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Proverbs 17:11
New English Translation
Proverbs 17:11
New English Translation
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Footnotes
- Proverbs 17:11 tc The LXX reads ἀντιλογίας (antilogias, “contention”), which usually stands for the Hebrew words מְרִיבָה (merivah), מִדְיָן (midyan), or רִיב (riv). These words all refer to “strife, contention, disputing” and are all somewhat graphically similar to each other and the word מְרִי (meri, “rebellion”). Since the next Hebrew word starts with yod and bet, (יְבַקֵּשׁ, yevaqqesh) it is possible that something dropped out between the two yods and the text originally read מְרִיבָה יְבַקֵּשׁ or מִדְיָן יְבַקֵּשׁ.sn The proverb is set up in a cause and effect relationship. The cause is that evil people seek rebellion. The term מְרִי (meri) means “rebellion.” It is related to the verb מָרָה (marah, “to be contentious, to be rebellious, to be refractory”). BDB 598 s.v. מְרִי translates the line “a rebellious man seeketh only evil” (so NASB).
- Proverbs 17:11 tn The parallelism seems to be formal, with the idea simply continuing to the second line; the conjunction is therefore translated to reflect this. However, the proverb could be interpreted as antithetical just as easily.
- Proverbs 17:11 sn Those bent on rebellion will meet with retribution. The messenger could very well be a merciless messenger from the king, but the expression could also figuratively describe something God sends—storms, pestilence, or any other misfortune.
Proverbs 17:11
New American Standard Bible
Proverbs 17:11
New American Standard Bible
11 A rebellious person seeks only evil,
So a cruel messenger will be sent against him.
Proverbs 17:19-20
New English Translation
Proverbs 17:19-20
New English Translation
19 The one who loves a quarrel loves transgression;[a]
whoever builds his gate high seeks destruction.[b]
20 The one who has a perverse heart[c] does not find good,[d]
and the one who is deceitful in speech[e] falls into trouble.
Footnotes
- Proverbs 17:19 tn Heb “the one who loves transgression the one who loves a quarrel.” There is some ambiguity in the first line. The meaning would not differ greatly if either were taken as the subject, but the parallelism suggests that the proverb is about a quarrelsome and arrogant person who loves sin and invites destruction.
- Proverbs 17:19 tn Some have taken this second line literally and interpreted it to mean he has built a pretentious house. Probably it is meant to be figurative: The gate is the mouth (the figure would be hypocatastasis) and so to make it high is to say lofty things—he brags too much (e.g., 1 Sam 2:3; Prov 18:12; 29:23); cf. NCV, TEV, NLT. C. H. Toy (Proverbs [ICC], 348) wishes to emend פִּתְחוֹ (pitkho, “his gate”) to פִּיו (piv, “his mouth”), but that is unnecessary since the idea can be obtained by interpretation.
- Proverbs 17:20 tn The verse parallels two descriptions of the wicked person: “crooked/perverse of heart” (genitive of specification), and “turned away in his tongue” (deceitful). The first phrase describes twisted intentions. The second, using the Niphal participle (“one turned away”) with “tongue,” the metonymy of cause, describes one who has turned away from speaking truth. Cf. NLT “the twisted tongue tumbles into trouble.”
- Proverbs 17:20 tn The phrase “does not find good” is a figure (tapeinosis) meaning, “will experience calamity.” The wicked person can expect trouble ahead.
- Proverbs 17:20 tn Heb “tongue”; NIV “whose tongue is deceitful.”
Proverbs 17:19-20
New American Standard Bible
Proverbs 17:19-20
New American Standard Bible
19 One who (A)loves wrongdoing loves strife;
One who (B)makes his doorway high seeks destruction.
20 One who has a crooked [a]mind (C)finds nothing good,
And one who is [b](D)corrupted in his language falls into evil.
Footnotes
- Proverbs 17:20 Lit heart
- Proverbs 17:20 Lit altered in his tongue
Proverbs 17:24
New English Translation
Proverbs 17:24
New English Translation
24 Wisdom is directly in front of[a] the discerning person,
but the eyes of a fool run[b] to the ends of the earth.[c]
Footnotes
- Proverbs 17:24 tn The verse begins with אֶת־פְּנֵי מֵבִין (ʾet pene mevin), “before the discerning” or “the face of the discerning.” The particle אֶת here is simply drawing emphasis to the predicate (IBHS 182-83 §10.3.2b). Cf. NIV “A discerning man keeps wisdom in view.”
- Proverbs 17:24 tn The term “run” does not appear in the Hebrew text, but is supplied for the sake of clarification.
- Proverbs 17:24 sn To say that “the eyes of the fool run to the ends of the earth” means that he has no power to concentrate and cannot focus his attention on anything. The language is hyperbolic. Cf. NCV “the mind of a fool wanders everywhere.”
Proverbs 17:24
New American Standard Bible
Proverbs 17:24
New American Standard Bible
24 Wisdom is in the presence of one who has understanding,
But the (A)eyes of a fool are on the ends of the earth.
Proverbs 18:1-2
New English Translation
Proverbs 18:1-2
New English Translation
18 One who has isolated himself[a] seeks his own desires;[b]
he rejects[c] all sound judgment.
2 A fool takes no pleasure[d] in understanding
but only in disclosing[e] what is on his mind.[f]
Footnotes
- Proverbs 18:1 tn The Niphal participle functions substantively and has a reflexive nuance: “one who has separated himself” (cf. KJV, ASV, NASB). He is not merely anti-social; he is a problem for society since he will defy sound judgment. The Mishnah uses the verse to teach the necessity of being part of a community because people have social responsibilities and need each other (m. Avot 2:4).
