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Proverbs 14:34
Legacy Standard Bible
Proverbs 14:34
Legacy Standard Bible
34 Righteousness exalts a nation,
But sin is a disgrace to any people.
Proverbs 14:34
New English Translation
Proverbs 14:34
New English Translation
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Footnotes
- Proverbs 14:34 sn The verb תְּרוֹמֵם (teromem, translated “exalts”) is a Polel imperfect; it means “to lift up; to raise up; to elevate.” Here the upright dealings of the leaders and the people will lift up the people. The people’s condition in that nation will be raised.
- Proverbs 14:34 tn The term is the homonymic root II חֶסֶד (khesed, “shame; reproach”; BDB 340 s.v.), as reflected by the LXX translation. Rabbinic exegesis generally took it as I חֶסֶד (“loyal love; kindness”) as if it said, “even the kindness of some nations is a sin because they do it only for a show” (so Rashi, a Jewish scholar who lived a.d. 1040-1105).
Proverbs 15:6
Legacy Standard Bible
Proverbs 15:6
Legacy Standard Bible
6 The house of the (A)righteous has much treasure,
But in the income of the wicked there is trouble.
Proverbs 15:6
New English Translation
Proverbs 15:6
New English Translation
6 In the house of the righteous is abundant wealth,[a]
but the income of the wicked will be ruined.[b]
Footnotes
- Proverbs 15:6 sn The Hebrew noun חֹסֶן (khosen) means “wealth; treasure.” Prosperity is the reward for righteousness. This is true only in so far as a proverb can be carried in its application, allowing for exceptions. The Greek text for this verse has no reference for wealth, but talks about amassing righteousness.
- Proverbs 15:6 tn Heb “being ruined.” The Niphal participle of עָכַר (ʿakhar; “to disturb, trouble, ruin”) may be understood substantivally, meaning “disturbance, calamity” (BDB 747 s.v. עָכַר) or a “thing troubled,” thus perhaps “[it] is ruined/ruinous.” Or it may be viewed verbally, “will be ruined” (HALOT 824 s.v. עכר nif). The LXX translates “will be ruined.”
Proverbs 15:9
Legacy Standard Bible
Proverbs 15:9
Legacy Standard Bible
9 The way of the wicked is an abomination to Yahweh,
But He loves one who (A)pursues righteousness.
Proverbs 15:9
New English Translation
Proverbs 15:9
New English Translation
9 The Lord abhors[a] the way of the wicked,
but he will love[b] those[c] who pursue[d] righteousness.
Footnotes
- Proverbs 15:9 tn Heb “an abomination of the Lord.” The term יְהוָה (yehvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.”
- Proverbs 15:9 tn The verb אָהֵב (ʾahev, “to love”) is stative, so its imperfect form should be future; it still speaks of a general truth.
- Proverbs 15:9 tn Heb “the one who” (so NRSV).
- Proverbs 15:9 sn God hates the way of the wicked, that is, their lifestyle and things they do. God loves those who pursue righteousness, the Piel verb signifying a persistent pursuit. W. G. Plaut says, “He who loves God will be moved to an active, persistent, and even dangerous search for justice” (Proverbs, 170).
Proverbs 16:7
Legacy Standard Bible
Proverbs 16:7
Legacy Standard Bible
7 When a man’s ways are pleasing to Yahweh,
He (A)makes even his enemies to be at peace with him.
Proverbs 16:7
New English Translation
Proverbs 16:7
New English Translation
7 When a person’s[a] ways are pleasing to the Lord,[b]
he[c] even reconciles his enemies to himself.[d]
Footnotes
- Proverbs 16:7 tn Heb “ways of a man.”
- Proverbs 16:7 tn The first line uses an infinitive in a temporal clause, followed by its subject in the genitive case: “in the taking pleasure of the Lord” = “when the Lord is pleased with.” So the condition set down for the second colon is a lifestyle that is pleasing to God.
- Proverbs 16:7 tn The referent of the verb in the second colon is unclear. The straightforward answer is that it refers to the person whose ways please the Lord—it is his lifestyle that disarms his enemies. W. McKane comments that the righteous have the power to mend relationships (Proverbs [OTL], 491); see, e.g., 10:13; 14:9; 15:1; 25:21-22). The life that is pleasing to God will be above reproach and find favor with others. Some would interpret this to mean that God makes his enemies to be at peace with him (cf. KJV, NAB, NASB, NIV, NLT). This is workable, but in this passage it would seem God would do this through the pleasing life of the believer (cf. NCV, TEV, CEV).
