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Proverbs 20:28
New American Standard Bible
Proverbs 20:28
New American Standard Bible
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- Proverbs 20:28 I.e., covenant loyalty
- Proverbs 20:28 I.e., covenant loyalty
Proverbs 20:28
New English Translation
Proverbs 20:28
New English Translation
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Footnotes
- Proverbs 20:28 tn The first line uses two Hebrew words, חֶסֶד וֶאֱמֶת (khesed veʾemet, “loyal love and truth”), to tell where security lies. The first word is the covenant term for “loyal love; loving-kindness; mercy”; and the second is “truth” in the sense of what is reliable and dependable. The two words often are joined together to form a hendiadys: “faithful love.” That a hendiadys is intended here is confirmed by the fact that the second line uses only the critical word חֶסֶד.
- Proverbs 20:28 sn The emphasis is on the Davidic covenant (2 Sam 7:11-16; Ps 89:19-37). It is the Lord and his faithful love for his covenant that ultimately makes the empire secure. But the enjoyment of divine protection requires the king to show loyal love as well.
Proverbs 20:28
New International Version
Proverbs 20:28
New International Version
Proverbs 21:8
New American Standard Bible
Proverbs 21:8
New American Standard Bible
8 The way of a guilty person is (A)crooked,
But as for the pure, his conduct is upright.
Proverbs 21:8
New English Translation
Proverbs 21:8
New English Translation
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Footnotes
- Proverbs 21:8 tn The first line of the proverb is difficult. Since וָזָר (vazar) occurs only here it has been given much attention. The translation of “guilty” is drawn from an Arabic cognate meaning “to bear a burden” and so “to be sin laden” or “guilty” (cf. NASB, NIV, NCV, NRSV, NLT). G. R. Driver prefers to read the line as “a man crooked of ways is false [zar]” (“Problems in the Hebrew Text of Proverbs,” Bib 32 [1951]: 185). C. H. Toy adopts the meaning of “proud” (Proverbs [ICC], 400). Whatever the reading, “guilty” or “proud” or “false,” the idea is that such people are devious. Bad people are underhanded; good people are aboveboard (C. H. Toy, Proverbs [ICC], 400). Another way to analyze the line is to read it with the definition “strange, stranger”: “The way of a man and a stranger is perverse.” But this is unclear, and would form no satisfactory contrast to 8b. Another suggestion is “the way of (usual) man is changeable and strange, but the pure fellow leads a straight and even course” (J. H. Greenstone, Proverbs, 244); cf. NLT “the innocent travel a straight road.”
- Proverbs 21:8 tn The form הֲפַכְפַךְ (hafakhpakh) is an adjective with an intensified meaning due to the duplication of the second and third radicals; it means “very devious; crooked” (from the verb “to overturn”).
- Proverbs 21:8 tn If this translation stands, then the construction is formed with an independent nominative absolute, resumed by the suffixed noun as the formal subject. It draws attention to the “pure” or “innocent” person in contrast to the previously mentioned wicked.
Proverbs 21:8
New International Version
Proverbs 21:8
New International Version
8 The way of the guilty is devious,(A)
but the conduct of the innocent is upright.
Proverbs 21:29
New American Standard Bible
Proverbs 21:29
New American Standard Bible
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- Proverbs 21:29 Lit makes firm with his face
Proverbs 21:29
New English Translation
Proverbs 21:29
New English Translation
29 A wicked person[a] has put on a bold face,[b]
but as for the upright,[c] he establishes[d] his ways.
Footnotes
- Proverbs 21:29 tn Heb “a wicked man.”
- Proverbs 21:29 tn Heb “he has strengthened his face.” The Hifil of עָזַז (ʿazaz) “to cause to be strong” is used idiomatically with “face” meaning to show boldness. Similarly the seductress in Prov 7:13 had put on a bold/impudent face. This person makes a show of confidence, either to be persuasive or to divert their own attention from the substance of a matter. Their confidence is not backed up by reality.
- Proverbs 21:29 tn The “upright” is an independent nominative absolute; the pronoun becomes the formal (emphatic) subject of the verb.
- Proverbs 21:29 tc The Kethib is the imperfect of כּוּן (kun), “he establishes.” This reading has the support of the Syriac, Latin, and Tg., and is followed by ASV and NASB. The Qere is the imperfect tense of בִּין (bin), “he understands; he discerns.” It has the support of the LXX and is followed by NIV, NCV, NRSV, NLT. The difficulty is that both make good sense in the passage and both have support. The contrast is between the wicked who [merely] puts up a bold front and the upright who either [actually] discerns his ways (Qere) or makes his ways solid (Kethib). And whichever reading is chosen, the meaning of the other is implied. It would not make sense for the verse to talk about someone who understands but does not act accordingly; on the other hand, to make his/her way solid, the upright person must understand it.
