Font Size
Proverbs 18:22
Legacy Standard Bible
Proverbs 18:22
Legacy Standard Bible
Proverbs 18:22
New English Translation
Proverbs 18:22
New English Translation
22 The one who has found[a] a good[b] wife has found what goodness is,[c]
and obtained a delightful gift[d] from the Lord.[e]
Footnotes
- Proverbs 18:22 tn The verb מָצָא (matsaʾ, translated “has found”) is used twice in the first colon. As the perfect form of a dynamic root, the verb should be understood as past or perfective. The first verb sets the premise—the case where a man has found a good wife. The second verb makes an evaluative comment about the premise.
- Proverbs 18:22 tc Some Hebrew manuscripts, the LXX, the Syriac, the Targum, and some Latin witnesses include the adjective “good” (טוֺבָה; tovah). Its omission in the MT resulted from the common scribal mistake of homoeoteleuton, omitting a word when two successive words have a similar ending.tn The adjective “good” has a broad meaning and may mean “virtuous,” “kind,” “cheerful,” or “content.”sn The significance of the adjective is affirmed by realizing that this proverb should not contradict Prov 19:13; 21:9; 25:24; and 27:15. These verses do not paint the contentious wife as a benefit.
- Proverbs 18:22 tc Heb טוֹב (tov) “a good [thing]” or “[what is] good.” The LXX translates with a noun “grace/favor” which may imply the Hebrew noun טוֹב (tov), or the noun טוּב (tuv), a different reading of the same consonants. Both nouns mean “goodness,” “well-being;” “happiness.”sn The term טוֹב (tov, “good; enjoyable; favorable; virtuous”) might be an allusion to Gen 2:18, which affirms that it is not good for man to be alone. The word describes that which is pleasing to God, beneficial for life, and abundantly enjoyable.
- Proverbs 18:22 tn Heb “what is pleasing; what brings delight.” The noun רָצוֹן (ratson, “what is pleasing”). This is not the specific religious sense of finding acceptance before the Lord (a when bringing a sacrifice, e.g. Lev 1:3) but the general sense of delight. Yet this fortunate condition of having a virtuous, cheerful wife is described as providentially from God, cf. CEV “she is a gift from the Lord.”
- Proverbs 18:22 tc The LXX adds this embellishment to complete the thought: “Whoever puts away a good wife puts away good, and whoever keeps an adulteress is foolish and ungodly.”
Proverbs 18:22
New International Version
Proverbs 18:22
New International Version
Proverbs 19:14
Legacy Standard Bible
Proverbs 19:14
Legacy Standard Bible
14 House and wealth are an (A)inheritance from fathers,
But a wife who has insight is from Yahweh.
Proverbs 19:14
New English Translation
Proverbs 19:14
New English Translation
Read full chapter
Footnotes
- Proverbs 19:14 tn Heb “inheritance of fathers” (so KJV, ASV, NASB).
- Proverbs 19:14 sn This statement describes a wife who has a skillful use of knowledge and discretion that proves to be successful. This contrasts with the preceding verse. The proverb is not concerned about unhappy marriages or bad wives (both of which exist); it simply affirms that when a marriage works out well one should credit it as a gift from God.
Proverbs 19:14
New International Version
Proverbs 19:14
New International Version
Proverbs 19:18
Legacy Standard Bible
Proverbs 19:18
Legacy Standard Bible
Read full chapter
Footnotes
- Proverbs 19:18 Lit lift up
Proverbs 19:18
New English Translation
Proverbs 19:18
New English Translation
Read full chapter
Footnotes
- Proverbs 19:18 tn The translation understands כִּי (ki) as causal. Some prefer to take כִּי as temporal and translate, “while there is hope” (so KJV, NASB, NCV, NRSV, NLT), meaning that discipline should be administered when the child is young and easily guided. In the causal reading of כִּי, the idea seems to be that children should be disciplined because change is possible due to their youth and the fact that they are not set in their ways.
