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Proverbs 19:3
New American Standard Bible
Proverbs 19:3
New American 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 20:3
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Proverbs 20:3
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- Proverbs 20:3 Lit burst out
Proverbs 20:3
New English Translation
Proverbs 20:3
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- Proverbs 20:3 tn Heb “man.”
- Proverbs 20:3 tn Heb “cessation” (שֶׁבֶת, shevet); NAB “to shun strife”; NRSV “refrain from strife.”sn One cannot avoid conflict altogether, but the proverb is instructing that at the first sign of conflict the honorable thing to do is to find a way to end it.
- Proverbs 20:3 tn Heb “breaks out.” The Hitpael of the verb גָּלַע (galaʿ, “to expose; to lay bare”) means “to break out; to disclose oneself,” and so the idea of flaring up in a quarrel is clear. But there are also cognate connections to the idea of “showing the teeth; snarling” and so quarreling viciously.
Proverbs 21:20
New American Standard Bible
Proverbs 21:20
New American Standard Bible
20 There is precious (A)treasure and oil in the home of the wise,
But a foolish person (B)swallows it up.
Proverbs 21:20
New English Translation
Proverbs 21:20
New English Translation
20 There is desirable treasure and olive oil[a] in the dwelling of the wise,
but a foolish person[b] devours all he has.[c]
Footnotes
- Proverbs 21:20 tn The mention of “olive oil” (שֶׁמֶן, shemen) is problematic in the line—how can a fool devour it? Several attempts have been made to alleviate the problem. The NIV interprets “treasure” as “choice food,” so that food and oil would make more sense being swallowed. C. H. Toy (Proverbs [ICC], 406) suggests dropping “oil” altogether based on the reading in the LXX, but the Greek is too general for any support: It has “precious treasure will rest on the mouth of the sage.” W. McKane wants to change “oil” to an Arabic word “expensive” to read “desirable and rare wealth” (Proverbs [OTL], 552), but this idea does not match the metaphor any better. The figure of “devouring” in the second line simply means the fool uses up whatever he has.
- Proverbs 21:20 tn Heb “a fool of a man.”
- Proverbs 21:20 tn Heb “he swallows it.” The imagery compares swallowing food with consuming one’s substance. The fool does not prepare for the future.
Proverbs 22:15
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Proverbs 22:15
New American Standard Bible
15 Foolishness 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 26:1-12
New American Standard Bible
Proverbs 26:1-12
New American Standard Bible
Similitudes and Instructions
26 Like snow in summer and like (A)rain in harvest,
So honor is not (B)fitting for a fool.
2 Like a (C)sparrow in its [a]flitting, like a swallow in its flying,
So a (D)curse without cause does not come to rest.
3 A (E)whip is for the horse, a bridle for the donkey,
And a (F)rod for the back of fools.
4 (G)Do not answer a fool [b]according to his foolishness,
Or you will also be like him.
5 (H)Answer a fool as his foolishness deserves,
So that he will not be (I)wise in his own eyes.
6 One who sends a message by the hand of a fool
Chops off his own feet and drinks violence.
7 Like [c]useless legs to one who cannot walk,
So is a proverb in the mouths of fools.
8 Like [d]one who binds a stone in a sling,
So is one who gives honor to a fool.
9 Like a thorn that [e]sticks in the hand of a heavy drinker,
So is a proverb in the mouths of fools.
10 [f]Like an archer who wounds everyone,
So is one who hires a fool or hires those who pass by.
11 Like (J)a dog that returns to its vomit,
So is a fool who (K)repeats [g]his foolishness.
12 Do you see a person (L)wise in his own eyes?
(M)There is more hope for a fool than for him.