Proverbs 21:29
New International Version
Proverbs 21:29
New International Version
29 The wicked put up a bold front,
but the upright give thought to their ways.(A)
Proverbs 22:10-11
New American Standard Bible
Proverbs 22:10-11
New American Standard Bible
10 (A)Drive out the scoffer, and strife will leave,
Even quarreling and dishonor will cease.
11 One who loves (B)purity of heart
And [a]whose speech is (C)gracious, the king is his friend.
Footnotes
- Proverbs 22:11 Lit has grace on his lips
Proverbs 22:10-11
New English Translation
Proverbs 22:10-11
New English Translation
10 Drive out the scorner[a] and contention will leave;
strife and insults will cease.[b]
11 The one who loves a pure heart[c]
and whose speech is gracious[d]—the king will be his friend.[e]
Footnotes
- Proverbs 22:10 sn This proverb, written in loose synonymous parallelism, instructs that the scorner should be removed because he causes strife. The “scorner” is לֵץ (lets), the one the book of Proverbs says cannot be changed with discipline or correction, but despises and disrupts anything that is morally or socially constructive.
- Proverbs 22:10 tc The LXX freely adds “when he sits in council (ἐν συνεδρίῳ, en sunedriō), he insults everyone.” The MT does not suggest that the setting is in a court of law; so the LXX addition is highly unlikely.
- Proverbs 22:11 sn The “heart” is a metonymy of subject; it represents the intentions and choices that are made. “Pure of heart” uses “heart” as a genitive of specification. The expression refers to someone who has honest and clear intentions.
- Proverbs 22:11 tn Heb “grace of his lips” (so KJV, ASV). The “lips” are a metonymy of cause representing what is said; it also functions as a genitive of specification. sn This individual is gracious or kind in what he says; thus the verse is commending honest intentions and gracious words.
- Proverbs 22:11 tn The syntax of the line is somewhat difficult, because “grace of his lips” seems to be intruding on the point of the verse with little explanation. Therefore the LXX rendered it “The Lord loves the pure in heart; all who are blameless in their ways are acceptable to him.” This has very little correspondence with the Hebrew; nevertheless commentators attempt to reconstruct the verse using it, and the NAB follows the first clause of the LXX here. Some have suggested taking “king” as the subject of the whole verse (“the king loves…”), but this is forced.
Proverbs 22:10-11
New International Version
Proverbs 22:10-11
New International Version
10 Drive out the mocker, and out goes strife;
quarrels and insults are ended.(A)
11 One who loves a pure heart and who speaks with grace
will have the king for a friend.(B)
Proverbs 23:1-3
New American Standard Bible
Proverbs 23:1-3
New American Standard Bible
On Life and Conduct
23 When you sit down to dine with a ruler,
Consider carefully [a]what is before you,
2 And put a knife to your throat
If you are a (A)person of great appetite.
3 Do not (B)desire his delicacies,
For it is deceptive food.
Footnotes
- Proverbs 23:1 Or who
Proverbs 23:1-3
New English Translation
Proverbs 23:1-3
New English Translation
23 When you sit down to eat with a ruler,
consider carefully[a] what[b] is before you,
2 and put a knife to your throat[c]
if you possess a large appetite.[d]
3 Do not crave that ruler’s[e] delicacies,
for[f] that food is deceptive.[g]
Footnotes
- Proverbs 23:1 tn The construction uses the imperfect tense of instruction with the infinitive absolute to emphasize the careful discernment required on such occasions. Cf. NIV “note well”; NLT “pay attention.”
- Proverbs 23:1 tn Or “who,” referring to the ruler (so ASV, NAB, TEV).
- Proverbs 23:2 sn The expression “put a knife to your throat” is an idiom that means “curb your appetite” or “control yourself” (cf. TEV). The instruction was from a time when people dealt with all-powerful tyrants. To enter the presence of such a person and indulge one’s appetites would be to take a very high risk.
- Proverbs 23:2 tn Heb “an owner of appetite.” The idiom בַּעַל נֶפֶשׁ (baʿal nefesh) refers to someone who possesses a large appetite (cf. NAB “a ravenous appetite”). A person with a big appetite is in danger of taking liberties when invited to court.
- Proverbs 23:3 tn Heb “his”; the referent (the ruler mentioned in v. 1) has been specified in the translation for clarity.