- Proverbs 18:1 tc The MT has “seeks [his own] desire[s].” The translation in the LXX represents a Hebrew Vorlage of לְתֹאֲנָה (letoʾanah) instead of לְתַאֲוָה (letaʾavah); this could be translated “seeks his own occasion,” that is, “his own pretext” (C. H. Toy, Proverbs [ICC], 354; cf. NAB). The MT makes sense as it stands and the emendation is not really necessary.
- Proverbs 18:1 tn Heb “breaks out”; NRSV “showing contempt for”; NLT “snarling at.” This individual breaks out in contention against sound judgment. He is in opposition to society (e.g., Prov 17:14; 20:3).
- Proverbs 18:2 sn This expression forms an understatement (tapeinosis); the opposite is the point—he detests understanding or discernment.
- Proverbs 18:2 tn The Hitpael infinitive construct בְּהִתְגַּלּוֹת (behitgallot) functions nominally as the object of the preposition. The term means “reveal, uncover, betray.” So the fool takes pleasure “in uncovering” his heart.
- Proverbs 18:2 tn Heb “his heart.” This is a metonymy meaning “what is on his mind” (cf. NAB “displaying what he thinks”; NRSV “expressing personal opinion”). This kind of person is in love with his own ideas and enjoys spewing them out (W. McKane, Proverbs [OTL], 515). It is the kind of person who would ask a question, not to learn, but to show everyone how clever he is (cf. TEV).
Proverbs 18:1-2
New American Standard Bible
Proverbs 18:1-2
New American Standard Bible
Contrast of the Upright and the Wicked
18 One who separates himself seeks his own desire;
He [a](A)quarrels against all sound wisdom.
2 A fool does not delight in understanding,
But (B)in revealing his own [b]mind.
Footnotes
- Proverbs 18:1 Lit breaks out
- Proverbs 18:2 Lit heart
Proverbs 20:14
New English Translation
Proverbs 20:14
New English Translation
14 “It’s worthless! It’s worthless!”[a] says the buyer,[b]
but when he goes on his way, he boasts.[c]
Footnotes
- Proverbs 20:14 tn Heb “[It is] bad, [it is] bad.” Since “bad” can be understood in some modern contexts as a descriptive adjective meaning “good,” the translation uses “worthless” instead—the real point of the prospective buyer’s exclamation.
- Proverbs 20:14 sn This proverb reflects standard procedure in the business world. When negotiating the transaction the buyer complains how bad the deal is for him, or how worthless the prospective purchase, but then later brags about what a good deal he got. The proverb will alert the inexperienced as to how things are done.
- Proverbs 20:14 tn The Hitpael imperfect of הָלַל (halal) means “to praise”—to talk in glowing terms, excitedly. In this stem it means “to praise oneself; to boast.”
Proverbs 20:14
New American Standard Bible
Proverbs 20:14
New American Standard Bible
14 “Bad, bad,” says the buyer,
But when he goes his way, then he boasts.
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 American Standard Bible
Proverbs 21:29
New American Standard Bible
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Footnotes
- Proverbs 21:29 Lit makes firm with his face
Proverbs 22:10
New English Translation
Proverbs 22:10
New English Translation
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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 22:10
New American Standard Bible
Proverbs 22:10
New American Standard Bible
10 (A)Drive out the scoffer, and strife will leave,
Even quarreling and dishonor will cease.
Proverbs 22:8
New English Translation
Proverbs 22:8
New English Translation
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Footnotes
- Proverbs 22:8 sn The verse is making an implied comparison (a figure of speech known as hypocatastasis) between sowing and sinning. One who sins is like one who sows, for there will be a “harvest” or a return on the sin—trouble.
- Proverbs 22:8 tc There is a variant reading in the LXX; instead of “the rod of his wrath” it reads “the punishment of his deeds.” C. H. Toy wishes to emend שֵׁבֶט (shevet) to שֶׁבֶר (shever), “the produce of his work” (Proverbs [ICC], 416). But the Hebrew text is not obscure, and שֶׁבֶר does not exactly mean “produce.” The expression “rod of his wrath” may not follow the imagery of 8a very closely, but it is nonetheless understandable. The “rod” is a symbol of power; “wrath” is a metonymy of cause indicating what wrath will do, and an objective genitive. The expression signifies that in reaping trouble for his sins this person will no longer be able to unleash his fury on others. The LXX adds: “A man who is cheerful and a giver God blesses” (e.g., 2 Cor 9:7).
Proverbs 22:8
New American Standard Bible
Proverbs 22:8
New American Standard Bible
Proverbs 22:26
New English Translation
Proverbs 22:26
New English Translation
26 Do not be one who strikes hands in pledge
or who puts up security for debts.
Proverbs 22:26
New American Standard Bible
Proverbs 22:26
New American Standard Bible
26 Do not be among those who (A)shake hands,
Among those who become guarantors for debts.
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 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 23:6-9
New English Translation
Proverbs 23:6-9
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]
9 Do not speak in the ears of a fool,[g]
for he will despise the wisdom of your words.[h]
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 23:9 sn The mention of “the ears” emphasizes the concerted effort to get the person’s undivided attention. However, a fool rejects instruction and discipline.
- Proverbs 23:9 sn Saying number nine indicates that wisdom is wasted on a fool. The literature of Egypt has no specific parallel to this one.
Proverbs 23:6-9
New American Standard Bible
Proverbs 23:6-9
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 23:9 Lit in the ears of a
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 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.
New English Translation (NET)
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