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Proverbs 21:2
New English Translation

2 All a person’s ways seem right in his own opinion,[a]
but the Lord evaluates[b] his thoughts.[c]

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Footnotes

  1. Proverbs 21:2 tn Heb “in his own eyes.” The term “eyes” is a metonymy for estimation, opinion, evaluation. Physical sight is used figuratively for one’s point of view intellectually.
  2. Proverbs 21:2 tn Heb “weighs” (so NASB, NIV, NRSV); NLT “examines”; NCV, TEV “judges.” Weighing on scales is an act of examining and verifying weight for market purposes (2 Kgs 12:11) but can be used metaphorically for evaluating other things (e.g. the Lord weighs actions in (1 Sam 2:3).
  3. Proverbs 21:2 tn Heb “the minds.” The term לֵב (lev, “mind, heart”) is used as a metonymy of association for thoughts and motives (BDB 660-61 s.v. 6-7). sn It is easy to rationalize one’s point of view and deceive even oneself. But the Lord evaluates our thinking and motives as well (cf. Prov 16:2).
Proverbs 21:2 in all English translations
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Proverbs 20
Proverbs 22
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Luke 16:12-15
New English Translation

12 And if you haven’t been trustworthy[a] with someone else’s property,[b] who will give you your own[c] ? 13 No servant can serve two masters, for either he will hate[d] the one and love the other, or he will be devoted to the one and despise[e] the other. You cannot serve God and money.”[f]

More Warnings about the Pharisees

14 The Pharisees[g] (who loved money) heard all this and ridiculed[h] him. 15 But[i] Jesus[j] said to them, “You are the ones who justify yourselves in men’s eyes,[k] but God knows your hearts. For what is highly prized[l] among men is utterly detestable[m] in God’s sight.

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Footnotes

  1. Luke 16:12 tn Or “faithful.”
  2. Luke 16:12 tn Grk “have not been faithful with what is another’s.”
  3. Luke 16:12 tn Grk “what is your own.”
  4. Luke 16:13 sn The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.
  5. Luke 16:13 tn Or “and treat [the other] with contempt.”
  6. Luke 16:13 tn Grk “God and mammon.” This is the same word (μαμωνᾶς, mamōnas; often merely transliterated as “mammon”) translated “worldly wealth” in vv. 9, 11.sn The term money is used to translate mammon, the Aramaic term for wealth or possessions. The point is not that money is inherently evil, but that it is often misused so that it is a means of evil; see 1 Tim 6:6-10, 17-19. Here “money” is personified as a potential master and thus competes with God for the loyalty of the disciple. The passage is ultimately not a condemnation of wealth (there is no call here for absolute poverty) but a call for unqualified discipleship. God must be first, not money or possessions.
  7. Luke 16:14 sn See the note on Pharisees in 5:17.
  8. Luke 16:14 tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).
  9. Luke 16:15 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  10. Luke 16:15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  11. Luke 16:15 tn Grk “before men.” The contrast is between outward appearance (“in people’s eyes”) and inward reality (“God knows your hearts”). Here the Greek term ἄνθρωπος (anthrōpos) is used twice in a generic sense, referring to both men and women, but “men” has been retained in the text to provide a strong verbal contrast with “God” in the second half of the verse.
  12. Luke 16:15 tn Or “exalted.” This refers to the pride that often comes with money and position.
  13. Luke 16:15 tn Or “is an abomination,” “is abhorrent” (L&N 25.187).
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