- Proverbs 23:3 sn The final line gives the causal clause: The impressive feast is not what it appears to be; the king is not doing you a favor, but rather wants something from you or is observing you (K&D 17:104); cf. TEV “he may be trying to trick you.”
- Proverbs 23:3 sn Verses 1-3 form the sixth saying about being cautious before rulers (cf. Instruction of Amememope, chap. 23, 23:13-18). One should not get too familiar with rulers, for they always have ulterior motives. The Mishnah cites Gamaliel as warning that a ruler only draws someone into his court for his purpose, but in their day of trouble he will not be there to help them (m. Avot 2:3).
Proverbs 23:1-3
New International Version
Proverbs 23:1-3
New International Version
Proverbs 23:6-8
New American Standard Bible
Proverbs 23:6-8
New American Standard Bible
6 (A)Do not eat the bread of [a]a (B)selfish person;
Or desire his delicacies;
7 For as he [b]thinks within himself, so he is.
He says to you, “Eat and drink!”
But (C)his heart is not with you.
8 You will (D)vomit up [c]the morsel you have eaten
And waste your [d]compliments.
Footnotes
- Proverbs 23:6 Lit an evil eye
- Proverbs 23:7 Lit reckons in his soul
- Proverbs 23:8 Lit your
- Proverbs 23:8 Lit pleasant words
Proverbs 23:6-8
New English Translation
Proverbs 23:6-8
New English Translation
6 Do not eat the food of a stingy person,[a]
do not crave his delicacies;
7 for he is[b] like someone who has calculated the cost[c] in his mind.[d]
“Eat and drink,” he says to you,
but his heart is not with you;
8 you will vomit up[e] the little bit you have eaten,
and will have wasted your pleasant words.[f]
Footnotes
- Proverbs 23:6 tn Heb “an evil eye.” This is the opposite of the “good eye” which meant the generous man. The “evil eye” refers to a person who is out to get everything for himself (cf. NASB, NCV, CEV “selfish”). He is ill-mannered and inhospitable (e.g., Prov 28:22). He is up to no good—even though he may appear to be a host.
- Proverbs 23:7 tc The line is difficult; multiple options are possible. As vocalized, the Hebrew says “For, as he has calculated in his soul, so he is.” As it appears in the MT, the line appears to mean that the miser is the kind of person who has calculated the cost of everything in his mind as he offers the food. The LXX has: “Eating and drinking with him is as if one should swallow a hair; do not introduce him to your company nor eat bread with him.” A somewhat free rendering is common in the LXX of Proverbs, but we can infer a Hebrew text which says “For, like a hair in his throat, so he is.” The issue revolves around the letters שער (shin/sin, ʿayin, and resh). The MT reads שָׁעַר (shaʿar) “to calculate” while the LXX has read שֵׂעָר (seʿar) “hair.” The choice here affects which meaning of נֶפֶשׁ (nefesh) “soul, throat, breath, life, desire” that translators apply. However verbs of thinking typically relate to the mind (לֵבָב/לֵב; levav/lev, also translated “heart”) and not to the נֶפֶשׁ. The consonants could also be vocalized as שֹׁעָר (shoʿar) “something rotten [in one’s throat]” or שַׁעַר (shaʿar) “a gate [in one’s throat].” The readings taking נֶפֶשׁ to mean “throat” would picture an irritating experience. The Instruction of Amenemope uses “blocking the throat” in a similar saying (chapt. 11, 14:7 [ANET 423]). Most translations follow the MT, while the NRSV accepts the reading “hair.”
- Proverbs 23:7 tn The phrase “the cost” does not appear in the Hebrew but is implied by the verb; it is supplied in the translation for the sake of clarity.
- Proverbs 23:7 tn Heb “soul.”
- Proverbs 23:8 sn Eating and drinking with a selfish miser would be irritating and disgusting. The line is hyperbolic; the whole experience turns the stomach.
- Proverbs 23:8 tn Or “your compliments” (so NASB, NIV); cf. TEV “your flattery.”sn This is the eighth saying; it claims that it would be a mistake to accept hospitality from a stingy person. He is always thinking about the cost, his heart is not in it, and any attempt at pleasant conversation will be lost.
Proverbs 23:6-8
New International Version
Proverbs 23:6-8
New International Version
Saying 9
Footnotes
- Proverbs 23:7 Or for as he thinks within himself, / so he is; or for as he puts on a feast, / so he is
Proverbs 25:5
New American Standard Bible
Proverbs 25:5
New American Standard Bible
Proverbs 25:5
New English Translation
Proverbs 25:5
New English Translation
5 remove the wicked from before the king,[a]
and his throne[b] will be established in righteousness.[c]
Footnotes
- Proverbs 25:5 sn These two verses present first an illustration and then the point (so it is emblematic parallelism). The passage uses imperatives to teach that the wicked must be purged from the kingdom.