Footnotes
- Proverbs 26:2 Lit wandering
- Proverbs 26:4 I.e., taking his question or argument seriously
- Proverbs 26:7 Lit legs that dangle from one paralyzed
- Proverbs 26:8 Lit the binding of
- Proverbs 26:9 Lit goes up
- 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 26:11 Lit with his
Proverbs 26:1-12
New English Translation
Proverbs 26:1-12
New English Translation
26 Like snow in summer or rain in harvest,
so honor[a] is not fitting for a fool.[b]
2 Like a fluttering bird or like a flying swallow,
so a curse without cause[c] does not come to rest.[d]
3 A whip for the horse and a bridle for the donkey,
and a rod for the backs of fools![e]
4 Do not answer a fool according to his folly,[f]
lest you yourself also be like him.[g]
5 Answer a fool according to his folly,[h]
lest he be wise in his own opinion.[i]
6 Like cutting off the feet or drinking violence,[j]
so is sending[k] a message by the hand of a fool.[l]
7 Like[m] legs dangle uselessly[n] from the lame,
so[o] a proverb[p] dangles[q] in the mouth of fools.
8 Like tying a stone in a sling,[r]
so is giving honor to a fool.
9 Like[s] a thorn[t] has gone up into the hand of a drunkard,
so[u] a proverb has gone up[v] into the mouth of a fool.[w]
10 Like[x] an archer who wounds at random,[y]
so[z] is the one who hires[aa] a fool or hires any passerby.
11 Like a dog that returns to its vomit,[ab]
so a fool repeats his folly.[ac]
12 You have seen[ad] a man wise in his own opinion[ae]—
there is more hope for a fool[af] than for him.
Footnotes
- Proverbs 26:1 sn “Honor” in this passage probably means respect, external recognition of worth, accolades, advancement to high position, etc. All of these would be out of place with a fool; so the sage is warning against elevating or acclaiming those who are worthless. See also J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” VT 15 (1965): 271-79.
- Proverbs 26:1 sn The first twelve verses of this chapter, Prov 26:1-12, are sometimes called “the Book of Fools” because they deal with the actions of fools.
- Proverbs 26:2 tn Heb “causeless curse” (KJV similar) describes an undeserved curse (cf. NIV, NRSV). The Hebrew word translated “causeless” is the adverb from חָנַן (khanan); it means “without cause; gratuitous.”sn This proverb is saying that a curse that is uttered will be powerless if that curse is undeserved. It was commonly believed in the ancient world that blessings and curses had power in themselves, that once spoken they were effectual. But scripture makes it clear that the power of a blessing or a curse depends on the power of the one behind it (e.g., Num 22:38; 23:8). A curse would only take effect if the one who declared it had the authority to do so, and he would only do that if the curse was deserved.
- Proverbs 26:2 tc The MT has the negative with the verb “to enter; to come” to mean “will not come” (לֹא תָבֹא, loʾ tavoʾ). This is interpreted to mean “will not come to rest” or “will not come home.” Some commentators have taken the Qere reading of לוֹ (lo) instead, and read it as “will come home to him.” This is also a little difficult, but it gives the idea that an undeserved curse will come [back] to him [who gave it]. Just as a bird will fly around and eventually come home, so will the undeserved curse return on the one who gave it. This is plausible, but there is no referent for the suffix, making it syntactically difficult.
- Proverbs 26:3 sn A fool must be disciplined by force like an animal—there is no reasoning. The fool is as difficult to manage as the donkey or horse.
- Proverbs 26:4 sn One should not answer a fool’s foolish questions in line with the fool’s mode of reasoning (J. H. Greenstone, Proverbs, 274).
- Proverbs 26:4 sn The person who descends to the level of a fool to argue with him only looks like a fool as well.
