --NET Bible translation notes
ylt—familar;
nasb95—intimate; kjv—chief; nkjv, nlt —best; esv, niv84—close; net--closest
a whisperer... "The gossips of the second colon should
be understood as a subcategory or specification of the perverse, and through
their loose and misleading tongues, they even end up separating thsoe who
beforehand were "intimate associates) (for‘allûp, see
2:17)." --Tremper
Longman III in BCOTWP
29-30
A violent man entices his neighbor,
And leads him in a way that is not good.
And leads him in a way that is not good.
He winks his eye to devise perverse
things;
He purses his lips and brings about evil.
He purses his lips and brings about evil.
A violent man... Heb “man of violence.” He influences his friends toward violence. The term חָמָס (khamas, “violence”) often refers to sins against society, social injustices, and crimes. --NET Bible translation notes
> "One who enters a career of crime." --A. Cohen in Soncino
series
entices... Cf. Genesis
4:8. The subject is not moral enticement, but enticement to some place or
situation which facilitates to the violent man the carrying out of his violent
purpose (misdemeanour, robbery, extortion, murder). --The Keil &; Delitzsch
Commentary on the Old Testament
not good... tn Heb “not good” (so KJV, NAB, NASB, NIV, NRSV); NLT “a harmful
path.” The expression “a way that is not good” is an example of tapeinosis – a
deliberate understatement for the sake of emphasis: It is terrible. This refers
to crime and violence. The understatement is used to warn people away from
villains and to remind them to follow a good path. --NET Bible translation notes
> The winking eye and pursed lips of
v. 30 may be taken eithr as signals among conspirators or as a general
statement of shiftiness in the facial mannerisms of scheming people. The
point may be that the reader should learn to read the faces of others in order
to spot the three kinds of evil men described in vv. 27-29. --Duane Garrett in NAC
winks... sn The participle עֹצֶה (’otseh) describes one as
shutting his eyes (cf. KJV, ASV). This could mean simply “closing the eyes,” or
it could refer to “winking” (so many English versions). The proverb is saying
that facial expressions often reveal if someone is plotting evil (e.g., 6:13-14). --NET Bible translation notes
ylt—consulting;
nasb95, nkjv, esv, niv84, net—winks;
nlt--narrowed
evil... Strong's H7451 - ra` : 1) unhappy, unfortunate; 2) evil,
badness in an ethical sense