- Proverbs 19:18 tc The word הֲמִיתוֹ (hamito) is the Hiphil infinitive construct of מוּת (mut, “to die”) plus third masculine singular suffix, “to cause/allow his death.” The LXX gives “do not lift up your soul to excess,” perhaps having read חֵמוֹת (khemot, “anger, rage”) with a ח (het) instead of a ה (he) and without the suffix. The KJV rendered as “let not thy soul spare for his crying.” Perhaps they read as if from the similar sounding root מוּט (mut, “to shudder,” as in “at making him shudder”) or from the verb הָמָה (hamah, “to murmur, be in commotion”), whose Qal infinitive construct with suffix would be הֲמוֹתוֹ (hamoto). It is not clear that either of these latter roots should be associated with crying.tn The expression “lift up your soul” is unclear. It may mean “to set your heart on something” as in determining to do it, perhaps even determining a course of action that leads to unintended results. Or it may mean “to remove your soul from something,” as in withdrawing from a course of action. Several possibilities arise for understanding this verse. The two most likely are to “not set your heart on causing (i.e., contributing to) his death” or to “not withdraw your soul [from disciplining as you should] resulting in causing his death.” These have the same effect of warning against failing to discipline to the ruin of the undisciplined child. T. Longman calls this the most natural reading, consistent with Prov 23:13-14 (Proverbs 370). Less likely, it may warn against being extreme in punishment (any capital punishment should go before the elders, see Deut 21:18-21).
Proverbs 19:18
New International Version
Proverbs 19:18
New International Version
18 Discipline your children, for in that there is hope;
do not be a willing party to their death.(A)
Proverbs 20:7
Legacy Standard Bible
Proverbs 20:7
Legacy Standard Bible
Proverbs 20:7
New English Translation
Proverbs 20:7
New English Translation
Read full chapter
Footnotes
- Proverbs 20:7 sn Two terms describe the subject of this proverb: “righteous” and “integrity.” The first describes the person as a member of the covenant community who strives to live according to God’s standards; the second emphasizes that his lifestyle is blameless.
- Proverbs 20:7 tn Heb “walks in his integrity” (so NASB); cf. NIV “leads a blameless life.” The Hitpael participle of הָלַךְ (halakh) means “to walk about; to walk to and fro.” The idiom of walking representing living is intensified here in this stem. This verbal stem is used in scripture to describe people “walking with” God.
- Proverbs 20:7 sn The nature and the actions of parents have an effect on children (e.g., Exod 20:4-6); if the parents are righteous, the children will enjoy a blessing—the respect and the happiness which the parent reflects on them.
Proverbs 20:7
New International Version
Proverbs 20:7
New International Version
Proverbs 22:6
Legacy Standard Bible
Proverbs 22:6
Legacy Standard Bible
Read full chapter
Footnotes
- Proverbs 22:6 Lit Dedicate
- Proverbs 22:6 Or in the way he should go, according to his own way
- Proverbs 22:6 Lit turn away
Proverbs 22:6
New English Translation
Proverbs 22:6
New English Translation
6 Train[a] a child[b] in the way that he should go,[c]
and when he is old he will not turn from it.[d]
Footnotes
- Proverbs 22:6 tn The verb חָנַךְ (khanakh) means “to train up; to dedicate” (BDB 335 s.v.; HALOT 334 s.v. חנך). The verb is used elsewhere to refer to dedicating a house (Deut 20:5; 1 Kgs 8:63; 2 Chr 7:5). The related noun חֲנֻכָה (khanukhah) means “dedication; consecration” (BDB 335 s.v.; HALOT 334 s.v.), and is used in reference to the dedication or consecration of altars (Num 7:10; 2 Chr 7:9), the temple (Ps 30:1), and town walls (Neh 12:27). The related adjective חָנִיךְ (khanikh) describes “trained, tried, experienced” men (BDB 335 s.v.; Gen 14:14). In the related cognate languages the verb has similar meanings: Aramaic “to train,” Ethiopic “to initiate,” and Arabic IV “to learn; to make experienced” (HALOT 334 s.v.). This proverb pictures a child who is dedicated by parents to the Lord and morally trained to follow him. On the other hand, a popular expositional approach suggests that it means “to motivate.” This view is based on a cognate Arabic root II which (among many other things) refers to the practice of rubbing the palate of a newborn child with date juice or olive oil to motivate the child to suck. While this makes an interesting sermon illustration, it is highly unlikely that this concept was behind this Hebrew verb. The Arabic meaning is late and secondary—the Arabic term did not have this meaning until nearly a millennium after this proverb was written.