- Proverbs 26:5 tc The editors of BHS suggest that the preposition in v. 5 should be ב (bet) which looks similar to the כ (kaf) in v. 4 but has a different meaning. The result would be that v. 4 says “do not answer a fool in conformity with his folly,” while the v. 5 might read “answer a fool in opposition to his folly.” In a practical sense this would mean that v. 4 speaks of not answering a fool at the level of his folly, perhaps thereby giving it validity, while v. 5 speaks of responding to a fool in opposition to his folly. Yet a similar meaning may be arrived at by maintaining כ (kaf) in each verse but reading different nuances based on the second half of each verse.sn The apparent contradiction with the last verse has troubled commentators for some time. One approach is to assume the different proverbs apply in different settings. The Rabbis solved it by saying that v. 4 referred to secular things, but v. 5 referred to sacred or religious controversies. Another view is to ignore the fool in negligible issues, but to deal with the fool in significant matters, lest credence be given to what he says (W. G. Plaut, Proverbs, 266). Another approach is that the two proverbs present principles that must be held in tension at the same time. The second half of each verse advises, by reference to outcome, what is fitting or unsuited in making a response. (See B. Waltke, The Book of Proverbs [NICOT], 348-350.) Also consider the example of Paul, who talked like a “fool” to correct the foolish ideas of the Corinthians (2 Cor 11:16-17; 12:11).
- Proverbs 26:5 tn Heb “in his own eyes” (so NAB, NASB, NIV).
- 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 26:7 tn The line does not start with the comparative preposition כ(kaf) “like,” but the proverb clearly invites comparison between the two lines.
- Proverbs 26:7 tn Heb “thighs dangle from the lame.” The verb is דַּלְיוּ (dalyu), from דָּלָה (dalah) or דָּלַל (dalal) biforms which mean “to hang down” and possibly by extension “to let down/lower/be low” and “to draw [water]” i.e., lowering a bucket into a well and drawing it up. We might imagine paralyzed legs either as “dangling” or “pulled up” to a stable position where a person sits, both indicating the uselessness of the legs—they are there but cannot be used. Since the verb must function in both halves of the verse, “dangling” is the most likely picture. Luther gave the verse a fanciful but memorable rendering: “Like dancing to a cripple, so is a proverb in the mouth of the fool.”
- Proverbs 26:7 tn Because of the analogy within the verse, indicated in translation by supplying “like,” the conjunction vav has been translated “so.”
- Proverbs 26:7 sn As C. H. Toy puts it, the fool is a “proverb-monger” (Proverbs [ICC], 474); he handles an aphorism about as well as a lame man can walk. The fool does not understand, has not implemented, and cannot explain the proverb. It is useless to him even though he repeats it.
- Proverbs 26:7 tn The verb has been supplied from the first colon because of the convention of ellipsis and double duty (omitting a word in one line which is understood to apply from another line).
- Proverbs 26:8 tn The translation “like tying a stone in a sling” seems to make the most sense, even though the word for “sling” occurs only here. sn The point is that only someone who does not know how a sling works would do such a stupid thing (R. N. Whybray, Proverbs [CBC], 152). So to honor a fool would be absurd; it would be counterproductive, for he would still be a fool.
- Proverbs 26:9 tn The line does not start with the comparative preposition כ (kaf) “like,” but the proverb clearly invites comparison between the two lines.
- Proverbs 26:9 sn The picture is one of seizing a thornbush and having the thorn pierce the hand (עָלָה בְיַד־, ʿalah veyad). A drunk does not know how to handle a thornbush because he cannot control his movements and so gets hurt (W. McKane, Proverbs [OTL], 599). C. H. Toy suggests that this rather means a half-crazy drunken man brandishing a stick (Proverbs [ICC], 475). In this regard cf. NLT “a thornbush brandished by a drunkard.”
- Proverbs 26:9 tn Because of the analogy within the verse, indicated in translation by supplying “like,” the conjunction vav has been translated “so.”
- Proverbs 26:9 tn The verb has been supplied from the first colon because of the convention of ellipsis and double duty (omitting a word in one line which is understood to apply from another line).
- Proverbs 26:9 sn A fool can read or speak a proverb but will be intellectually and spiritually unable to handle it; he will misapply it or misuse it in some way. In doing so he will reveal more of his folly. It is painful to hear fools try to use proverbs.
- 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 26:11 sn The simile is graphic and debasing (cf. 2 Peter 2:22).
- Proverbs 26:11 sn The point is clear: Fools repeat their disgusting mistakes, or to put it another way, whenever we repeat our disgusting mistakes we are fools. The proverb is affirming that no matter how many times a fool is warned, he never learns.