- Proverbs 16:7 tn Heb “even his enemies he makes to be at peace with him.”
Proverbs 17:13
Legacy Standard Bible
Proverbs 17:13
Legacy Standard Bible
Proverbs 17:13
New English Translation
Proverbs 17:13
New English Translation
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Footnotes
- Proverbs 17:13 tn The sentence begins with the participle מֵשִׁיב (meshiv, “the one who repays”). The whole first colon may be taken as an independent nominative absolute, with the formal sentence to follow. Some English versions have made the first colon a condition by supplying “if” (NAB, NIV, TEV, NLT).
- Proverbs 17:13 tn The verb מוּשׁ (mush) means “to depart; to remove.” The Kethib is a Hiphil, which would yield a meaning of “to take away”; so the Qere, which is the Qal, makes more sense in the line.
- Proverbs 17:13 sn The proverb does not explain whether God will turn evil back on him directly or whether people will begin to treat him as he treated others.
Proverbs 18:3
Legacy Standard Bible
Proverbs 18:3
Legacy Standard Bible
3 When a wicked man comes, despising also comes,
And with disgrace comes reproach.
Proverbs 18:3
New English Translation
Proverbs 18:3
New English Translation
3 When a wicked person[a] arrives, contempt[b] shows up with him,[c]
and with shame comes[d] a reproach.
Footnotes
- Proverbs 18:3 tc The MT has “a wicked [person].” Many commentators emend the text to רֶשַׁע (reshaʿ, “wickedness”) which makes better parallelism with “shame” (W. McKane, Proverbs [OTL], 521; R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 112; C. H. Toy, Proverbs [ICC], 355; cf. NAB, NIV, NRSV). However, there is no external evidence for this emendation.
- Proverbs 18:3 sn “Contempt” (בּוּז, buz) accompanies the wicked; “reproach” (חֶרְפָּה, kherpah) goes with shame. This reproach either further characterizes the behaviors expected of the wicked or possibly the critical rebukes and taunts of the community against a wicked person.
- Proverbs 18:3 tn Heb “contempt also comes/has come.” The verb form בָּא (baʾ) may either be a perfect verb “has come” (cf. Prov 11:2) or a participle “comes.”
- Proverbs 18:3 tn The term “comes” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.
Proverbs 19:3
Legacy Standard Bible
Proverbs 19:3
Legacy Standard Bible
Proverbs 19:3
New English Translation
Proverbs 19:3
New English Translation
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Footnotes
- Proverbs 19:3 tn Heb “the folly of a man.”
- Proverbs 19:3 tn The verb סָלַף (salaf) normally means “to twist; to pervert; to overturn,” but in this context it means “to subvert” (BDB 701 s.v.); cf. ASV “subverteth.” sn J. H. Greenstone comments: “Man’s own failures are the result of his own folly and should not be attributed to God” (Proverbs, 201).
- Proverbs 19:3 tn The clause begins with vav on the nonverb phrase “against the Lord.” While clause structure and word order is less compelling in a book like Proverbs, this fits well as a circumstantial clause indicating concession.
- Proverbs 19:3 sn The “heart raging” is a metonymy of cause (or adjunct); it represents the emotions that will lead to blaming God for the frustration. Genesis 42:28 offers a calmer illustration of this as the brothers ask what God was doing to them.
Proverbs 19:19
Legacy Standard Bible
Proverbs 19:19
Legacy Standard Bible
19 A man of great wrath will bear the penalty,
For if you deliver him, you will only have to do it again.
Proverbs 19:19
New English Translation
Proverbs 19:19
New English Translation
19 A person with great anger bears the penalty,[a]
but if you deliver him from it once, you will have to do it again.[b]
Footnotes
- Proverbs 19:19 sn The Hebrew word means “indemnity, fine”; this suggests that the trouble could be legal, and the angry person has to pay for it.