- Proverbs 22:6 tn The term נַעַר (naʿar) is traditionally translated “child” here (so almost all English versions), but might mean “youth.” The noun can refer to a broad range of ages (see BDB 654-55 s.v.; HALOT 707 s.v.): infant (Exod 2:6), weaned child (1 Sam 1:24), young child (Jer 1:6), lad (Gen 22:12), adolescent (Gen 37:2), or young man of marriageable age (Gen 34:19). The context focuses on the child’s young, formative years. The Talmud says this would be up to the age of twenty-four.
- Proverbs 22:6 tn The expression in Hebrew is עַל־פִּי דַּרְכּוֹ (ʿal pi darko), which can be rendered “according to his way”; NEB “Start a boy on the right road.” The expression “his way” is “the way he should go”; it reflects the point the book of Proverbs is making that there is a standard of life to which he must attain. Saadia, a Jewish scholar who lived a.d. 882-942, first suggested that this could mean the child should be trained according to his inclination or bent of mind. This may have some merit in practice, but it is not likely what the proverb had in mind. In the book of Proverbs there are only two ways that a person can go, the way of the wise or righteousness, and the way of the fool. One takes training, and the other does not. Ralbag, in fact, offered a satirical interpretation: “Train a child according to his evil inclinations (let him have his will) and he will continue in his evil way throughout life” (J. H. Greenstone, Proverbs, 234). C. H. Toy says the expression means “in accordance with the manner of life to which he is destined (Proverbs [ICC], 415). W. McKane says, “There is only one right way—the way of life—and the educational discipline which directs young men along this way is uniform” (Proverbs [OTL], 564). This phrase does not describe the concept perpetuated by a modern psychological interpretation of the verse: Train a child according to his personality trait.
- Proverbs 22:6 sn The expected consequence of such training is that it will last throughout life. The sages were confident of the character-forming quality of their training. However, proverbs are not universal truths. One can anticipate positive results from careful child-training—but there may be an occasional exception.
Proverbs 22:6
New International Version
Proverbs 22:6
New International Version
Proverbs 22:15
Legacy Standard Bible
Proverbs 22:15
Legacy Standard Bible
15 Folly is bound up in the heart of a child;
The (A)rod of discipline will remove it far from him.
Proverbs 22:15
New English Translation
Proverbs 22:15
New English Translation
15 Folly is bound up[a] in the heart of a child,[b]
but the rod of discipline[c] will drive it far from him.
Footnotes
- Proverbs 22:15 sn The passive participle is figurative (implied comparison with “binding”); it means that folly forms part of a child’s nature (J. H. Greenstone, Proverbs, 238).
- Proverbs 22:15 tn The “heart of a child” (לֶב־נָעַר, lev naʿar) refers here to the natural inclination of a child to foolishness. The younger child is meant in this context, but the word can include youth. R. N. Whybray suggests that this idea might be described as a doctrine of “original folly” (Proverbs [CBC], 125). Cf. TEV “Children just naturally do silly, careless things.”
- Proverbs 22:15 tn The word “rod” is a metonymy of adjunct; it represents physical chastening for direction or punishment, to suppress folly and develop potential. The genitive (“discipline”) may be taken as an attributive genitive (“a chastening rod”) or an objective genitive, (“a rod [= punishment] that brings about correction/discipline”).
Proverbs 22:15
New International Version
Proverbs 22:15
New International Version
15 Folly is bound up in the heart of a child,
but the rod of discipline will drive it far away.(A)
Proverbs 23:13-14
Legacy Standard Bible
Proverbs 23:13-14
Legacy Standard Bible
13 (A)Do not withhold discipline from the child,
Although you [a]strike him with the rod, he will not die.
14 You shall [b]strike him with the rod
And (B)deliver his soul from Sheol.
Footnotes
- Proverbs 23:13 Lit smite
- Proverbs 23:14 Lit smite
Proverbs 23:13-14
New English Translation
Proverbs 23:13-14
New English Translation
13 Do not withhold discipline from a child;
even if you strike him with the rod, he will not die.