- Proverbs 25:5 sn “Throne” is a metonymy of subject (or adjunct); it is the symbol of the government over which the king presides (cf. NCV, TEV).
- Proverbs 25:5 sn When the king purges the wicked from his court he will be left with righteous counselors and his government therefore will be “established in righteousness”—it will endure through righteousness (cf. NLT “made secure by justice”). But as J. H. Greenstone says, “The king may have perfect ideals and his conduct may be irreproachable, but he may be misled by unscrupulous courtiers” (Proverbs, 264).
Proverbs 25:5
New International Version
Proverbs 25:5
New International Version
Proverbs 26:6
New American Standard Bible
Proverbs 26:6
New American Standard Bible
6 One who sends a message by the hand of a fool
Chops off his own feet and drinks violence.
Proverbs 26:6
New English Translation
Proverbs 26:6
New English Translation
6 Like cutting off the feet or drinking violence,[a]
so is sending[b] a message by the hand of a fool.[c]
Footnotes
- Proverbs 26:6 sn Sending a messenger on a mission is like having another pair of feet. But if the messenger is a fool, this proverb says, not only does the sender not have an extra pair of feet—he cuts off the pair he has. It would not be simply that the message did not get through; it would get through incorrectly and be a setback! The other simile uses “violence,” a term for violent social wrongs and injustice. The metaphorical idea of “drinking” violence means suffering violence—it is one’s portion. So sending a fool on a mission will have injurious consequences.
- Proverbs 26:6 tn The participle could be taken as the subject of the sentence: “the one who sends…cuts off…and drinks.”
- Proverbs 26:6 sn The consequence is given in the first line and the cause in the second. It would be better not to send a message at all than to use a fool as messenger.
Proverbs 26:6
New International Version
Proverbs 26:6
New International Version
6 Sending a message by the hands of a fool(A)
is like cutting off one’s feet or drinking poison.
Proverbs 26:10
New American Standard Bible
Proverbs 26:10
New American Standard Bible
10 [a]Like an archer who wounds everyone,
So is one who hires a fool or hires those who pass by.
Footnotes
- Proverbs 26:10 Or A master workman produces all things, But one who hires a fool is like one who hires those who pass by
Proverbs 26:10
New English Translation
Proverbs 26:10
New English Translation
10 Like[a] an archer who wounds at random,[b]
so[c] is the one who hires[d] a fool or hires any passerby.
Footnotes
- Proverbs 26:10 tn The line does not start with the comparative preposition כ (kaf) “like,” but the proverb clearly invites comparison between the two lines.
- Proverbs 26:10 tn Or “An archer is one who wounds anyone; And the employer of a fool is (particularly) the employer of those just passing by.” This translation understands the participles substantivally rather than verbally. In a battle, archers are not initially taking aim to hit an individual bull’s eye. They shoot as a group high in the air at the approaching enemy forces, who then find themselves in a hail of dangerous arrows. The individual archer is indiscriminate. When someone hires whoever is passing by, indiscriminately, that employer is more likely to end up with an incompetent or foolish employee. The words in the line have several possible meanings, making it difficult and often considered textually defective. The first line has רַב מְחוֹלֵל־כֹּל (rav mekholel kol). The first word, רַב (rav), can mean “archer,” “ master,” or “much.” The verb מְחוֹלֵל (mekholel) can mean “to wound” or “to bring forth.” The possibilities are: “a master performs [or, produces] all,” “a master injures all,” “an archer wounds all,” or “much produces all.” The line probably should be stating something negative, so the idea of an archer injuring or wounding people [at random] is preferable. An undisciplined hireling will have the same effect as an archer shooting at anything and everything (cf. NLT “an archer who shoots recklessly”).
- Proverbs 26:10 tn Because of the analogy within the verse, indicated in translation by supplying “like,” the conjunction vav has been translated “so.”
- Proverbs 26:10 tn The participle שֹׂכֵר (shokher) is rendered here according to its normal meaning “hires” or “pays wages to.” Other suggestions include “one who rewards a fool” (derived from the idea of wages) and “one who stops a fool” (from a similar word).
Proverbs 26:10
New International Version
Proverbs 26:10
New International Version
10 Like an archer who wounds at random
is one who hires a fool or any passer-by.
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