- Proverbs 26:12 tn Most translations render the verse as a question (“Have you seen…?” so KJV, NASB, NIV, ESV, Holman) while sometimes this construction is turned into a conditional sentence. But the Hebrew has a perfect verb form (רָאִיתָ; raʾita), expecting past time, without an interrogative or conditional marker. See the note at Prov 26:16.
- Proverbs 26:12 tn Heb “in his own eyes” (so ESV, NASB, NIV).
- Proverbs 26:12 sn Previous passages in the book of Proverbs all but deny the possibility of hope for the fool. So this proverb is saying there is absolutely no hope for the self-conceited person, and there might be a slight hope for the fool—he may yet figure out that he really is a fool.
Proverbs 28:26
New American Standard Bible
Proverbs 28:26
New American Standard Bible
26 One who (A)trusts in his own heart is a fool,
But one who walks wisely will flee to safety.
Proverbs 28:26
New English Translation
Proverbs 28:26
New English Translation
26 The one who trusts in his own heart[a] is a fool,
but the one who walks in wisdom[b] will escape.[c]
Footnotes
- Proverbs 28:26 sn The idea of “trusting in one’s own heart” is a way of describing one who is self-reliant. C. H. Toy says it means to follow the untrained suggestions of the mind or to rely on one’s own mental resources (Proverbs [ICC], 505). It is arrogant to take no counsel but to rely only on one’s own intelligence.
- Proverbs 28:26 sn The idiom of “walking in wisdom” means to live life according to the acquired skill and knowledge passed on from the sages. It is the wisdom from above that the book of Proverbs presents, not the undisciplined and uninformed wit and wisdom from below.
- Proverbs 28:26 tn The verb form יִמָּלֵט (yimmalet) is the Niphal imperfect; the form means “to escape.” In this context one would conclude that it means “to escape from trouble,” because the one who lives in this life by wisdom will escape trouble, and the one who trusts in himself will not.
Proverbs 29:11
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Proverbs 29:11
New American Standard Bible
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Footnotes
- Proverbs 29:11 Lit sends forth all his spirit
Proverbs 29:11
New English Translation
Proverbs 29:11
New English Translation
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Footnotes
- Proverbs 29:11 tn Heb “his spirit.” It has been commonly interpreted to mean “his anger” (ASV, NAB, NIV, NRSV), but it probably means more than that. The fool gives full expression to his “soul,” whether it is anger or bitterness or frustration or any other emotions. He has no self-control.
- Proverbs 29:11 tn The line is difficult. The MT has בְּאָחוֹר יְשַׁבְּחֶנָּה (beʾakhor yeshabbekhennah), which literally means “steals it back.” The verb שָׁבַח (shavakh) means “to soothe; to still,” as with a storm, or here with the temper. But because אָחוֹר (ʾakhor) does not fit very well with this verb, most commentators offer some suggested change. C. H. Toy reads “anger” instead of “back” and translates the verb “restrain” following the LXX, which has “self-control” (Proverbs [ICC], 510). The idea of self-control is what is intended, but the changes suggested are not entirely warranted. A number of English versions have “holds it back” (e.g., NASB, NRSV, NLT), and this fits the Hebrew as well as any.
Proverbs 30:32
New American Standard Bible
Proverbs 30:32
New American Standard Bible
32 If you have been foolish in exalting yourself,
Or if you have plotted evil, (A)put your hand on your mouth.
Proverbs 30:32
New English Translation
Proverbs 30:32
New English Translation
32 If you have done foolishly by exalting yourself[a]
or if you have planned evil,
put[b] your hand over your mouth!
Footnotes
- Proverbs 30:32 tn The construction has the ב (bet) preposition with the Hitpael infinitive construct, forming a temporal clause. This clause explains the way in which the person has acted foolishly.
- Proverbs 30:32 tn Heb “hand to mouth.” This expression means “put your hand to your mouth” (e.g., Job 40:4, 5); cf. NIV “clap your hand over.”
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