- Proverbs 19:19 tn The second colon of the verse is very difficult, and there have been many proposals as to its meaning: (1) “If you save [your enemy], you will add [good to yourself]”; (2) “If you save [your son by chastening], you may continue [chastisement and so educate him]”; (3) “If you deliver [him by paying the fine for him once], you will have to do it again”; (4) “If you save [him this time], you will have to increase [the punishment later on].” All interpretations have to supply a considerable amount of material (indicated by brackets). Many English versions are similar to (3).
Proverbs 19:29
Legacy Standard Bible
Proverbs 19:29
Legacy Standard Bible
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Footnotes
- Proverbs 19:29 Gr Rods
Proverbs 19:29
New English Translation
Proverbs 19:29
New English Translation
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Footnotes
- Proverbs 19:29 tc The MT reads שְׁפָטִים (shefatim from שֶׁפֶט, shephet), meaning “penalties; judgments.” The text might be מִשְׁפָּטִים (mishpatim) restoring a mem lost by haplography (the previous word ends with mem), and meaning “judicial decisions” (by extension “penalties”). The LXX reads “scourges,” a gloss it uses for שׁוֹטִים (shotim; cf. Prov 26:3), while some propose emending to שְׁבָטִים (shevatim) “rods” (cf. 23:14). Rods might be the instrument of the flogging mentioned in the second half of the verse, but any of the proposals conforms to the convention of parallelism. The main choice is between the MT as it stands and the LXX.
- Proverbs 19:29 tn The verb is a Niphal perfect of כוּן (kun) and may be past, as in “have been prepared,” or focused on the resulting state, as in “are ready.”
Proverbs 20:7
Legacy Standard Bible
Proverbs 20:7
Legacy Standard Bible
Proverbs 20:7
New English Translation
Proverbs 20:7
New English Translation
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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 21:7
Legacy Standard Bible
Proverbs 21:7
Legacy Standard Bible
7 The destruction of the wicked will drag them away,
Because they (A)refuse to do justice.
Proverbs 21:7
New English Translation
Proverbs 21:7
New English Translation
7 The violence[a] done by the wicked[b] will drag them away
because[c] they have refused to do what is right.[d]
Footnotes
- Proverbs 21:7 tn The “violence” (שֹׁד, shod) drags away the wicked, probably either to do more sin or to their punishment. “Violence” here is either personified, or it is a metonymy of cause, meaning “the outcome of their violence” drags them away.
- Proverbs 21:7 tn Heb “violence of the wicked.” This is a subjective genitive: “violence which the wicked do.”
- Proverbs 21:7 tn The second colon of the verse is the causal clause, explaining why they are dragged away. They are not passive victims of their circumstances or their crimes. They have chosen to persist in their violence and so it destroys them.
- Proverbs 21:7 tn Heb “they refused to do מִשְׁפָּט (mishpat; justice). The noun may be an accusative of direct object “do justice” (so ASV) or an adverbial accusative of manner “act justly” or “act with justice” (so NASB).
Proverbs 21:12
Legacy Standard Bible
Proverbs 21:12
Legacy Standard Bible
12 The righteous one considers the house of the wicked,
Turning the (A)wicked to ruin.
Proverbs 21:12
New English Translation
Proverbs 21:12
New English Translation
12 The Righteous One[a] considers[b] the house[c] of the wicked;
he overthrows the wicked to their ruin.[d]
Footnotes
- Proverbs 21:12 tn In the book of Proverbs, the Hebrew term צַּדִּיק (tsaddiq) normally refers to a human being, and that is a possible translation here (cf. KJV, ASV, NAB), although it would have to refer to a righteous person who was a judge or a ruler with the right to destroy the wicked. Many commentators and English versions simply interpret this as a reference to God (cf. NIV, NRSV, TEV, NLT).
- Proverbs 21:12 tn The form מַשְׂכִּיל (maskil) is now used with the meaning “to consider; to give attention to; to ponder.” It is the careful scrutiny that is given to the household of the wicked before judgment is poured out on them.
- Proverbs 21:12 tn Heb “house.” This term probably means “household” here—the family. One way to read the line is that the righteous judge (human or divine) takes into consideration the wicked person’s family before judging the wicked person. The other—and more plausible—interpretation is that the judge considers the household of the wicked and then on the basis of what was observed judges them.
- Proverbs 21:12 tn Heb “to evil” (i.e., catastrophe); cf. NLT “to disaster.”
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