14 If you strike[a] him with the rod,
you will deliver him[b] from death.[c]
Footnotes
- Proverbs 23:14 tn Or “punish” (NIV). The syntax of these two lines suggests a conditional clause (cf. NCV, NRSV).
- Proverbs 23:14 tn Heb “his soul.” The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.
- Proverbs 23:14 tn The term שְׁאוֹל (sheʾol, “Sheol”) in this context probably means “death” (so NIV, NCV, NLT) and not the realm of the departed (wicked) spirits (cf. NAB “the nether world”). In the wisdom of other lands, Ahiqar 6:82 says, “If I strike you, my son, you will not die.” The idea is that discipline helps the child to a full life; if the child dies prematurely, it would be more than likely a consequence of not being trained by discipline. In the book of Proverbs the “death” mentioned here could be social as well as physical.
Proverbs 23:13-14
New International Version
Proverbs 23:13-14
New International Version
Saying 13
13 Do not withhold discipline from a child;
if you punish them with the rod, they will not die.
14 Punish them with the rod
and save them from death.(A)
Proverbs 27:11
Legacy Standard Bible
Proverbs 27:11
Legacy Standard Bible
11 (A)Be wise, my son, and make my heart glad,
That I may (B)respond with a word to him who reproaches me.
Proverbs 27:11
New English Translation
Proverbs 27:11
New English Translation
Read full chapter
Footnotes
- Proverbs 27:11 tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes.
- Proverbs 27:11 tn The verb is the cohortative of שׁוּב (shuv); after the two imperatives that provide the instruction, this form with the vav will indicate the purpose or result (indirect volitive sequence).
- Proverbs 27:11 sn The expression anyone who taunts me refers to those who would reproach or treat the sage with contempt, condemning him as a poor teacher. Teachers are often criticized for the faults and weaknesses of their students, but any teacher criticized that way takes pleasure in pointing to those who have learned as proof that he has not labored in vain (e.g., 1 Thess 2:19-20; 3:8).
Proverbs 27:11
New International Version
Proverbs 27:11
New International Version
Proverbs 29:3
Legacy Standard Bible
Proverbs 29:3
Legacy Standard Bible
3 A man who (A)loves wisdom makes his father glad,
But he who (B)befriends harlots destroys his wealth.
Proverbs 29:3
New English Translation
Proverbs 29:3
New English Translation
3 The man[a] who loves wisdom brings joy to his father,[b]
but whoever associates[c] with prostitutes wastes[d] his wealth.[e]
Footnotes
- Proverbs 29:3 tn Heb “a man.” Here “man” is retained in the translation because the second colon mentions prostitutes.
- Proverbs 29:3 tn Or “causes his father to rejoice”; NAB “makes his father glad.”
- Proverbs 29:3 tn The active participle רֹעֶה (roʿeh) is from the second root רָעָה (raʿah), meaning “to associate with.” The verb occurs only a few times, and mostly in the book of Proverbs. It is related to רֵעֶה (reʿeh, “friend; companion; fellow”). To describe someone as a “companion” or “friend” of prostitutes is somewhat euphemistic; it surely means someone who is frequently engaging the services of prostitutes.
- Proverbs 29:3 tn The Hebrew verb יְאַבֶּד (yeʾabbed) means “destroys”; it is the Piel imperfect of the verb that means “to perish.”
- Proverbs 29:3 sn Wealth was seen as a sign of success and of God’s blessings, pretty much as it always has been. To be seen as honorable in the community meant one had acquired some substance and kept his reputation. It would be a disgrace to the family to have a son who squandered his money on prostitutes (e.g., Prov 5:10; 6:31).
Proverbs 29:3
New International Version
Proverbs 29:3
New International Version
Legacy Standard Bible (LSB)
Legacy Standard Bible Copyright ©2021 by The Lockman Foundation. All rights reserved. Managed in partnership with Three Sixteen Publishing Inc. LSBible.org For Permission to Quote Information visit https://www.LSBible.org.
New English Translation (NET)
NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.
New International Version (NIV) 
Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
NIV Reverse Interlinear Bible: English to Hebrew and English to Greek. Copyright © 2019 by Zondervan.